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POST:<QueryDict: {u'json': [u'{"text": [[["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> <i>The vision of.</i> The \\u05e0 is not radical.<sup>1</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> is <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d7</span> to see; in <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> the radical \\u05d4 is omitted, and <span dir=\\"rtl\\">\\ufb4b\\u05df</span> is added, as in <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05de\\u05d5\\u05df ,\\u05d6\\u05db\\u05e8\\u05d5\\u05df ,\\u05d7\\u05e9\\u05d1\\u05d5\\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class=\\"footnote\\">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class=\\"footnote\\">\\u201cR. Levi said, \\u2018 We know by tradition that Amoz and Amaziah were brothers.\\u2019\\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class=\\"footnote\\">Amaziah was king of Juda, before Uzziah, 835\\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \\u201cI gave my back to smiters,\\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \\u201cDavid, the son of Jesse\\u201d (2 Sam. xxiii. 1). David was \\u201cthe man of God\\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \\u201cJehu, king of Israel, the son of Nimshi\\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \\u201cIn the vision of Isaiah, the son of Amoz, the prophet\\u201d<sup>5</sup><i class=\\"footnote\\">A. V. \\u201cThe prophet, the son of Amoz.\\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \\u201cthe prophet,\\u201d may as well be referred to Amoz as to Isaiah; but from the words, \\u201cTo Isaiah the prophet, the son of Amoz\\u201d (2 Kings xix. 2), we learn that Isaiah was \\u201cthe prophet.\\u201d <sup>6</sup><i class=\\"footnote\\">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \\u201cthe prophet,\\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e5</span> has a disjunctive accent, and is to be separated from the following <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05b0\\u05d1\\u05d9\\u05d0</span> ; were they to be joined, their accents would be in the following way, <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d9\\u05d4\\u05a8\\u05d5 \\u05d1\\u05df\\u05be\\u05d0\\u05de\\u05a3\\u05d5\\u05e5 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \\u201cMine eyes have seen the King, the Lord of hosts\\u201d (vi. 5).<sup>7</sup><i class=\\"footnote\\">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \\u201cThere shall no man see me and live\\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class=\\"footnote\\">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05d9\\u05e0\\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05d9\\u05e0\\u05d9</span>, \\u2018give ear,\\u2019 from <span dir=\\"rtl\\">\\u05d0\\u05c2\\u05d6\\u05b6\\u05df</span> \\u2018 ear.\\u2019 .There is in reality no difference between <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> \\u2018to hear\\u2019 and <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05df</span> \\u2018to give ear.\\u2019<sup>9</sup><i class=\\"footnote\\">By the additional phrase <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d3\\u05e8\\u05da \\u05e4\\u05e9\\u05d8</span> \\u201cin reality,\\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> and <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \\u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class=\\"footnote\\">According to the first explanation, the phrase \\u201cfor the Lord speaketh\\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> by the past \\u201chath spoken\\u201d or \\u201chath commanded,\\u201d and the supplying of the Infinitive \\u201cto hear\\u201d or \\u201cto listen.\\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05e4\\u05e9\\u05e2\\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class=\\"footnote\\">This explanation of <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2</span> seems to be derived from the phrase <span dir=\\"rtl\\">\\u05d9\\u05d3 \\u05e4\\u05e9\\u05e2 \\u05de\\u05ea\\u05d7\\u05ea</span> \\u2018to rebel \\u2019 (2 Kings viii. 22)\\u2014literally, \\u201cto withdraw from the authority of\\u201d\\u2014and to be supported by <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e4\\u05e9\\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\\u2014literally, \\u201cthat has slipped away from its possessor.\\u201d Our author, however, in his commentary to Exodus explains <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e4\\u05e9\\u05e2</span>, as generally understood, \\u201can object of trespass,\\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>"], ["<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1</span> <i>the crib.</i> The place for the ass\\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1\\u05d9\\u05dd</span> Kings v. 3) and <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1</span> (Prov. xv. 17), \\u2018fatted,\\u2019 is derived from this word ; it means literally, \\u2018placed at the crib.\\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class=\\"footnote\\">\\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\\u201d\\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \\u201cI have brought them up, but they do not know me.\\u201d"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span>. Some consider the \\u05d4 as a substitute for \\u05d0, and explain <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d4\\u05d5\\u05d9</span>, \\u2018woe;\\u2019 comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e8\\u05dd</span> and <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05da</span> and <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05da</span>, \\u201chow\\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> \\u2018to be\\u2019), and that the passage must be rendered, \\u201cO sinful people,\\u201d etc. ; comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9 \\u05d4\\u05d5\\u05d9 \\u05d5\\u05e0\\u05e1\\u05d5</span>, \\u201cHo, ho, flee\\u201d (Zach. ii. 10), <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9 \\u05e6\\u05d9\\u05d5\\u05df \\u05d4\\u05de\\u05dc\\u05d8\\u05d9</span> \\u201cO Zion, deliver thyself\\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class=\\"footnote\\">In the two passages quoted by the author, <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> cannot be translated by \\u2018 woe,\\u2019 because it is followed by good tidings.\\u2014Ibn Ezra does not mean to say that <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> is never used instead of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\\u2014The connection between <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> \\u2018 to be \\u2019 and <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> \\u2018 Oh \\u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \\u201cWhy should ye be stricken any more.\\u201d <span dir=\\"rtl\\">\\u05db\\u05b6\\u05d1\\u05b6\\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc \\u05dc\\u05d1 \\u05d5\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc \\u05d1\\u05e9\\u05e8</span>, \\u201cuncircumcised in heart and uncircumcised in flesh\\u201d (Ez. xliv. 9).<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05b6\\u05bc\\u05d1\\u05b6\\u05d3</span> is, according to Ibn Ezra, not a substantive, \\u201cthe burden of,\\u201d but the construct state of the adjective <span dir=\\"rtl\\">\\u05db\\u05b8\\u05bc\\u05d1\\u05b5\\u05d3</span>, \\u201cheavy of, heavy with regard to;\\u201d like <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc</span> \\u201cuncircumcised with regard to\\u201d\\u2014the construct state of the adjective <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e8\\u05b5\\u05dc</span>, \\u201cuncircumcised.\\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \\u201ctheir father was an Amorite, their mother a Hittite\\u201d (Ez. xvi. 3),<sup>15</sup><i class=\\"footnote\\">The Israelites are, according to this explanation, called \\u201ca seed of evil-doers,\\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05d9\\u05ea\\u05d9\\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05d9\\u05ea\\u05d9\\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \\u201ccausing their soul or way to be corrupt.\\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05e6\\u05d5</span> <i>They have provoked unto anger.</i> <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d5\\u05e8\\u05d5</span>. <i>They are gone away.</i> Root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05e8</span> \\u2018to separate\\u2019 ; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d6\\u05e8\\u05d5</span> \\u201cthat they separate themselves\\u201d (Lev. xxii. 2). <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\ufb4b\\u05e8\\ufb35</span> is formed like <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05c2\\u05dc\\ufb35</span> \\u2018 they could \\u2019 (Exod. viii. 14). Many take it as Niphal of <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e8</span> \\u2018 to separate \\u2019; comp. <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05db\\ufb4b\\u05e0\\ufb35</span> \\u2018 they are prepared \\u2019 (Prov. xix. 29); Niphal of <span dir=\\"rtl\\">\\u05db\\u05bc\\ufb35\\u05df</span>, \\u2018 to stand.\\u2019"], ["<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span>. <i>Should ye be stricken.</i> The \\u05ea in <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span>, \\u201cthey sat down.\\u201d (Deuter. xxxiii. 3), is part of the root\\u2014<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span> being Pual of <span dir=\\"rtl\\">\\u05ea\\u05db\\u05d4</span> ; comp. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05bb\\u05e4\\u05bc\\ufb35</span> \\u201cand they stick out\\u201d (Job xxxiii. 21)\\u2014but here it is the prefix representing the second person; <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span> being Hophal of <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d4</span>.\\u2014<i>You will revolt more and more</i>. \\u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\\u201d comp., \\u201cAnd in the time of his\\u2014Ahaz, king of Judah\\u2019s\\u2014distress did he trespass yet more against the Lord.\\u201d (2 Chr. xxviii. 22.) <span dir=\\"rtl\\">\\u05e1\\u05b8\\u05e8\\u05b8\\u05d4</span> <i>Rebellious.</i> Adjective; root <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e8</span>, \\u2018to be rebellious,\\u2019 comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span>, \\u2018rebellious\\u2019 (Deuter. xxi. 18); supply <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d4</span> or <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d4</span> \\u2018 word;\\u2019 <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> may also be taken as a substantive, \\u2018 rebellion.\\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d5\\u05bc\\u05b8\\u05d9</span> <i>Faint.</i> Adjective; a form like <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1</span> \\u2018 thievish,\\u2019 <span dir=\\"rtl\\">\\u05e1\\u05b7\\u05dc\\u05bc\\u05b8\\u05d7</span> \\u2018 placable.\\u2019"], ["<span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\ufb4b\\u05dd</span> <i>A place containing soundness</i> (<span dir=\\"rtl\\">\\u05ea\\u05bc\\ufb4b\\u05dd</span> \\u2018 soundness or integrity\\u2019). The form of the word is irregular, for it should be <span dir=\\"rtl\\">\\u05de\\u05b8\\u05ea\\ufb4b\\u05dd</span> like <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e2\\ufb4b\\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\ufb4b\\u05dd</span> is the same as <span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\u05b4\\u05d9\\u05dd</span> \\u2018 people ;\\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \\u201cthere is nothing in them that is good for man;\\u201d but this explanation is rather far-fetched. <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span> <i>Wounds.</i> Supply the word <span dir=\\"rtl\\">\\u05e8\\u05e7</span> \\u2018only,\\u2019 \\u2018but,\\u2019 before <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span>. \\u201cThere is no soundness in him ; there are but wounds and bruises ;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d0\\u05db\\u05dc \\u05d5\\u05e9\\u05ea\\u05d4 \\u05d0\\u05d9\\u05df \\u05d8\\u05d5\\u05d1 \\u05d1\\u05d0\\u05d3\\u05dd</span> \\u201cThere is nothing good for man <i>but</i> that he should eat and drink.\\u201d (Eccles. ii. 24). <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d5\\u05e8\\u05ea</span> <i>A sore</i> attended with suppuration. <span dir=\\"rtl\\">\\u05d8\\u05e8\\u05d9\\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cPutrefying.\\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\\n\\"> has the same meaning. <span dir=\\"rtl\\">\\u05d6\\u05c2\\u05e8\\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThey have been closed.\\u201d</i> Root <span dir=\\"rtl\\">\\u05d6\\u05c1\\u05e8\\u05d3</span> \\u2018 to squeeze \\u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e9\\u05d5</span> <i>They have been bound up.</i> Root <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e9</span> \\u2018 to compress,\\u2019 \\u2018to bind up \\u2019 (comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05e9</span> \\u2018ruler,\\u2019 iii. 7).<sup>20</sup><i class=\\"footnote\\">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \\u201cThe laws of kings are tyrannical.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b7\\u05e9\\u05bc\\u05c1\\u05b8\\u05de\\u05b6\\u05df</span> <i>With the oil</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWith ointment.\\u201d</i> With the oil, which the cure of the wound requires."], ["<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span dir=\\"rtl\\">\\u05d0\\u05db\\u05dc\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e6\\u05d1\\u05d5\\u05df \\u05ea\\u05d0\\u05db\\u05dc\\u05e0\\u05d4</span> \\u201cIn sorrow shalt thou eat of it.\\u201d (Gen. iii. 17.) <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d4</span> <i>And desolate.</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e6\\u05db\\u05dd</span> \\u2018 your country \\u2019\\u2014\\u201cand your country is desolate.\\u201d<sup>22</sup><i class=\\"footnote\\">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d4 \\u05db\\u05de\\u05d4\\u05e4\\u05db\\u05ea \\u05d6\\u05e8\\u05d9\\u05dd</span> \\u201cAnd it is desolate, as overthrown by strangers,\\u201d is to be taken in a more comprehensive sense, and referred to the general term <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e6\\u05db\\u05dd</span> \\u201cyour country,\\u201d which includes <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05db\\u05dd</span> \\u201cyour cities,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea\\u05db\\u05dd</span> \\u201cyour land.\\u201d</i> <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> can be derived from <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05dd</span> \\u2018 tempest \\u2019 (xxxii. 2); the final \\u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class=\\"footnote\\">This is the opinion of Saadiah, attacked by R. Adonim, because of <span dir=\\"rtl\\">\\u05d6\\u05b8\\u05e8\\u05d9\\u05dd</span> being different from the singular <span dir=\\"rtl\\">\\u05d6\\u05b8\\u05e8\\u05b6\\u05dd</span> and the plural <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05e8\\u05b8\\u05de\\u05b4\\u05d9\\u05dd</span>, but defended by Ibn Ezra in his \\u201cSephath Yether\\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span dir=\\"rtl\\">\\u05d6\\u05b6\\u05e8\\u05b6\\u05dd \\u2550 \\u05d6\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span> \\u2018 tempest.\\u2019</i>"], ["<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05db\\u05d4</span> <i>The hut.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cCottage.\\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05e0\\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e7\\u05e9\\u05d4</span> <i>In the garden of cucumbers.</i> <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> <i>Ruined</i><sup>25</sup><i class=\\"footnote\\">A. V., \\u201cBesieged.\\u201d</i> (comp. lxv. 4)."], ["<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span dir=\\"rtl\\">\\u05db\\u05de\\u05e2\\u05b8\\u05d8\\u0591</span> <i>Very small.</i> Join with <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05e8\\u05d9\\u05d3</span> \\u2018remnant,\\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class=\\"footnote\\">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \\u201cthe son of Amoz.\\u201d</i>"], ["<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \\u201cWe are like Sodom,\\u201d by saying, \\u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\\u201d\\u2014this is meant by the address, \\u201cYe rulers of Sodom\\u201d\\u2014\\u201cand the people is like the people of Gomorrah.\\u201d"], ["<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \\u201cIf I <i>were</i> hungry, I would not tell thee, etc.\\u201d (Ps. 1. 12 ff). <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cRams.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0\\u05d9\\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class=\\"footnote\\">In the Rabbinical writings <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05dc\\u05b6\\u05d1</span> is the forbidden fat, <span dir=\\"rtl\\">\\u05e9\\u05c1\\ufb35\\u05de\\u05b8\\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05de\\u05d4</span> \\u2018 cattle\\u2019, in the latter <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d4</span> \\u2018beasts.\\u2019 According to Ibn Ezra <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0</span> is a <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05de\\u05d4</span> ; according to Saadiah it is a <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d4</span> (<img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\npSg//9k=\\n\\"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class=\\"footnote\\">R. Hai (ibid.)</i> compares <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0\\u05d9\\u05dd</span> \\u201cfed beasts\\u201d with <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d0</span> \\u201cto feed\\u201d (Mishnah Sabbath xxiv. 3). <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9\\u05d9\\u05dd</span> The young of the flock.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cLambs.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d5\\u05d3\\u05d9\\u05dd</span> The old of the flock<sup>31</sup><i class=\\"footnote\\">A. V., \\u201cHe-goats.\\u201d</i> (comp. Gen. xxxi. 10)."], ["<span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u2550\\u05e4\\u05e0\\u05d9</span> <i>Before me;</i> it is not the object of <span dir=\\"rtl\\">\\u05dc\\u05b5\\u05e8\\u05b8\\u05d0\\ufb4b\\u05d7</span> \\u2018 to be seen.\\u2019<sup>32</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d0\\u05d5\\u05ea \\u05e4\\u05e0\\u05d9</span>, according to this opinion, rejected by I. E., \\u201cWhen my face is seen;\\u201d \\u2018my face\\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d5\\u05e1</span> <i>To tread.</i> Infinitive."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d5\\u05e1\\u05d9\\u05e4\\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d1\\u05d9\\u05d0\\u2550\\u05d4\\u05d1\\u05d9\\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \\u201cFor your oblation is vain in mine eyes, and your incense an abomination.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05e9 \\u05d7\\u05d3\\u05e9\\u2550\\u05d7\\u05d0\\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class=\\"footnote\\">I. E. refers perhaps to the words <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05ea \\u05d7\\u05d3\\u05e9</span>, Num. xxviii. 14, which are the same as <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05ea \\u05e8\\u05d0\\u05e9 \\u05d7\\u05d3\\u05e9</span>, \\u201cthe burnt offering of the new moon.\\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e9</span> signifies \\u201cNew moon.\\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span dir=\\"rtl\\"> \\u05d7\\u05d3\\u05e9</span> signifies also \\u2018month,\\u2019 that is, the time from one new moon to the other; as <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, originally \\u2018 Sabbath,\\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \\u201cNew-moon.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0 \\u05de\\u05e7\\u05e8\\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class=\\"footnote\\">A. V., \\u201cThe calling of assemblies.\\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e3</span>) brought on such days.<sup>35</sup><i class=\\"footnote\\">Comp. Num. xxviii. and xxix.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05d5\\u05db\\u05dc</span> <i>I cannot bear.</i> Supply the word <span dir=\\"rtl\\">\\u05e0\\u05b0\\u05e9\\u05d0\\u05c1</span>, \\u2018to bear.\\u2019 Comp. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e8 \\u05dc\\u05d7\\u05dd</span> \\u201can ass <i>laden with</i> bread\\u201d (1 Sam. xvi. 20). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05e8\\u05d4</span> <i>Restraint</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05c2\\u05e6\\u05b6\\u05e8</span> \\u2018prison\\u2019 (liii. 8). \\u201cRestraint from doing any work.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05e8\\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class=\\"footnote\\">A. V., \\u201cEven the solemn meeting.\\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?"], ["<i>They are a trouble unto me.</i> These words imply the threat, \\u201cI shall therefore banish you, and they\\u2014the festivals\\u2014will then cease.\\u201d <i>I am weary.</i> A figurative expression."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e4\\u05e8\\u05e9\\u05db\\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \\u05e8 is instead of Segol.<sup>37</sup><i class=\\"footnote\\">The infinitive Piel is <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05b8\\u05e8\\u05b5\\u05e9</span> ; when <span dir=\\"rtl\\">\\u05db\\u05b6\\u05dd</span> is added the syllable <span dir=\\"rtl\\">\\u05e8\\u05b5\\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span dir=\\"rtl\\">\\ufb35\\u05d1\\u05b0\\u05e4\\u05bd\\u05e8\\u05b4\\u05e9\\u05c1\\u05b0\\u05db\\u05b6\\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \\u201cI will not help you.\\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed."], ["<i>Wash</i>. Wash your hands of the blood they have shed. <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05d4\\u05b0\\u05d6\\u05b7\\u05db\\u05bc\\ufb35\\u2550\\u05d4\\u05b4\\u05d6\\u05bc\\u05b7\\u05db\\u05bc\\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \\u05ea is absorbed in the \\u05d6; comp. <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05de\\u05bc\\u05b4\\u05d4\\u05b0\\u05d8\\u05b7\\u05d4\\u05b5\\u05e8\\u2550\\u05dc\\u05b7\\u05de\\u05bc\\u05b4\\u05d8\\u05bc\\u05b7\\u05d4\\u05b5\\u05e8</span> \\u201cunto him that purifies himself\\u201d (Lev. xiv. 4)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d9\\u05d8\\u05d1\\u2550\\u05d4\\u05d9\\u05d8\\u05d1</span> <i>To do well.</i> It is infinitive. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cRelieve.\\u201d</i> Root \\u05d0 ; <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> replaces the radical \\u05d9 ; the reverse is the case in <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d0\\u05de\\u05e8\\u05d5\\u2550\\u05ea\\u05bc\\u05b4\\u05ea\\u05b0\\u05d9\\u05b7\\u05de\\u05bc\\u05b8\\u05e8\\ufb35</span> \\u201cyou shall boast yourselves\\u201d(lxi.6). <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class=\\"footnote\\">A. V., \\u201cThe oppressed.\\u201d</i> An adjective, like <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1</span> \\u2018 near ;\\u2019 comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05e5</span> \\u2018 cruel \\u2019 (Ps. lxxi. 4). Many explain <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d7\\u05de\\u05d5\\u05e5</span> \\u201cGive due consideration to the cause, do not judge off hand ;\\u201d the meaning of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5</span> would then be, \\u201cPraise ye\\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class=\\"footnote\\">The translation of the words <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d7\\u05de\\u05d5\\u05e5</span>, according to this explanation, would be : \\u201cPraise him who is considerate in judgment.\\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d3\\u05f2\\u05df \\u05e9\\u05de\\u05d7\\u05de\\u05e5 \\u05d0\\u05ea \\u05d3\\u05d9\\u05e0\\u05d5</span> \\u201cPraise the judge, who gives his judgment time to ferment.\\u201d <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> is then derived from <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05de\\u05b5\\u05e5</span> \\u201cdough which had sufficient time to rise.\\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d5\\u05db\\u05d7\\u05d4</span>. Some say that God is now speaking ; \\u201cLet us\\u2014God and Israel\\u2014reason together\\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \\u201cGod told me that we\\u2014you, Israel, and I\\u2014should submit to His rebuke ;\\u201d for the prophet himself was not entirely without blame, as he reports, \\u201cAnd He reproved me, that I should not walk,\\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9\\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \\u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\\u201d (Jerem. ii. 22); namely, \\u201cthe iniquity will depart, and you will again be free from all sin.\\u201d The same is expressed by the words \\u201cWash you,\\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea."], ["<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it."], ["<i>You shall be devoured with the sword.</i> That is to say, \\u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\\u201d Supply before <span dir=\\"rtl\\">\\u05d7\\u05b6\\u05e8\\u05b6\\u05d1</span> \\u2018 the sword,\\u2019 either the verbal noun <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05db\\u05b4\\u05d9\\u05dc\\u05b7\\u05ea</span>. \\u2018 a devouring of,\\u2019 or the preposition \\u05d1 \\u2018 with \\u2019 ; comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u2018 in the house \\u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \\u201cthe mouth,\\u201d etc.<sup>41</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d4\\u05d0\\u05de\\u05ea</span>, \\u201cand this is the truth,\\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d1 \\u2550 \\u05d7\\u05e8\\u05d1</span> ; but then the words \\u201cfor the mouth,\\u201d etc., would be quite superfluous, or I. E.\\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span dir=\\"rtl\\">\\u05db\\u05d9</span> \\u2018 for,\\u2019 in the phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05f3 \\u05d3\\u05d1\\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>"], ["The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05ea\\u05d9</span> <i>Full of.</i> The \\u05d9 is paragogic as in <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05ea\\u05d9</span> \\u201cthe theft of\\u201d (Gen. xxxi. 39.)<sup>42</sup><i class=\\"footnote\\">The construct state of <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05d4 ,\\u05de\\u05dc\\u05d0\\u05d4</span> is regularly <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05b7\\u05ea \\u05de\\u05dc\\u05d0\\u05b7\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d9\\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05de\\u05df \\u05e2\\u05d5\\u05de\\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span dir=\\"rtl\\">\\u05d6\\u05de\\u05df \\u05e2\\u05d5\\u05de\\u05d3</span>. But the imperfect \\u201cwas lodging,\\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e6\\u05d7\\u05d9\\u05dd</span> <i>Murderers.</i> Literally, \\u201cthey that cause to murder.\\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class=\\"footnote\\">Bad judges \\u201ccause to murder,\\u201d by ordering the execution of innocent persons.</i>"], ["<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \\u201cThy princes are rebellious.\\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d5\\u05dc</span> <i>Mixed.</i> The \\u05d4 is one of the radical letters. Hapax legomenon."], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \\u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\\u201d <i>To the orphan</i>\\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span dir=\\"rtl\\">\\u05e0\\u05bb\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05dd</span> is a blunder,<sup>44</sup><i class=\\"footnote\\">This seems to be an attack on those Paytanim who use <span dir=\\"rtl\\">\\u05e0\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05dd</span>, with omission of \\u05d0. But in his \\u201cMoznaim,\\u201d a grammatical pamphlet, the author adduces several instances in which \\u05d0 is omitted. (See Moznaim <i>sub voce</i> <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05dc \\u05d9\\u05dd</span>).</i> for \\u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class=\\"footnote\\">Read \\u201cBook of Exodus.\\u201d The word \\u201cSamuel\\u201d seems to be a mistake which has its origin in the abbreviation <span dir=\\"rtl\\">(\\u05e9\\u05de\\u05d5\\u05ea \\u2550) \\u05e9\\u05de\\u05d5\\u05f3</span> being wrongly completed as <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05d0\\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \\u201cRuler,\\u201d and be followed by a genitive. It is, however, possible that the words <span dir=\\"rtl\\">\\u05de\\u05e4\\u05d5\\u05e8\\u05e9 \\u05d1\\u05e9\\u05de\\u05d5\\u05d0\\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \\u201cThe mighty One of Israel,\\u201d and \\u201cThe Lord of hosts\\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \\u201chosts of heaven\\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d7\\u05d5\\u05d9</span> <i>Woe</i>.<sup>46</sup><i class=\\"footnote\\">See note 12.</i> \\u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \\u201cI will find comfort for their having provoked me.\\u201d An anthropomorphism."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> <i>My hand;</i> that is, \\u201cmy smiting\\u201d (comp. Exod. ix. 3). <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05e8</span> <i>As if it were with soap ;</i> <span dir=\\"rtl\\">\\u2550 \\u05d1\\u05d5\\u05e8 \\u05d1\\u05d5\\u05e8\\u05d9\\u05ea</span> \\u2018 soap \\u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \\u201cthy silver is become dross.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \\u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\\u201d ; he forgets <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span>, which is plural; the singular would be <span dir=\\"rtl\\"><sup>47</sup><i class=\\"footnote\\">I. E. mentions in his Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d7\\u05d9\\u05d3\\u05d9\\u05dd</span>, two exceptions: <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span> \\u2018thy tin,\\u2019 and <span dir=\\"rtl\\">\\u05db\\u05e1\\u05e4\\u05d9\\u05d4\\u05dd</span> \\u2018their silver\\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \\u201cthe seven kinds of metal,\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e4\\u05e8\\u05ea \\u05d6\\u05d4\\u05d1 \\u05d5\\u05db\\u05e1\\u05e3 \\u05d5\\u05e0\\u05d7\\u05e9\\u05ea \\u05d5\\u05d1\\u05e8\\u05d6\\u05dc \\u05d5\\u05d1\\u05d3\\u05d9\\u05dc</span> \\u201cGold, silver, brass, iron, tin, lead.\\u201d I. E. makes seven out of these six by applying <span dir=\\"rtl\\">\\u05db\\u05e1\\u05e3</span> to \\u201csilver\\u201d and \\u201cmercury\\u201d (<span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e3 \\u05d7\\u05d9</span>).</i></span>.\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05da"], ["<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class=\\"footnote\\">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \\u201cAs in the days of David and Solomon.\\u201d The \\u05d1 in <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e8\\u05d0\\u05e9\\u05e0\\u05d4</span> is not essential."], ["<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class=\\"footnote\\">A. V., \\u201cAnd her converts.\\u201d</i> The people that will repent. Supply <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05d3\\u05d5</span> \\u201cwill be redeemed.\\u201d"], ["<span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e9\\u05e2\\u05d9\\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class=\\"footnote\\">Comp. ver. 2.</i> They are worse than <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0\\u05d9\\u05dd</span> \\u201csinners.\\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Terebinths</i>. The singular is <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> ; it has a masculine termination in the plural like <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05e9\\u05c1\\u05b4\\u05d9\\u05dd</span> of <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05e9\\u05c1\\u05bc\\u05b8\\u05d7</span> \\u201cwoman,\\u201d and <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d9\\u05dd</span> of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure\\u201d (Gen. xviii. 6); comp. \\u201cThe gardens,\\u201d which, in the corresponding phrase, balances \\u201cterebinths.\\u201d<sup>51</sup><i class=\\"footnote\\">This remark is made because of <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> being likewise the plural of <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc</span> \\u2018ram.\\u2019</i> <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e9\\u05d5</span> <i>They shall be ashamed.</i> Some say that the \\u05d9 is here used instead of \\u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span dir=\\"rtl\\">\\u05d9\\u05db\\u05dc\\u05d5</span> \\u201cthey shall be consumed\\u201d of the preceding verse, is continued in <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e9\\u05dc</span>, and in <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d3\\u05ea\\u05dd</span> \\u201cye have desired,\\u201d passes over to the second person; there are many instances like it. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e4\\u05e8\\u05d5</span> <i>And ye shall be confounded</i>."], ["<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc\\u05e0 \\u05e2\\u05dc\\u05d9\\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \\u201cwhich is withering with regard to its leaves;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05d1\\u05d3\\u05d5 \\u05d3\\u05e8\\u05da</span>, \\u201cAnd you shall perish with regard to the way\\u201d (Ps. ii. 12); similarly we say in the Confession, <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d9\\u05e0\\u05d5 \\u05e2\\u05e8\\u05e3 (\\u05d5\\u05d3\\u05d5\\u05d9)</span> \\u201cWe are stiff with regard to our neck.\\u201d <sup>52</sup><i class=\\"footnote\\">The confession or <span dir=\\"rtl\\">\\u05d5\\u05b4\\u05d3\\u05bc\\ufb35\\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span dir=\\"rtl\\">\\u05db\\u05d0\\u05dc\\u05d4</span> <i>As an oak.</i> This proves that <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d9 \\u05dc\\u05d9\\u05dd</span>(ver. 29) is the plural of <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201coak,\\u201d especially since this is likewise followed by \\u201cand as a garden,\\u201d etc.<sup>53</sup><i class=\\"footnote\\">See note 51.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e1\\u05d5\\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e1\\u05df</span> \\u201cstrength.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05d5\\u05e8\\u05ea</span> <i>Tow</i>. That which is shaken off (<span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span> \\u201cto shake\\u201d) from the flax. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d9\\u05e6\\u05d5\\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \\u201cand they will both burn.\\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help."]], [["T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class=\\"footnote\\">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \\u201c<i>In the Iast of the days</i>.\\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class=\\"footnote\\">By \\u201cThe last of the days of the world\\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class=\\"footnote\\">Another reading for <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e8\\u05d9</span> is <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05d9</span> \\u201cand Romans.\\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class=\\"footnote\\">The meaning is, \\u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \\u2018 that war should not be learnt <i>any more</i>.\\u2019\\u201d</i> the prophet distinctly declares, \\u201cNeither shall they learn war any more.\\u201d"], ["<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05e8\\u05d5</span> <i>And they will flow.</i> Root, <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8</span> \\u2018to flow\\u2019; comp. <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8</span> \\u201criver,\\u201d which is so called on account of its flowing motion."], ["<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class=\\"footnote\\">The passage referred to is <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05e9\\u05c1\\u05b6\\u05e8 \\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4 \\u05d0\\u05c2\\u05d7\\u05b8\\u05d4\\u05bc</span>, \\u2018 whom she bare\\u2019: no noun precedes the phrase, whose substitute the pronoun \\u201cshe\\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d5\\u05dc\\u05d3\\u05ea</span> \\u2018 the mother,\\u2019 implied in the verb <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4</span> or <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e9\\u05c2\\u05c1\\u05e4\\u05b5\\u05d8</span> implied in the verb <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b8\\u05e4\\u05b7\\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05d0\\u05b4\\u05ea\\u05b4\\u05bc\\u05d9\\u05dd</span> <i>Into plowshares.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\ufb4b</span> \\u201chis plowshare\\u201d (1 Sam. xiii. 20); the Dagesh of the \\u05ea compensates for the omitted silent letter \\u05d9; the same purpose is served by the long vowel Zere under \\u05d0 in the word <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d6\\u05de\\u05e8\\u05d5\\u05ea</span> <span dir=\\"rtl\\"><sup>6</sup><i class=\\"footnote\\">Long vowels are either really or virtually followed by one of the silent letters <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d5\\u05d9</span> ; namely, Kamez by \\u05d0 or \\u05d4, Zere and Hirek by \\u05d9, Holem and Shurek by \\u05d5.</i>.\\u05d0\\u05b5\\u05ea\\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards."], ["<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \\u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \\u201cforgive our iniquity;\\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class=\\"footnote\\">Comp. vi. 5, \\u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5)."], ["<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \\u201cThou, O Israel, hast forgotten thy people and its religion.\\u201d <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05d5</span> According to some, \\u201cthey are enthusiastic;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0</span> \\u201cwith enthusiasm\\u201d<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cA multitude.\\u201d</i> (Jer. xii. 6); I think that it means, \\u201cthey are full,\\u201d namely, with the wisdom of the children of the East, the Aram\\u00e6ans ; comp. \\u201cAram in the east, and the Philistines in the west\\u201d (ix. 11); the next is, therefore, \\u201cAnd are soothsayers like the Philistines.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05d9\\u05e2\\u05e7\\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class=\\"footnote\\">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d9\\u05dc\\u05d3\\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIn the children of.\\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05dc\\u05d3</span> \\u2018 born, product.\\u2019<sup>11</sup><i class=\\"footnote\\">The two components are the man and his mind; the resultant is the idea.</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e4\\u05d9\\u05e7\\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThey please.\\u201d</i> <i>themselves.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e9\\u05c2\\u05b0\\u05e4\\u05c2\\u05e7</span> \\u2018it shall suffice\\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light."], ["<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d4</span> <i>End.</i> \\u05d4 is paragogic, like \\u05d4 in <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc\\u05d4</span> \\u201cnight;\\u201d the accent is therefore on the penultima.<sup>13</sup><i class=\\"footnote\\">Nouns ending in <span dir=\\"rtl\\">\\u2013\\u05b8\\u05d4</span> or <span dir=\\"rtl\\">\\u2013\\u05b6\\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23)."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Idols.</i> Root <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> \\u201cnot\\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class=\\"footnote\\">A. V., \\u201cTheir.\\u201d</i><i> hands, that which his fingers have made.</i> They\\u2014all the people\\u2014worship the work of his\\u2014the smith\\u2019s\\u2014hands, that which his\\u2014the smith\\u2019s\\u2014fingers have made.<sup>15</sup><i class=\\"footnote\\">Ibn Ezra explains hereby the change of the number in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d5</span> \\u201c<i>his</i> hands,\\u201d and <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05ea\\u05d7\\u05d5\\u05d5</span> \\u201c<i>they</i> worship\\u201d ; the Version evades the difficulty by translating <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d5</span> \\u201c<i>their</i> hands.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d7</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e1</span> \\u2018 And it was melted \\u2019 (Jos. vii. 5) Niphal of <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e1</span>. Their acts degraded them. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc \\u05ea\\u05e9\\u05d0 \\u05dc\\u05d4\\u05dd</span> According to some\\u2014the \\u05ea being the sign for the second person, and referring to God\\u2014\\u201cand thou forgive them not.\\u201d I am, however, of opinion that the passage has the following meaning: \\u201cNot one of them dares to lift up his head or soul,\\u201d because the context requires a phrase similar to \\u201cAnd the man humbles himself\\u201d ; or that the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> \\u2018 the earth \\u2019 is to be supplied: \\u201cAnd the earth is not able to bear them\\u201d<sup>16</sup><i class=\\"footnote\\">\\u201cThey are so vile that the earth cannot bear them any longer\\u2014that they do not deserve to live any longer upon the surface of the earth.\\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class=\\"footnote\\">\\u201cThe Grammarian\\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> is only found with a command, is mistaken; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05be\\u05de\\u05d5\\u05ea</span>, \\u201cwhere there is no death\\u201d (Prov. xii. 28)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0</span> Infinitive: \\u2018 to enter \\u2019 (comp. Hab. ii. 3); or imperative : \\u201center\\u201d ; the advice which they will give each other. <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05de\\u05df</span> The same; infinitive or imperative. It is the Niphal of <span dir=\\"rtl\\">\\u05d8\\u05de\\u05df</span>."], ["<span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e0\\u05d9</span> <i>The looks of.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05df</span> \\u2018eye,\\u2019 or \\u2018 look,\\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> is joined to <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9</span>) ; and <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9</span> \\u2018 the looks,\\u2019 is identical with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05d7\\u05d3 \\u05de\\u05e2\\u05d9\\u05e0\\u05d9</span> \\u2018 each of the looks\\u2019; comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea</span> \\u2018 each of the branches \\u2019 (Gen. xlix. 22).<sup>18</sup><i class=\\"footnote\\">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span dir=\\"rtl\\"> \\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9 \\u05e0\\u05d1\\u05d4\\u05d5\\u05ea \\u05d0\\u05d3\\u05dd \\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> \\u201cThe lofty looks of man shall be humbled\\u201d) is explained by giving to the plural the meaning \\u201cone of,\\u201d or \\u201ceach of.\\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \\u201cHe will enlighten my darkness\\u201d <sup>19</sup><i class=\\"footnote\\">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05dc</span> <i>He shall be brought low.</i> The \\u05d5 changes the past into a future; <sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> could be taken as co-ordinate with <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e9\\u05bc\\u05b8\\u05c2\\u05d0</span>, \\u201cthat which is high and that which is low;\\u201d Ibn Ezra rejects this explanation, and takes <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05dc</span> as the past turned into future by the \\u05d5 conversive.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05d4\\u05e8</span> \\u201che shall be clean\\u201d (Lev. xxii. 7)."], ["<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \\u201cthe young, great, rich, mighty, and the kings.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05e8\\u05d9\\u05dd</span> <i>The mountains.</i> I derive <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05dd</span> from <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span> \\u201cto conceive,\\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class=\\"footnote\\">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span>) with all kinds of metals; therefore they are called <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span>.</i>"], ["<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class=\\"footnote\\">This remark is made in opposition to the opinion of those who refer \\u201cthe tower\\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>"], ["<i>Ships of Tarshish.</i> If taken figuratively, they signify \\u201cthe merchants\\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05d5\\u05ea</span> <i>Pictures.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05df \\u05de\\u05e9\\u05e0\\u05d9\\u05ea</span> \\u201cA stone with a picture\\u201d <sup>23</sup><i class=\\"footnote\\">A.V., \\u201cAny image of stone.\\u201d</i> (Lev. xxvi. 1)."], ["<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e3</span> <i>He shall abolish.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05d7\\u05dc\\u05d5\\u05e3</span> \\u201cthe afflicted\\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e3</span> \\u201cit is over\\u201d (Song ii. 11). <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9\\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \\u201call\\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God."], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \\u201cone\\u201d or \\u201cthey;\\u201d<sup>24</sup><i class=\\"footnote\\">Comp. Note 5.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cand he (\\u2550 some one) said to Joseph\\u201d (Gen. xlviii. 1). <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05d4\\u05d5</span> \\u201cone has done it\\u201d<sup>25</sup><i class=\\"footnote\\">A.V., \\u201cHath been already done.\\u201d</i> (Eccles. ii. 12). <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8 \\u05e4\\u05e8\\u05d5\\u05ea</span>. I think the singular is <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8\\u05e4\\u05e8\\u05ea</span>, and signifies \\u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\\u201d ; others say that <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8\\u05e4\\u05e8\\u05ea</span> means \\u201ca bird which eats up the fruits during the night\\u201d; in this case it consists of two separate words.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8</span> \\u201cdigging,\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d5\\u05ea</span> \\u201cfruits.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e8\\u05ea</span> <i>The clefts of.</i> Literally \\u201ca hollowed place of.\\u201d <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e3</span> \\u201cbranch.\\u201d A.V., \\u201cThe tops of.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cTo shake terribly.\\u201d</i> Root <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e5</span> ; comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cmighty.\\u201d According to others, it is a transitive verb, meaning \\u201cto terrify;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e8\\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05da</span> \\u201cthine heart,\\u201d being supplied\\u2014\\u201cdo not terrify or discourage thine heart\\u201d\\u2014and <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> (xxix. 20), is then a transitive adjective, \\u201cterrible,\\u201d like <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05de\\u05d9\\u05dd</span> (Gen. xiv. 5), \\u201cthe terrifying ones.\\u201d<sup>29</sup><i class=\\"footnote\\">A.V., \\u201cThe Emims.\\u201d</i>"], ["<i>Cease ye, etc.</i> \\u201cSince God has issued His decrees against you, as indicated in the words \\u2018 Because of the fear of the Lord,\\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\\u201d"]], [["T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \\u201cthe cedars,\\u201d \\u201cthe mountains,\\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \\u201cCease, ye from man,\\u201d etc. (ii. 22); I adopt this latter view."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e2\\u05df \\u05d5\\u05de\\u05e9\\u05e2\\u05e0\\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \\u201cevery kind of staff.\\u201d <sup>1</sup><i class=\\"footnote\\">The repetition of a noun with or without the variation of its form is often used for <span dir=\\"rtl\\">\\u05db\\u05dc</span>, \\u201call\\u201d; for instance, <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05d0\\u05d9\\u05e9</span> \\u201cevery man,\\u201d Lev. xv. 2, <span dir=\\"rtl\\">\\u05d7\\u05db\\u05dd \\u05de\\u05d7\\u05db\\u05dd</span> \\u201cwise in every respect\\u201d (Prov. xxx. 24), <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4 \\u05d5\\u05de\\u05e9\\u05de\\u05d4</span> \\u201call kinds of desolation\\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \\u201cThe whole stay of bread and water.\\u201d"], ["<i>The mighty man.</i> \\u201cHe who has the strength required for a successful war.\\u201d<sup>2</sup><i class=\\"footnote\\">The words \\u201crequired for a successful war\\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \\u201cthe astrologer\\u201d the word \\u201calso\\u201d (<span dir=\\"rtl\\">\\u05d2\\u05dd</span>), and before \\u201cthe charmer\\u201d (ver. 3) the word \\u201ceven\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05dc\\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \\u201cHe who has the experience.\\u201d <i>The judge,</i> who is asked to show the right way according to the law.\\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class=\\"footnote\\">A.V., \\u201cthe prudent.\\u201d Root <span dir=\\"rtl\\">\\u05e7\\u05e1\\u05dd</span>, \\u201cto decide, to give judgment.\\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> has the general meaning \\u201cprognosticator,\\u201d and includes the <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e0\\u05df \\u05de\\u05e0\\u05d7\\u05e9 \\u05de\\u05db\\u05e9\\u05e3</span> as three kinds of <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \\u201can astrologer,\\u201d who foretells the future by stars; <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life."], ["<span dir=\\"rtl\\">\\u05d7\\u05db\\u05dd \\u05d7\\u05e8\\u05e9\\u05d9\\u05dd</span> <i>The cunning artificer.</i> <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05df \\u05dc\\u05d7\\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \\u201cthe eloquent orator\\u201d; comp. <span dir=\\"rtl\\">\\u05de\\u05ea\\u05dc\\u05d7\\u05e9\\u05d9\\u05dd</span> \\u201cwhispering\\u201d (2 Sam. xii. 19).<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9</span>, \\u201cto whisper,\\u201d \\u201cto speak;\\u201d <span dir=\\"rtl\\">1st ,\\u05e0\\u05d1\\u05d5\\u05df \\u05dc\\u05d7\\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>Babes.</i> The \\u05ea is not a radical letter; root <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc</span> \\u201cto be young.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc</span> \\u201cchild\\u201d (Jer. vi. 11). <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> is here an adjective, \\u201cthey that are young,\\u201d<sup>5</sup><i class=\\"footnote\\">The \\u201cadjective\\u201d (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05db\\u05dd</span> \\u201cthe wise\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d9\\u05e9 \\u05d4\\u05d7\\u05db\\u05dd\\u2550</span>, \\u201cThe wise man;\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span>, \\u201cYoung\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd \\u05d0\\u05e0\\u05e9\\u05d9\\u05dd\\u2550</span>, \\u201cYoung men.\\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\\u2550children.</i> but in chap. lxvi. 4, it is a noun, \\u201cchildishness,\\u201d \\u201cdelusions.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e0\\u05b4\\u05e0\\u05b7\\u05bc\\u05e9\\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e6\\u05bc\\u05b8\\u05d1</span> (iii. 13), \\u201che is standing up.\\u201d According to some, \\u201cand shall oppress;\\u201d the \\u05e0 being radical, and <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e0\\u05bc\\u05b7\\u05e9\\u05c1</span> piel. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d4\\u05d1\\u05d5</span> \\u201cThey will have power or dominion ;\\u201d<sup>6</sup><i class=\\"footnote\\">A.V., \\u201cShall behave himself proudly.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1</span> \\u201cpower\\u201d (li. 9)."], ["<i>The house of his father.</i> His family. <span dir=\\"rtl\\">\\u05dc\\u05db\\u05d4</span> <i>To thee.</i> It is the same as <span dir=\\"rtl\\">\\u05dc\\u05da</span> though having an additional <span dir=\\"rtl\\">\\u05e9\\u05de\\u05dc\\u05d4 \\u05dc\\u05db\\u05d4 .\\u05d4</span> \\u201cthy clothing be to thee.\\u201d<sup>7</sup><i class=\\"footnote\\">A.V., \\u201cThou hast clothing.\\u201d</i> \\u201cWe do not ask thee to give us clothing.\\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class=\\"footnote\\">This remark seems to refer to \\u201cthis ruin,\\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e9\\u05d0</span> <i>He will swear</i> (comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e9\\u05d0 \\u05d0\\u05ea \\u05e9\\u05dd \\u05f2</span> \\u201cthou shalt not swear by the name of the Lord,\\u201d Exod. xx. 7). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class=\\"footnote\\">A.V., \\u201cHealer.\\u201d According to I. E., <span dir=\\"rtl\\">1st ,\\u05e2\\u05e6\\u05e8\\u2550\\u05d7\\u05d1\\u05e9</span>, \\u201cto keep\\u201d or \\u201cpress together;\\u201d 2nd, \\u201cto rule.\\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d1\\u05e9 \\u05de\\u05db\\u05d4</span> \\u2018 dressing a wound ;\\u2019 comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e6\\u05b6\\u05e8</span> \\u201cpower\\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself."], ["<span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05e9\\u05d5\\u05e0\\u05dd \\u05d5\\u05de\\u05e2\\u05dc\\u05dc\\u05d9\\u05d4\\u05dd \\u05d0\\u05dc \\u05d4\\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class=\\"footnote\\">A.V., \\u201cAre against the Lord.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e8\\u05d5\\u05ea</span> <i>To provoke</i>. \\u05dc has Pathah, because of the omission of \\u05d4, the characteristic of the Hiphil; <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05de\\u05e8\\u05d5\\u05ea \\u2550 \\u05dc\\u05de\\u05e8\\u05d5\\u05ea</span> comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05d7\\u05d5\\u05ea\\u05dd \\u2550 \\u05dc\\u05e0\\u05d7\\u05d5\\u05ea\\u05dd</span> \\u201cto lead them\\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \\u201cPublicly.\\u201d<sup>11</sup><i class=\\"footnote\\">\\u201cThe eyes of His glory\\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05ea</span>. According to some, \\u201cthe cutting off,\\u201d derived from <span dir=\\"rtl\\">\\u05db\\u05e8\\u05ea</span> \\u201cto cut off,\\u201d but more correctly, \\u201cthe knowing of\\u201d; comp. <span dir=\\"rtl\\">\\u05d4\\u05db\\u05d9\\u05e8\\u05d4\\u05d5</span> \\u201cthey knew him\\u201d (Gen. xlii. 8); the Dagesh in \\u05db indicates the omission of the radical \\u05e0 which appears in <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05db\\u05e8</span> \\u201cHe is known\\u201d (Prov. xxvi. 24).<sup>12</sup><i class=\\"footnote\\">The first explanation is probably rejected, because <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class=\\"footnote\\">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done."], ["<span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05d5</span> According to some, \\u201cPraise ye\\u201d (comp. Dent. xxvi. 17); I prefer \\u201cSay ye,\\u201d from <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201cto say\\u201d\\u2014in the heart or with the mouth.<sup>14</sup><i class=\\"footnote\\">\\u201cIn the heart or with the mouth\\u201d\\u2014that is, \\u201cto think\\u201d or \\u201cto declare\\u201d\\u2014is added because the context\\u2014here as well as Deut. xxvi. 17\\u2014requires rather the verb \\u201cto think,\\u201d \\u201cto be convinced,\\u201d than \\u201cto speak.\\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class=\\"footnote\\">The ellipsis is assumed by I. E. to explain the discord between the singular <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7</span> and the plural <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05db\\u05dc\\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class=\\"footnote\\">The preceding verse concludes with exclaiming : \\u201cWoe unto them,\\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \\u201cthe righteous enjoy,\\u201d etc.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9</span> \\u201cwoe.\\u201d \\u201cWoe, evil,\\u201d etc. I take it rather as an attribute to <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05e2</span> \\u201cwoe to the hardened sinner.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9\\u05d9\\u05d5 \\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class=\\"footnote\\">A.V., \\u201cChildren are their oppressors.\\u201d Compare ii. 11.</i> The \\u05de in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> is not essential; <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b0\\u05e2\\ufb4b\\u05dc\\u05b5\\u05dc</span> is the regular form of the participle Polel of <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dc</span>, \\u201cto do,\\u201d \\u201cto mock;\\u201d according to I. E. it is an adjective, and has the same meaning as <span dir=\\"rtl\\">\\u05e2\\ufb4b\\u05dc\\u05b5\\u05dc</span> \\u201cyoung,\\u201d \\u201cplayful.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e9\\u05e8\\u05d9\\u05da \\u2550 \\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05da</span> <i>They that lead thee.</i> \\u05d0 in <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05da</span> is instead of \\u05d9, for the letters <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span> interchange; comp. i. 17.\\u2014\\u201cThey that ought to guide you mislead you.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2\\u05d5</span> <i>They have destroyed.</i> (Literally, \\u201cthey have swallowed up.\\u201d) They have destroyed the way to such an extent that it is no more to be recognised."], ["<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class=\\"footnote\\">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05db\\u05df</span> \\u201ctherefore\\u201d is to be supplied.</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d9\\u05d1</span> <i>To plead.</i> It is not the noun, <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span> \\u201cthe strife,\\u201d with the preposition \\u05dc, but infinitive Hiphil; the same is to be said concerning <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d9\\u05df</span> <i>To judge</i>.\\u2014This verse refers to the punishments to be decreed by Him. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9\\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19."], ["<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05ea\\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel."], ["<span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05dd</span> <i>What mean you ?</i> Dagesh in \\u05dc compensates for the omitted <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05dc\\u05db\\u05dd \\u2550 \\u05de\\u05dc\\u05db\\u05dd .\\u05d4</span> is compounded, of two words, like <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05d6\\u05d4 \\u2550)\\u05de\\u05d6\\u05d4</span> \\u201cWhat is that\\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \\u201cyou put to shame and contempt.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e9\\u05e7\\u05e8\\u05d5\\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span dir=\\"rtl\\">\\u05e1\\u05e7\\u05e8\\u05e0\\u05d9\\u05ea</span> (Bereshith Rabba, c. 19). <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05e4\\u05d5\\u05e3</span> According to some, \\u201cSpeaking;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d8\\u05e3</span> \\u201cAnd prophesy\\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \\u201cMincing\\u201d\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05e3</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d9\\u05e3</span> \\u201cHe made overflow\\u201d (Deut. xi. 8)\\u2014\\u2018 moving slowly, like one that swims upon the surface of the water.\\u2019 Others, again, derive it from <span dir=\\"rtl\\">\\u05d8\\u05e3</span> \\u201cLittle ones\\u201d (Est. iii. 16), and I incline to this opinion ; \\u201cwalking slowly like a child.\\u201d <sup>20</sup><i class=\\"footnote\\">The first explanation makes <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d5\\u05e3</span> related to <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e3</span>, \\u201cto drop;\\u201d Hiphil: \\u201cto speak,\\u201d \\u201cto prophesy.\\u201d The second derives it from <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e3 \\u2550 \\u05d8\\u05d5\\u05e3</span>, \\u201cto swim,\\u201d \\u201cto go slowly;\\u201d the third takes it as a denominative from <span dir=\\"rtl\\">\\u05d8\\u05e3</span>, \\u201cchild\\u201d: \\u201cto walk like a child.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05db\\u05e1\\u05e0\\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \\u201cthey make a tinkling with their spurs.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05d7\\u05ea</span> \\u201cscab\\u201d (Lev. xiii. 6), although written with <span dir=\\"rtl\\">\\u05e9\\u05c2</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d5\\u05e8\\u05d9 \\u2550 \\u05d1\\u05e9\\u05c2\\u05d5\\u05e8\\u05d9</span> \\u201cwhen I turn away\\u201d (Hos. ix. 12). <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d4\\u05df</span> Some supply \\u05d0, so that <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05ea\\u05d4\\u05df \\u2550 \\u05e4\\u05ea\\u05d4\\u05df</span> \\u201cthe locks of their head ;\\u201d but I compare it rather with <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d5\\u05ea\\u05d5\\u05ea</span> \\u201cthe hinges\\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot."], ["<span dir=\\"rtl\\">\\u05e2\\u05db\\u05e1\\u05d9\\u05dd</span> Ornaments for the foot. <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9\\u05e1\\u05d9\\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span dir=\\"rtl\\">\\u05e9\\u05d4\\u05e8\\u05e0\\u05d9\\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\\u00e6an <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05e8\\u05d0</span> \\u201cmoon;\\u201d <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05e8</span> (Song vii. 2) is generally explained in the same way."], ["<span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d9\\u05e4\\u05d5\\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05ea</span> An ornament for the ears; according to others, \\u201cbracelets;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05df</span> the Chaldean translation of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cbracelets\\u201d (Num. xxxi. 50). <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05dc\\u05d5\\u05ea</span> Hap. leg. An ornament for the cheeks."], ["<span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d9\\u05dd</span> comp. <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea</span> \\u201cornament;\\u201d for the hands. <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d3\\u05d5\\u05ea</span> An ornament for the arms; comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cbracelet\\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span dir=\\"rtl\\">\\u05d0</span> of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> is pleonastic, as the <span dir=\\"rtl\\">\\u05d0</span> in <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8\\u05d5\\u05e2</span> (Jer. xxxii. 21). <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05e8\\u05d9\\u05dd</span> A well-known ornament for the neck. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e0\\u05e4\\u05e9</span> An ornament for the breast; the breast is called <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201csoul,\\u201d because it is the seat of the soul, it contains the heart. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9\\u05d9\\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm."], ["<span dir=\\"rtl\\">\\u05d8\\u05d1\\u05e2\\u05d5\\u05ea</span> <i>Rings,</i> for the fingers. <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05de\\u05d9 \\u05d4\\u05d0\\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05e6\\u05d5\\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e6\\u05ea\\u05d5</span> \\u201chis armour\\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d1\\u05d2\\u05d3\\u05d9\\u05dd</span>, which is evidently a mistake, and is to be altered to <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d4\\u05d1\\u05d2\\u05d3\\u05d9\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05e4\\u05d5\\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05e6\\u05d5\\u05ea</span> \\u201cshifts;\\u201d <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05e4\\u05d5\\u05ea</span> \\u201ctrowsers.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d8\\u05e4\\u05d7\\u05d5\\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05d8\\u05d9\\u05dd</span> According to some, \\u201ca dress in the form of a Taleth\\u201d<sup>21</sup><i class=\\"footnote\\">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\\n\\"> \\u201cbag.\\u201d But \\u201cbag\\u201d and \\u201cTaleth\\u201d not being very similar, the words <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1 \\u05de\\u05dc \\u05d9\\u05e9\\u05de\\u05e2\\u05d0\\u05dc</span>, \\u201csimilar to the Arabic,\\u201d contain perhaps a second explanation, so that three various different of the word <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d9\\u05d8\\u05d9\\u05dd</span> are given, namely, \\u201cTaleth,\\u201d \\u201cbag,\\u201d \\u201cfigures.\\u201d Before <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1</span> the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span>, \\u201cor,\\u201d must then be added, which would better agree with the next <span dir=\\"rtl\\">\\u05d0\\u05d5</span> than the preceding <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span>, \\u201cAccording to some.\\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \\u201cfigures\\u201d (comp. viii. 1), as I shall explain further on (ibid.)."], ["<span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d9\\u05d5\\u05e0\\u05d9\\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span dir=\\"rtl\\">\\u05e1\\u05d3\\u05d9\\u05e0\\u05d9\\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05d9\\u05e4\\u05d5\\u05ea</span> An ornament for the head; <span dir=\\"rtl\\">\\u05e8\\u05d3\\u05d9\\u05d3\\u05d9\\u05dd</span>. In Arabic,<sup>23</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nNB//2Q==\\n\\"> \\u201cMantle.\\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country."], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e9\\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span dir=\\"rtl\\">\\u05de\\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e7</span>, \\u201cto rot;\\u201d verb, <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>; comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e7\\u05e0\\u05d4</span> \\u201cThey shall consume away\\u201d (Zac. xiv. 2). <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e4\\u05d4</span> A noun; <span dir=\\"rtl\\">\\u05e0</span> is radical; we may fairly compare with it <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cAnd he shall cut down\\u201d (x. 34); its mean-is \\u201ca kind of cutting.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d4 \\u05de\\u05e7\\u05e9\\u05d4</span> <i>Well set hair;</i> comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4 \\u05e9\\u05e4\\u05de\\u05d5 \\u05d5\\u05dc\\u05d0</span> \\u201cNor trimmed his beard\\u201d (1 Sam. xix. 25). <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d9\\u05d2\\u05d9\\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05ea\\u05d7\\u05ea \\u05d9\\u05d5\\u05e4\\u05d9</span> According to Saadiah: \\u201cfor the contrary (<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span>) is more fit for them;\\u201d others take <span dir=\\"rtl\\">\\u05db\\u05d5\\u05d9\\u05d4 \\u2550 \\u05db\\u05d9</span> \\u201cburning\\u201d (Exod. xxi. 24); comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d9\\u05d4 \\u2550 \\u05d1\\u05e8\\u05d9</span> (root <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d4</span>) \\u201cwith plenty\\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span dir=\\"rtl\\">\\u05d5</span> in <span dir=\\"rtl\\">\\u05db\\u05d5\\u05d9\\u05d4</span> is radical. I think the passage must be taken in this sense: \\u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\\u201d<sup>24</sup><i class=\\"footnote\\">Ibn Ezra rejects the identity of <span dir=\\"rtl\\">\\u05db\\u05d9</span> and <span dir=\\"rtl\\">\\u05e8\\u05d9 ,\\u05db\\u05d5\\u05d9\\u05d4</span> and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d9\\u05d4</span>; he takes the <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9</span> as radical, and explains <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9</span> pure; root <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05ea\\u05d7\\u05ea \\u05d9\\u05d5\\u05e4\\u05d9 .\\u05d1\\u05e8\\u05e8</span> is translated by Saadiah: <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABcAVwDASIA\\nAhEBAxEB/8QAHQABAAIDAQEBAQAAAAAAAAAAAAcIBAUGCQMBAv/EAD4QAAEDAwQBAwMCBQEHAQkA\\nAAECAwQFBhEABxIhMQgTQRQiUTJhCRUjcYFCFjNDUmKRsaEYU1ZygoOUwfD/xAAUAQEAAAAAAAAA\\nAAAAAAAAAAAA/8QAFBEBAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8AuXpppoGufava0Xby\\nXZrVx0xy4UNF1VOTISXkgDJBT8Kx93HzjvGO9cBvB6itvdsq7IoFZVU5lXYYQ8qLCjhX6/0pKlKS\\nkHGFHvwfk9arJ6crEuHdH1Dyt2I0KXSbZauF+rfUOHiVqU8t1LCCCOfZCVkZABIPkAhfrTTWuuWv\\nUW2qM/WbgqkSmU6OMuyJLoQhOegMnySegB2T0O9BsdNRptFvXaG6ddrFMtOPWHGqWApc6RFDUd8F\\nWB7ZKuffnCkpOPjUl6BpppoGmtfcdapNuUKZXK5PZgU2E0XZEh5WEoSP/JJwAB2SQBknXH7dbx7f\\n35bNVuGiVxDcGkd1EzE+wqMnBUFrCvCSArCvB4qHkHQSBpqp14+oW9dy7iVZnp8o0h4glMqtyY4A\\nQgkAOIC+mkefucHI+AkEd93tNt/Q/T9adwX5f12vVGqzvbXWqs8HHUoy5hKUjCnFlS3BlRyVHHQx\\noJ201r7brVLuOgQa9RJiJlNnsJfjPoBAWhQyDggEH8ggEHIIBGs1p5p3n7TqHOCihXFQPFQ8g/g/\\ntoP70000DTVXfV96h7l21u2FaFnxISJSoiZcuZLZU5jkpQS2hJwPCclX3fqAGCDqVPTpX9z7is1c\\n/c2i02nyHC25Tn4TjahLjrQFBaghxYB7/wCnojrQSdpppoGmmuT3J3IsjbmHFlXpX2aS3MUpMcKa\\ncdW6U45cUNpUogck5OMDIz50HWaaxqTUINWpkap0yWzMhSmkusPsrCkOIUMhSSPII1k6BpppoGmm\\nq4wLy3Hvz1X1G1aFcDVAtSz1oXPYSwhxc8dBSVcgf1lRTnICEjkPuAyEN7s3NfNyeqSjXmxs/czy\\nbY9ptun/AEDzjklpl9xYf6b+3Jcyk4IBCTk6u/ArcV62WK/Obeo0ZyMmQ83U0hhyKCMlLoJwlSfB\\n7IyOiR3rLqDrzcV4Q0tOTPZWphpa+IWoDoH9skAn4zqnNYsyu7gV24Tvruy02u2Iq6pPtOhAlTEZ\\nDYcKwCAj9KkYIDhwsAqB6ATrbm/lmXNvG3tvbLc2tOFhxxyrQglyE2UJ5EFYPaeuPMZHJSUjOciW\\ndVGti/bQs+sbOytpKCzSbYvKoSqXVYr8ZoznlIeaYbU89yWvKFOlwJC/Cu/IAtzoGmtPe9fj2rZt\\nauaU0p5ilQHpq2kqCVOBtBXwBPWTjA/c68za7uXuZcF00+9Wr3lyK7OnqTGptPee5w1IUj22wxjh\\n7aivCUpK+WF8uych6laaxqT9b/Kon8y4fW+wj6jh+n3OI5Y/bOdZOga19wVujW9THKnXarCpkJv9\\nT8t5LSAcE4yojvAPX7a2GqO1KxKXE9VDdE9QdzSrgaq0b6qjyTILMRRUteGnSSn2kgoUkIR0SUeA\\ncaCY7M9SjF/bpxrSsCyanV6Sl/jOrLzhZQwzkj3g2EKIScAp5lBPgpSfE/6o7WPUJAZ2Mt+rWHDp\\nlmVamXchMu3qa822mVEDTiysoCQpTavsQpRGOQOe+OruxH2pUVmUwVFp5CXEFSSklJGRkHBH9j3o\\nPrpppoGmmmg0Nfsqzbgnt1CvWlQatMaADcibTmn3EAdgBS0kjW7YZajsNsMNIaabSENtoSEpSkDA\\nAA8AD41/emg5ndSu1y2tvqxXLat964KvFY5RKeylSlPLKgnPFP3KCQSopHZCSB2dV2tjYO/d1q21\\neW/lxSksqV7ke3Yq+KWkEdJJSeLIHQKUgrP+pQVnVoYlZpEurzaPFqsF+pQAgzIbUhCno4WOSC4g\\nHkjkOxkDI8aztBqbRtqg2lQmKHbVKi0unMZ4MMIwMnyonypR+Sck/J1ttNNA1z+41Eqdx2NWKJRa\\n3KoVSlxlIi1CMsoWw55SQU9gZGDjvBOO9dBpoKK3Ja3q4qdo1Ha2t0l24qVKCcS5EqO4pSG3w4lS\\nZKlpUcqQDh08uJxgdYl70r+nl2wLbuD/AG6+iqEy4GPo5EFpZcYRGwcpUSBlSiTnHQAGD51YzTQa\\ne0rXty0qWKXbNEg0mGDyLUVkICj+VY7Uf3OTrB3Us2DuBt9WLOqLy48epMe37yEhRaWlQWheD54r\\nSk46zjyPOum00FOLWs31Z2Ta7+2lus0dyiFa2ota+raC4ba1K5FslYcSCSVdtqUnP24xqdvTVtON\\npLFepMqpJqdWnylTKhKSkhBWUhIQjPZSAPJ7JUo9ZAEo6aBrCrz1QjUOfIpEJE6otRnFxIq3Q2l9\\n0JJQgrPSQpWBn4znWbpoKUX9s56gN9bijVm9qRa9pphoDLAL+VFlRBIAbU6VEdnCyntR8DxLGwnp\\nkpm1d1sXOLyq1UnstONlptoRYzoUFJ+9sKUVABWQCr9QCvwBMV73fbNk0UVm66zFpMAuhlLz5OFL\\nIJCEgAlSsJUcAZ6Ot42tDiEuNqStCgClSTkEH5Gg/dNNNBEnqLo27spFAru0tZSiZSpC1y6Q64hD\\nVQQrjgKKiAcYUClRHS8ggpGYY3c2z3236qdERdFo0KymKP7wD7lVTIDqXS3ywhpS/uT7Y88c5GT1\\n1cLTQc/txa8ayrEotqRJC5LVLiIjh5acF0gfcvHeMnJxk4zjXQaaaBpppoGqx7u7Nbl0HdiXursh\\nU4rM6enNSpbzoR9Qskc8e5/TWleORCikpUMpOSONnNNBAm0e1G4b25zO6e71yxJ9bhx3I9MpsEZY\\niJWnipWcAA4UsYSDnIJUfGuL9XuxN73PfDF87ZsrfnVCIqBV4zMtuKtSfbKOfNakhaVtn21JJ8JS\\nMEE8bX6aCpOyXpDctu6LavG6Lo92RT1MT3KUxE4+3KT96UF4OEKShYT2E/dgjodm22mmgr56vd41\\nWbTjt3RrcerdwXJT1toQtkrZQy7zaP2gEurOFAIHXgnrCVaz0o+m6DY8OLd17w2Zl1r4uxo68Lbp\\ng8jHwp75Ku+JGE+Coz7bdzW1czs1VArFPqi6c+qLJVGdS4WXOiUEj/H7dftrH3Bva1rAt/8An931\\ndql073ksJdWhaytxWcJShAKlHAJwAegT4BOg6HTWPTZsOp06NUqfJalQ5bKH477SuSHW1AKSpJ+Q\\nQQQf31kaBqEfVtsrJ3etimqocqJFr9JeWqOqUpSWnWXAPcbUUgkHKUFJwR0R1yJE3aaCq22/oytW\\nmCkVG8q3Nqs+Ph2ZDjFKYbrgUCEZUjmpvH2nwVeft8atTppoGmtFcN4Wxb1YpFHrdchQKhWX/p6d\\nHecwuQ50MJH9yBk9ZIHkga3ugaaaaBpppoKIemKdXqX63LhgTmlyZU5+qxKk6tWShKXC7zzjsFbT\\naR46UNXv1WC0Yaba/iDXK21Hy1X7fLyPuI4EhhS1d55ZWwvoYA5ftjVn9A0000DVefX5U7hpOysK\\nZb9SmwMVthMtyI6ptft+26U5Ukg8fcDZx+eP41YbUJ+uGA3N9NdxuqQtbkR2I+1x+D9S2gk/txWr\\n/wA6CTtuX6jK29tuTV1JVUXqTFcllKioF4tJKyCSSfuz2Sdb7XF7DFZ2OsPmlIP+zlP8HPX0zePj\\n8f8A8ddpoGmsZmo096ov01mdFcmx0pW9HS6kutJV+kqTnIB+CfOsnQNNNNA0000FK/4lzNRTUrJf\\nU8o05bMtCGgThLyS0VKIxjtKkgd/6T/mzHp3m1Co7F2VLqiViUujRworCuS0pQEpWeXZKkhKs/Oc\\n+DqMP4g9GRUdh0VIMqU5Sqsw/wC4lvkUoWFNEFX+lJLif7kJ/bUh+mCqis+n2yZgU0r26S1Ey2Dj\\n+hlnHfz/AE+/3zoJI0000DTTTQVg9Ddy3TXbo3TjXNUJr7kaqMOiNIfLojOrVJS4lJPx/SQnGAPs\\nGANWf1WT02JNO9VO9NLjLUmLIlJluIODl0urVnPkdvOdfv8AsNWWlyI8OK9LlvtR47CFOOuurCUN\\noSMlSiegAASSdB9dNaq1Liod10NmuW7U49Spz5UG5DCspUUqKVD/AAQRra6BpqG/Vhu/UtobKp9Q\\nolNiTqpUZvsM/WBRYbQlJUtSglSVKPgAAjyST1g9nsxfsDcvbil3dAZVHMpBTJjqOSw+k8XEZ+QF\\nA4PWQQcDONB2Ommmga+Utt12K80w+qO6tCkodSkKLaiOlAHo484PWuIoW7+31a3Knbd0+vIcuKGp\\nba46mlpS4tvPuoQsjipSOJ5AHPRxnirHWUGuUWvw1zKFV6fVYyHVMrehSUPIStOMoKkEgKGRkee9\\nBSr+HiLkpW6l20REL3KWiIEVR4KPFmQ06Us9+CTl4AfIBOftIPb/AMSZcgbe2s2lTojmrLLiQTwK\\nw0eJPxnBXj+5/fWb6aaUbS9Vm79qpktIaeKKg1HQQP6a3PdbwM5PBMkJz/1fGddF6+6P/M/TzKm8\\nc/ympRZmeWMclFj/AD/v/H+fjQdn6V4lUhenmymau97slVNS8hXXTDilLYT1+GlNj89d96kzUfem\\n2px6vsHY8uMUlDdFjxThQV97KAyvsf8AU2evjxqQdA0000DTTTQefH8QCbV4/qDhuredbTFpMZyn\\nq6HBIccPJP8A9wL7PfWPAGr829JmTaBTplQjKizH4rTshhSeJacUgFSCCTjBJGMnxqo/8Q+kpp1x\\n2JfghoktsOLiSUkAcw2tLraCrB6OXvOcd9dnVwIEpidBjzYrnuR5DSXWl4I5JUMg4PY6PzoP4q1Q\\nhUmlS6rUZCI0KGwuRIeX+lttCSpSj+wAJ1pNvb8tHcCjKq9n1yPVYiFltwoSpC21fhaFgLTnGRkD\\nI7GRqq/rz3qktPydpLeUhDSmm11uUlWVkkhaY6fwMcVKPzkJ6HIGpdn3RcNoVtutWxWJdKqDY4h6\\nO5xJTkEpUPCknAykgg48aD1tuysN29a9UrzsSVMRTojspUeM3zddCElXBA+VHGBqhe9NH9QdxX1Y\\n0255qo1VuaQ45QKRFkKbFLU2pJPNGAG1JS4klRKlcQQo5SQOM3F9Rm6F92zEt+sVOIxFYeQ+6uFH\\n9lcpxC+aC52QeKgCAkJGUpJBIB02/wB4N4YV6vXrAXLuipfTphuOToa5iW2uQV7aSnBaBx2EFOck\\n+e9Bc7cNimUf1bbaV2Q8tEmt0ipUkclAISWQHW/J8qLy0/OTxGps1RXa7c+69+vU9Yb1ZgRIUK3x\\nJlIagtKKWv6OVrWpRJPNxDSfwAQAM5JvVoGvwrQHA2VJCyCQnPZAxk/+o/76/dVR2aqkfdD1oXZe\\nLkmQY1rwlwaS19yQUhRZKiCf0nLyuJHlwHojGgtdqNvVEy6/6fL2Qy0txQpbiyEJJISkhSj18AAk\\nn4AOpJ1x+9rtNa2dvH+bzkQILlElsuvqP6AtlSBj8qJUAB5JIAyToOe9J0hmT6dbLcYcS4gQC2SP\\nhSHFpUP8KBH+NY+/O/Nm7U096PJkIqlxFP8AQpMdwFxKinKVPH/ho8dnsgjAOqMUS7d7dvrTZsWm\\nLr1HhXEG50BtphSX3ErweUZaRzHL7chBz/bJzM+w/pMmVymS7j3VXKiyJzDoiU4rV77bqwQJD5BB\\n5AnkG89nHI+UkIN2y3cr1u76R9y6vNemyJUtSqsfl9hw4cSB4AAwUp8DgkDoa9QKNU4FZpMSrUqW\\n1LgzGUvR32zlLiFDIUP8HXlPa21t7XLuHJsSlUZ1ysw5CmJqVdNxeK+CluK+EA/Pz8AkgalZ669+\\n/TLS2rPmIgx6bNkOyIDjoRKbXxwHPaUFZSklSVFCgCCc4HI5DHuGgeoTdi6Lmu6isXBNp8epSYyQ\\n3PEVDKWlHDLTK3EqwkdYSCeWc5UTrAtfezfXZ6qN0yvLqrrKUACmXLHdUCgdAoUvDiQPjirj46IA\\n109veqzfevpNDoNCpVYqawXEqhUd5+UEggkhCFlOAOieB6P+ddBXbO9VO90KPR7viwaJQFEOkTWm\\nGEJcSchRQkKfC8HA6A8jrJyEjbfesjbysoZj3VAqVtzFEJWvh9TGGcd80/eO8+UdD5Op5tG87Su6\\nP79sXJSqujBKhElIcUjGM8kg5T+pPkDyPzqrFC9DsVLQVXNwnnHCntuHTQgIV/8AMpZ5D/6RrrrP\\n9G9i0OsQ6tJui5ZcqFKaksBpbLKMoUFAK+xSj2PIUk/+dBKnqVozde2DvWnuDlxpD0pA4ciVsD3k\\nADPnk2Mfj9/GuG9BFYTU/TtAhJUgmk1CVDUEpIIKl+/3nycPjsdYwPIOp3lx2ZcV6LJbS6w8hTbi\\nFeFJIwQf7g6rn/DthvRtiZzzoSES6/Ieawc5SGWEd/j7kK0FkdfKVIjxWS/KfaYaBAK3FhKQSQAM\\nn8kgf3OvrqrPrkrsap3Pt1ta7NQxHq9XZk1MLe4ISyXUstleMHjlTpzkAcM9kAgLTaa+USOzEisx\\nYzaWmGUJbbQnwlIGAB/YDX10FebAcYpXrk3Ep7/Bpyr0SJLiYKQFhtthCx5zyJ5KwAekqJ1J2/tM\\nn1jZS8abTHVNy3qPIDeF8eeEElGcj9QBT3193fWqneosX1N9VVYuPatMqbU7XpsZ6YuApK1MgDCk\\nFGf6meWFNgKJGcjo45Gd6ut2J1uzqNKbt5wTEKbXJ+hUHkIUMFKcL4eM+Uk9nvxgJm/htVapybIu\\nqjSA6qnQZ7L0ValZSFuoV7iEjGRj20K84yvwDnNk74vG2rJpbFUumqtUyJIlNw2XFoUrm8vPFACQ\\nT4BOcYABJwBqL/RTYz1lbHQXKhFVHqdaeXUZKFt8VoSrCWkn5/3aUqwcYK1decxn6+rnrVs3vttV\\nGIEeVT6ZIdqDTchsqZekoW2eK8H4SBjGD9x8/ATf6ldtUbpbVz7fYS0KqyRLpbizgJkIzhJPwFJK\\nkH8cs/Gql+g7cWTaO5r239WC2oFfdLaUunh9NMbSrjkHwV49sjzy4fjW6/8Abeur/wCB6L/+S7qH\\nb2s/cS6qHUd83rdTHpNVqbz7ioSCn2SVZL3DyG+XIe5k/ck58gkPUfXx+ri/XfQfUs/V+173se4P\\nc4Zxz4+eOes+M6oDL9We8VLs+kUxym0qPIegBTVWlRHFvy0BakB9IUrgcltSSSlQJCj18RTbm6O4\\nVvbjsbn/AM0lzKy8tYVInBS2paMALZUMgFsApHFJHHCePEhOAu3F9LFoRdxa5eEau1aOqpNTUx4z\\nIQkQ1ymVNrWheCSU+44pHQwePnjk9N6aNnHNm7eq1KXcy65/MJYkA/S+whoBPEYTyUSojGTn4AA6\\nyav171q7iSmFtUi3bcppW0pHurQ6+4hRGAtOVhOR5wpKhnyCOtRxbm4+8G3V8DcaY3VfrK0hRccr\\nMR0Rqi2TnHfHKQcFPAjjjAwMghbeuIeoPr2t+SFPexc1sOxsp48ebQcWpJ7zxAZQrOPJH74kj1JU\\nxdX2FvaE2ElYo776QU8slpPu4A/J4dfvjVVPTJcV+7xeqmnX7cJ95iixJJWWWPbjRWltONoZR+/J\\n/IyVKIBJJxkXmnusMQZD0oZjttKU6OBXlIGT9oBJ6+ADnQQ16H32nvTNbDbZUVMLmNuZSRhX1byu\\nifPSh2OvjyDqa9aKwU22mz6b/shBZgUJTRXDYZhqipSkqJP9JSUlJKiScgEkknzre6Bprkbv3HtK\\n1Lut61a1PdZqtwPezAabjrc5KyEgqKQeIKiBk9fJwASOguCsUu36NKrNbnx6fToiPcfkPrCUIT47\\nJ/JIAHkkgDs6DO01iUap06s0uNVaTOjzoMlAcYkMOBbbiT8gjo6pHZF9blJ9c0mlT59SaTMrD8KR\\nTC4p1lMNIUpASnxhLaUrCwB1lXgnITT6+KKurenqXLQ2pZpNRjTej4BJZJx89Pf/AL+Nd96cJ/8A\\nMdhLHke17XCiRmOPLOfabDefHzwzj4zjvWRv7SJdd2Wu+k0+nu1CZJpL6Y8ZpWFuOBJKQnAOTkAh\\nP+rGOs5199j6G9beztoUSVGdiyotHjJksun7m3i2FOJP9llQ0FdvTftVaG69Uvncq+6YmuOTrjls\\nwUqfdDAbHZWjir70/wBQJSSVBPtjGCM66GgekGz6Tu21cn131lrsYeZoctn3su4I4LWo4W0DhWCC\\nT4OQCTj/AMPae9Hta87LflJfXQ61yHSvtS4ko6z0ElTCiAOwSonyNWh0Fe/WrZUR7ZNNWoVv00u2\\n7U2qqplERAStoAodCgAMoIKFKA8hsZ8ajn07bu2TF37j0Gx6ZLo9sXdAbXKpjictwKunln2sf8NS\\nEpT10SoH7QnAuJPiRp8GRBmMIfjSGlNPNLGUrQoYUkj8EEjUFbfeliwrL3LavSnVGsPCI8XoEB51\\nPtsLII7UByWE5PEE/jkVd5CZaHbNuUKZNmUWg0ymyZ7pdluxYqGlPrPlSykDkc99/JJ8k622mmga\\n8ldvbxuram/01ujFMSrQFrjyI8lsqQsZw4y4nIOMjvBBBAIIIB161ai/dPYXbLcaeanXqF7FUV+u\\nfAc9h53rH34+1ZHWCoEjiBnHWgrM/wCt271MOBiyqEh0pIQpb7qkpVjokAjIz8ZH9xrhGLm3Y9Tm\\n4VOtSo1VSacuR7zkWK37UOE0P1OFIyVkAHiXCpWTgEZOrPUL0ebP050LmJuCsJ5cuEyoBIx+P6KG\\nzj/Of31M1jWValj0xdNtOgwqRGcUFuJjowXFAYBUo5Uo4+SToNvT4EaDT4cFhGWobSWmeXZSEp4j\\nv846z+51k6aaD8CEBwuBKQsgAqx2QM4H/qf++tbcVvUC5IaYdxUOmViMhXNLM+Ih9AV+QlYIz++t\\nnpoMKk0mlUhgsUmmQqe0cZbisJaScDA6SB8azdNNA0000DWDQqNSaDTxTqLTYlNhpWtwMRWUtthS\\n1FSiEpGBkknWdpoGvPv+IjTKjF3rg1KSp1yFNo7QiqVnijgtYW2M/gkKIH/vB+degmuev+yLUv2i\\nfyW7qLHqsELDiEOFSVIXgjklaSFJOCRkEdHQUntb1n31S6BEp1Ut6k1eTHaS2qa444248AMBSwCQ\\nVH5Ixk/A1pr89W26l0NKgUT6K22Xkhs/y9srkKJ/DiskE/HEA/vqyjfpE2ZS4lSqfWFgEEpVUV4P\\n7HAzrurG2P2psmqJqtuWXBjTkHk3IfcckuNH8oLylFB/dOD5/J0HBeiHbSo2Vt7LuS42JDVw3M8J\\nD6JGfdaYTy9sLB7C1FS1n5+9IIBSdStULF25k1tmXPs61Hqq4S4y6/TI6n1FBBKkkp5HiSDkeMjX\\nV6p96z9st0Je5ELc+ykzqjHpsVkoTEXl+A42snk23nksEkKPAH5yMAnQWxYrlFfrsigsVenu1aM0\\nHn4KJKFSGkHGFqbB5JScjsjHY1+XHQaJclLXSrgpEGrQVkKVHmMJdbJHg4UCMj4Pkapv6HLJv6fu\\n5Vtyroj1OJHVGeDsiew42uoPvL748gApKSlRURkAhIx31dnQRzB2K2fhykSWdu7fUtGcB6KHUdjH\\naV5SfPyP31IMSPHhxWYkRhqPHYQltpppAShtCRgJSB0AAAABr66aCN93W9mYVWpVV3Rj2v8AWPIX\\nGgOVhlDnJAIKgAsEYBWCSR1y8jOuyr1s25XqKii1ug0ypUxvj7cSVFQ40gpBCSlJGEkAkAjx8ajL\\n1HbDUzeV+hSpFdeosmlqWhbjcYPe+yspJRgqTxUCnKVdgclZScjEt0yGzT6dGgRgoMRmUMthRyeK\\nQAMn+w0Gvo9q2xRlMqo9uUenFgEMmLCba9sEEEJ4pGOiR1+dZVco1IrsBVPrlKg1SGo5VHmR0PNk\\n+MlKgR8n/vrO00GvoFDotvU4U6gUin0mElRWI8KMhhoKPk8UADJ/OthppoGmmmgqhUHmLl/iMR4d\\nTH2W7S0ohJ5JwtX0xeGRjJwZC1YyTlIOcdakv1b7X3DuptzHpFt1JqPMhTUyxFfVxalYSU8Sr/SQ\\nFEjII+Os5Fb/AFwUS5rF36h7nUF2XCTUUMuMVBjOGZTTYbLZPjttCTxPSgVDBGdZduetu7IrEVuv\\nWbSamptJS+5GkrjKdODgjIWEnwT0Qe8AZ6CzPpgsCvbabSQrYuOqonTEvuSA0123DS4QfZQr/UAr\\nkon/AJlqx0ATw02isOev6FOpC2WVtWeZtXDfEqeVzWwkLz2FcTHPWDhKfgnMH3Z6ydx65xg2pQqZ\\nQ3HnVJbUhBmSDy6QlPIBJUM/8hyQOgMgz76RdsLktmHVb/3BflSLyuXip4SXCp2PHGCEr/C1HBKe\\n+IShP2kKGgnzTWFPq1Kp77TE+pwojrv+7befShS+8dAnvvWboKbekQGkerndK3WGuERP16k+4DzA\\nanoSjv8ABS4T476/zcnXI23tvaNv37XL5plNU3Xq2OMySt5S/t+0lKQThIJQlRx8gfAA112gaaaa\\nBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgarzW9vPUpcl1ThP3gpNv264+\\n8uIKREKn2myT7aCn22yftxkl1RB8E+dWG00HCbN2FVrDo8qJWb+uG8ZUpaFqkVV9Sw1xTghsKUpS\\nQTkkFR+PwSe7000DTTTQNNNNA0000DTTTQay6Lfol0UR+i3DTItTpz+PdjyEBSFEHIP9wQCDqKXP\\nSzsc5OMk2asJKSCwmpyg2STnl05kEeMAgYPjxqadNBxe3+1G3VhOB607RptOkpCkiVxLsgBXke84\\nVLwfxyxrtNNcNvfYVM3HspNuVeo1aDDVOYcWqnSA0twcuHBXJKgpOFk4I8hJ+NB53bvSmZXqLrz2\\n4M+dUaeaw59U9SnkqcMUqy2I5cynAbKeIPWABn51bfaL1FbNUXb+mUGnyrtZiUtoRGRUaap58pT4\\nKlMBSPBx1joeBrsLF9M2ztqe06m1kVuW2lSTIrLhlcwf+Zo4Zz+CEAjUt0+DCp8cRoEOPEYBJDbD\\nYQnJ8nAGNB//2Q==\\n\\"></i>"], ["The women shall become widows in consequence of the death of their husbands in war. <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05da</span> <i>And the men of thy strength.</i> Supply <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9</span> \\u201cthe men of;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d1\\u05d5\\u05d0\\u05d4 \\u05e2\\u05d5\\u05d3\\u05d3 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cAnd the prophecy, the prophecy of the prophet Oded\\u201d (2 Chr. xv. 8)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> <i>And they shall lament;</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e0\\u05d9</span> \\u201cIn my sorrow\\u201d (Deuter. xxvi. 14); root <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05df</span> \\u201cto lament,\\u201d it is a weak verb (<span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>); the accent is on the ultima. as in <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05e8\\u05d5</span> \\u201cAnd shall depart\\u201d (Exod. viii. 1).<sup>25</sup><i class=\\"footnote\\">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05d5\\u05b9</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> should have the accent on the first syllable; <span dir=\\"rtl\\">\\u05d0\\u05b8\\u05e0\\u05bd\\ufb35</span> is therefore an exception to the rule.</i> <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7\\u05d9\\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class=\\"footnote\\">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05ea\\u05d4</span> <i>And she shall be desolate.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05d9\\u05d5\\u05df \\u05e9\\u05e0\\u05d9\\u05dd</span> \\u201ccleanness of teeth\\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion."]], [["<i>Seven.</i> That is, \\u201cmany;\\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class=\\"footnote\\">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle."], ["<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \\u201cdesire;\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d1\\u05d0</span> \\u201che desires\\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class=\\"footnote\\">According to R. Moses Hakkohen, \\u201cthe branch of the Lord\\u201d <span dir=\\"rtl\\">\\u2550</span> \\u201cthe branch, which grows by the will of the Lord.\\u201d</i> \\u201cGod will send his blessing upon the plants and fruits.\\u201d"], ["<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class=\\"footnote\\">The words referred to are <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05d1 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd \\u05de\\u05db\\u05ea\\u05d1 \\u05dc\\u05d0 \\u05d9\\u05de\\u05d7\\u05e7</span>, \\u201cWhat is written by God is a writing which can never be erased.\\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05dd</span> <i>For</i> or <i>when</i>.\\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d7</span> <i>Shall have purged;</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d7\\u05d5</span> \\u201cthey shall wash\\u201d (Ez. 1. 38). <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> <i>Removing;</i><sup>4</sup><i class=\\"footnote\\">A.V., \\u201cBurning.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8\\u05ea</span> \\u201cAnd thou shalt put away\\u201d (Deut. xxi. 21)."]], [["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Now.</i> <span dir=\\"rtl\\">\\u05e0\\u05d0</span> is always identical in meaning with <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> \\u201cnow.\\u201d<sup>1</sup><i class=\\"footnote\\">The identity of <span dir=\\"rtl\\">\\u05e0\\u05d0</span> and <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \\u201cI pray thee\\u201d; compare Talmud Babli, Berachoth, p. 9, <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u05e0\\u05d0 \\u05d0\\u05dc\\u05d0 \\u05dc\\u05f3 \\u05d1\\u05e7\\u05e9\\u05d4</span>, \\u201cthe word <span dir=\\"rtl\\">\\u05e0\\u05d0</span> means always \\u2018I pray thee,\\u2019\\u201d and Rashi on Gen. xix. 18.</i> <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05d3\\u05d9\\u05d3\\u05d9</span> <i>Concerning</i><sup>2</sup><i class=\\"footnote\\">A.V., \\u201cTo.\\u201d</i> <i>my well-beloved;</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05d9 \\u05dc\\u05d9</span> \\u201cSay of me\\u201d (Gen. xx. 13). <span dir=\\"rtl\\">\\u05dc\\u05db\\u05e8\\u05de\\u05d5</span> Touching his vineyard. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d3\\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05d3\\u05d9 .(\\u05d9\\u05d3\\u05d3)</span> <i>My beloved.</i> Root bi-literal <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e8\\u05df \\u05d1\\u05df \\u05e9\\u05de\\u05df <sup>3</sup><i class=\\"footnote\\">I. E. calls the verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> \\u201cbiliteral,\\u201d since the <span dir=\\"rtl\\">\\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e0\\u05f2\\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\\u05d3\\u05d5\\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e8\\u05df</span> \\u201cOn a hill.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05de\\u05df</span> \\u201cFruitful;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05b8\\u05c1\\u05de\\u05b5\\u05df</span> \\u201cfat\\u201d (xxx. 23), <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05c1\\u05d3 \\u05d4\\u05b7\\u05e9\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05df</span> \\u201cfat oil\\u201d (Num. xi. 8);<sup>4</sup><i class=\\"footnote\\">According to this opinion <span dir=\\"rtl\\">\\u05e9\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05df</span> here and in Num. xi. 8 has the same meaning as <span dir=\\"rtl\\">\\u05e9\\u05b8\\u05c1\\u05de\\u05bd\\u05b5\\u05df</span> xxx. 23, \\u201cfat,\\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d6\\u05e7\\u05d4\\u05d5</span> According to some: \\u201che sealed it;\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7\\u05ea\\u05d0</span> \\u201cRing\\u201d (iii. 21) for the Hebrew <span dir=\\"rtl\\"><sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7</span> would thus be a denominative of <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7\\u05d0</span> \\u201cring:\\u201d \\u201cto seal with the ring.\\u201d</i>;\\u05d8\\u05d1\\u05e2\\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \\u201cfence\\u201d or \\u201chedge\\u201d (\\u201cto fence\\u201d). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e7\\u05dc\\u05d4\\u05d5</span>, Piel; \\u201che removed the stones thereof;\\u201d the Kal, (<span dir=\\"rtl\\">\\u05e1\\u05e7\\u05dc</span>) has the meaning, \\u201cto heap up stones;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span> \\u201cAnd he shall root thee out\\u201d (Ps. lii. 7).<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05b5\\u05c1\\u05e8\\u05b6\\u05e9\\u05b0\\u05c1\\u05da\\u05b8</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b6\\u05e9\\u05c1</span> \\u201croot\\u201d; the Hiphil of the same verb signifies \\u201cto take root.\\u201d Similarly <span dir=\\"rtl\\">\\u05d3\\u05b6\\u05e9\\u05b6\\u05c1\\u05df</span> \\u201cashes,\\u201d Pi\\u00ebl: \\u201cto take away the ashes.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05e2\\u05d4\\u05d5 \\u05de\\u05d8\\u05e2 \\u05e9\\u05e8\\u05e7 \\u2550 \\u05d5\\u05d9\\u05d8\\u05e2\\u05d4\\u05d5 \\u05e9\\u05e8\\u05e7</span> \\u201cAnd he planted it, the planting of a choicest vine.\\u201d<sup>7</sup><i class=\\"footnote\\">That is, \\u201che planted it as carefully as the choicest vine is planted.\\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \\u201cAnd planted it with the choicest vine.\\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class=\\"footnote\\">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d5\\u05e9\\u05d9\\u05dd</span> <i>Thorns;</i><sup>9</sup><i class=\\"footnote\\">A.V., \\u201cWild grapes.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05d4</span> \\u201cthorn\\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \\u201crighteous men.\\u201d"], ["<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class=\\"footnote\\">And ye men of Judah\\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>."], ["<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05d9\\u05b8\\u05d3\\ufb35\\u05e2\\u05b7 \\u2550 \\u05de\\u05d4 \\u05e8\\u05d5\\u05e2 \\u2550 \\u05de\\u05d3\\u05d5\\u05e2</span> : What is known. Compare <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05e8\\u05d0\\u05d9\\u05ea</span> \\u201cWhat sawest thou\\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05e8\\u05d0\\u05d9\\u05ea</span> in the meaning \\u201cWhy\\u201d in Rabbinical Literature.</i> like <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05d6\\u05d4 \\u2550) \\u05de\\u05d6\\u05d4</span> \\u201cWhat is this\\u201d (Exod. iv. 2). <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05dc\\u05db\\u05dd\\u2550) \\u05de\\u05dc\\u05db\\u05dd</span> \\u201cWhat is it unto you\\u201d (Is. iii. 15)."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d1\\u05d7\\u05d5</span> <i>The hedge thereof.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cthorns\\u201d (Num. xxxiii. 55). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> <i>For pasture.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8</span> \\u201cAnd he feedeth\\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed."], ["<span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d4</span> <i>Waste.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05ea</span> \\u201cThe desolate places\\u201d (vii. 19). <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05de\\u05e8</span> <i>It shall be pruned.</i> <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d5\\u05e8\\u05d4</span> \\u201cbranch\\u201d is of the same root; <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8</span> means \\u201cto dress the vineyard by cutting off the branches.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d3\\u05e8</span> <i>It shall be digged.</i> <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05e8</span> \\u201cto dig,\\u201d \\u201cto prepare the vineyard by digging\\u201d (comp. vii. 25). <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8 \\u05d5\\u05e9\\u05d9\\u05ea</span> \\u201cTwo kinds of thorns.\\u201d The application of this figure is \\u201cThe wicked will increase.\\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \\u201cHer prophets also find no vision from the Lord\\u201d (Lam. ii. 9).<sup>12</sup><i class=\\"footnote\\">Compare \\u201cLet my doctrine drop like rain, let my word distil as the dew,\\u201d etc. (Deut. xxxii. 2).</i>"], ["The prophet now explains who is meant by \\u201cthe vineyard.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e4\\u05d7</span> <i>Disease.</i><sup>13</sup><i class=\\"footnote\\">A.V., \\u201cOppression.\\u201d About the interchange between <span dir=\\"rtl\\">\\u05e9</span> and <span dir=\\"rtl\\">\\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05d7\\u05ea</span> \\u201cscab\\u201d (Lev. xiii. 6)."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span dir=\\"rtl\\">(\\u05d0\\u05d5\\u05d9 \\u2550)</span> \\u201cwoe.\\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u2550 \\u05d0\\u05e4\\u05e1</span> \\u201cNot.\\u201d <i>Till there be no place.</i> Till they have taken away every place. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e9\\u05d1\\u05ea\\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span dir=\\"rtl\\"><sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1</span>, \\u201cTo sit.\\u201d</i>;\\u05e4\\u05f4\\u05d9</span> comp. <span dir=\\"rtl\\"><sup>15</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3</span> \\u201cto go down.\\u201d</i> \\u05d5\\u05d4\\u05d5\\u05e8\\u05d3</span> \\u201cand it was taken down\\u201d (Num. x. 17)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05b8\\u05d9 \\u05d1\\u05d0\\u05d6\\u05e0\\u05b5\\u05d9 \\u05f2 \\u2550 \\u05d1\\u05d0\\u05d6\\u05e0\\u05d9 \\u05f2</span> \\u201cTo mine ears, the ears of the Lord,\\u201d has come the report of the injustice which you have committed; comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05db\\u05dd \\u05f2</span> \\u201cYour prophet, the prophet of the Lord\\u201d (Num. xii. 6); or, referring <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> to the prophet, supply <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201csaid,\\u201d or <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc</span> \\u201ccame the voice of.\\u201d<sup>16</sup><i class=\\"footnote\\">The question is, to whom does the personal pronoun in <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \\u201chath come\\u201d a noun in stat. constr., which governs the genitive \\u201cof the Lord of hosts\\u201d; in the second we must add, \\u201csaid,\\u201d or \\u201ccame the voice of.\\u201d The <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span dir=\\"rtl\\">\\u05d0\\u05c7\\u05d6\\u05b0\\u05e0\\u05b5\\u05d9</span> \\u201cthe ears of\\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>"], ["<i>Ten.</i> A round number, meaning \\u201cmany.\\u201d <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3\\u05d9 \\u05db\\u05e8\\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAcres.\\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span dir=\\"rtl\\">\\u05e0\\u05e6\\u05de\\u05d3\\u05d9\\u05dd</span>), combined into one. <span dir=\\"rtl\\">\\u05d1\\u05ea</span> <i>Bath</i>. A measure. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e8</span> <i>Homer;</i> the same as \\u201cten pairs of vineyards.\\u201d<sup>18</sup><i class=\\"footnote\\">\\u201cHomer,\\u201d though signifying a certain measure, is in this place like \\u201cten pairs,\\u201d etc., not to be taken strictly, but in the meaning of \\u201ca great quantity.\\u201d The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05d5\\u05de\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05e2\\u05e9\\u05e8\\u05ea \\u05db\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cthe Homer has ten Kur.\\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \\u201cBath and Epha are equal,\\u201d show that the purpose of I. E.\\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\\u2014Homer, Bath\\u2014Epha. We read, therefore, <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3\\u05d9 \\u05db\\u05e8\\u05dd</span> instead of <span dir=\\"rtl\\">.\\u05db\\u05d5\\u05e8\\u05d9\\u05dd</span></i> Bath and Epha are likewise equal."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05d9\\u05de\\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span dir=\\"rtl\\">\\u05d1</span>; comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d5\\u05e0\\u05d9 \\u05d1\\u05d0\\u05d4\\u05dc\\u05d9\\u05dd</span> \\u201cthat dwell in tents\\u201d (Judg. viii. 11); the same is the case with the following <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d7\\u05e8\\u05d9 \\u05d1\\u05e0\\u05e9\\u05e3</span>, \\u201cthat continue until night.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e9\\u05b6\\u05c1\\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \\u201cdawn.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05dc\\u05d9\\u05e7\\u05dd</span> Causative. \\u201cHe will cause them to pursue;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05e7\\u05ea</span> \\u201cThou hast pursued\\u201d (Gen. xxxi. 36); others compare it with <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05d3\\u05dc\\u05e7</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d1\\u05e2\\u05d9\\u05e8</span>, \\u201che that kindled\\u201d (Exod. xxii. 5).<sup>20</sup><i class=\\"footnote\\">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \\u201cwine\\u201d or \\u201cstrong drink.\\u201d According to the second explanation <span dir=\\"rtl\\">\\u05f2\\u05df \\u05d9\\u05d3\\u05dc\\u05d9\\u05e7\\u05dd</span> is to be translated \\u201ctill wine inflame them.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class=\\"footnote\\">This remark is quite superfluous, but very probably the comments on <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> and <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> elicited also\\u2014for the sake of completeness\\u2014a word for <span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e8</span>.</i> <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> is, according to this explanation, the same as <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc \\u05e2\\u05e9\\u05d5\\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc \\u05e6\\u05e9\\u05d5\\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> is of the same root as <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dc</span>, \\u201chollow.\\u201d <i>And they regard not the work of the Lord</i>. Many explain, \\u201cThey regard,\\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \\u201cWhosoever is deceived thereby is not wise\\u201d (Prov. xx. 1); but my opinion is, that by \\u201cthe work of the Lord\\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dd \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u2550 \\u05d5\\u05db\\u05d1\\u05d5\\u05d3\\u05d5</span> \\u201cAnd the people of his glory,\\u201d according to the rule of ellipsis; in the same way <span dir=\\"rtl\\">\\u05de\\u05d7\\u05f3 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0 \\u2550 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0</span> \\u201cMen dried up with thirst.\\u201d<sup>23</sup><i class=\\"footnote\\">It is not clear why Ibn Ezra assumes the ellipsis of <span dir=\\"rtl\\">\\u05e2\\u05d7\\u05d4 ,\\u05de\\u05ea\\u05d9</span> being an adjective agreeing with <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span>; even if it were a noun, \\u201cthirst,\\u201d and an ellipsis is to be assumed, that of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span dir=\\"rtl\\">\\u05de\\u05b5\\u05ea\\u05b5\\u05d9 \\u05e8\\u05e2\\u05d1</span> \\u201cdying of hunger,\\u201d instead of <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1 \\u05de\\u05b0\\u05ea\\u05b5\\u05d9</span> \\u201cmen of hunger\\u201d (that is, \\u201chungry men\\u201d), and constructed accordingly the following phrase <span dir=\\"rtl\\">\\u05de\\u05b5\\u05ea\\u05b5\\u05d9 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0</span> \\u2018dying of thirst.\\u2019</i> <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d4</span> is nearly the same as <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d0</span> \\u201cthirsty;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d7\\u05e6\\u05d7\\u05d5\\u05ea</span> \\u201cin drought\\u201d (lviii. 11); <span dir=\\"rtl\\">\\u05e6\\u05d7</span> (xviii. 4), \\u201cthe pure and dry air.\\u201d<sup>24</sup><i class=\\"footnote\\">The words of the Hebrew text, <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5 \\u05d4\\u05d0\\u05d5\\u05e8 \\u05d4\\u05d6\\u05da \\u05d5\\u05d4\\u05e6\\u05d7</span>, are corrupt. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5</span> demands a biblical quotation containing some word of the root <span dir=\\"rtl\\">\\u05e6\\u05d7</span>, and this is not given. Very probably the original had <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d5\\u05d9\\u05e8 \\u05d4\\u05d6\\u05da \\u05d5\\u05d4\\u05e6\\u05d7 \\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5 \\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05e2\\u05dc\\u05d9 \\u05d0\\u05d6\\u05e8</span>. The translation of the passage is based on this emendation.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cHerself.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is the breath that comes out of the mouth; comp. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d5</span> \\u201chis breath\\u201d (Job xli. 21). <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05e8\\u05d4</span> <i>And opened;</i> comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05e8\\u05d5</span> \\u201cthey opened\\u201d (Job xxix. 23). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05dc\\u05d9 \\u05d7\\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e7</span> \\u201cstatute,\\u201d \\u201crule.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05d6 \\u05d1\\u05d4</span> \\u201cAnd all that rejoice in it.\\u201d or, \\u201cand rejoicing will be\\u2014to others\\u2014at his fall.\\u201d According to R. Jonah, the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05d6 \\u05d1\\u05d4</span> \\u201cAnd rejoicing,\\u201d or \\u201claughing will be in it,\\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death."], ["<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled."], ["<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e4\\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span>) shown to them."], ["<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d1\\u05e8\\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cAfter their manner.\\u201d</i> Comp. the Chaldee <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto lead,\\u201d \\u201cto drive;\\u201d and <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05ea</span> \\u201cfloats\\u201d (1 Kings v. 25). <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class=\\"footnote\\">A.V., \\u201cThe fat ones.\\u201d</i> that have marrow (<span dir=\\"rtl\\">\\u05de\\u05d5\\u05d7</span>) in their bones; comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05d5\\u05d7\\u05d9\\u05dd</span> \\u201cthings full of marrow\\u201d (xxv. 6). <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> <i>And the waste places of;</i> comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05df</span> \\u201cdestruction.\\u201d It is the construct state; supply <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe land;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05db\\u05d5\\u05e8\\u05ea</span> \\u201cAnd drunken of <small>SORROW</small>.\\u201d (li. 21). <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d0 \\u05d7\\u05f3 \\u05dc\\u05f3 \\u2550 \\u05d7\\u05de\\u05e8 \\u05dc\\u05d7\\u05dd</span> \\u201cAn ass\\u2019s <small>LOAD</small> of bread\\u201d (1 Sam. xvi. 20). <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d9\\u05dd</span> <i>Strangers,</i> that will then dwell there. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> (Adjective,<sup>28*</sup><i class=\\"footnote\\">Comp. c. iii. note 5.</i> \\u201cstrong lambs\\u201d) is the objective case; <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d9\\u05dd</span> \\u201cstrangers,\\u201d the subject.<sup>29</sup><i class=\\"footnote\\">The translation of the passage according to this explanation would be, \\u201cAnd in the waste places of the land will strangers eat the fat lambs.\\u201d This is against the accents which join <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> rather with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> than with <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05db\\u05dc\\u05d5</span>.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05db\\u05d9 \\u05d4\\u05e2\\u05d5\\u05df</span> \\u201cThat fasten iniquity.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e2\\u05d1\\u05d5\\u05ea \\u05d4\\u05e2\\u05d2\\u05dc\\u05d7 \\u05d7\\u05d8\\u05d0\\u05d4</span> supply <span dir=\\"rtl\\">\\u05d4\\u05dd \\u05de\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cAnd draw sin as if it were with a cart rope.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d0\\u05d4</span> is here a noun; it is the same as <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0\\u05ea</span> \\u201csin\\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \\u201ca woman that committeth many sins.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05de\\u05d4\\u05e8</span> Either transitive, \\u201clet him bring hastily;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d5</span> (Esth. v. 5), \\u201cfetch hastily;\\u201d or intransitive, \\u201clet him make speed;\\u201d and only <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d9\\u05e9\\u05d4</span> transitive, \\u201clet him accelerate.\\u201d As to two verbs in the future following each other without conjunction, comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d1\\u05d5 \\u05ea\\u05d3\\u05d1\\u05e8\\u05d5</span> \\u201cTalk no more\\u201d (1 Sam. ii. 3).\\u2014\\u201cLet these prophecies be fulfilled, that we may see whether they are true.\\u201d"], ["<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason."], ["<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise."], ["<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e1\\u05d5\\u05da \\u2550 \\u05dc\\u05de\\u05e1\\u05d5\\u05da</span> \\u201cTo pour out,\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cTo mingle.\\u201d</i> though these words have different roots, <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> and <span dir=\\"rtl\\">\\u05de\\u05e1\\u05da</span>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cshe poured\\u201d (Prov. ix. 2)."], ["<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class=\\"footnote\\">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d1\\u05d5</span> \\u201cIts rear\\u201d (Jos. viii. 13). <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05d3\\u05e7\\u05ea \\u05e6\\u05d3\\u05d9\\u05e7\\u05d9\\u05dd \\u05d9\\u05e1\\u05d9\\u05e8\\u05d5 \\u05de\\u05de\\u05e0\\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea \\u05e6\\u05e2\\u05d3\\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class=\\"footnote\\">Comp. ii. 11.</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e9</span> <i>Stubble</i>. Objective case. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05df \\u05d0\\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cThe fire.\\u201d</i> Subject. <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d1\\u05d4 \\u2550 \\u05dc\\u05d4\\u05d1\\u05d4</span> \\u201cthrough the flame;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea \\u2550 \\u05e9\\u05e9\\u05ea</span> \\u201cin six\\u201d (Exod. xx. 11); <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u201cin the house\\u201d (2 Kings xviii. 15); for <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e4\\u05d4</span>, the predicate to <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span>, is an intransitive verb.<sup>34</sup><i class=\\"footnote\\">The passage is therefore to be translated \\u201cAnd chaff is consumed by the flame.\\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d1\\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cAs dust.\\u201d In our text <span dir=\\"rtl\\">\\u05db\\u05b8\\u05bc\\u05d0\\u05b8\\u05d1\\u05b8\\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b7\\u05d0\\u05b2\\u05d1\\u05b7\\u05e7</span>.</i> It is the construct state; supply <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe earth,\\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children."], ["<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05d7\\u05d4</span> <i>Cast away;</i><sup>36</sup><i class=\\"footnote\\">A. V., \\u201cTorn.\\u201d</i> the <span dir=\\"rtl\\">\\u05db</span> is radical; comp. <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05d7\\u05d4</span> \\u201cthrown down\\u201d<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cCut down.\\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05bc\\u05b7\\u05e1\\u05bc\\ufb35\\u05d7\\u05b8\\u05d4</span> is an adjective, <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b0\\u05e1\\ufb35\\u05d7\\u05b8\\u05d4</span> is participle passive Kal.</i>"], ["<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \\u201cAnd will hiss,\\u201d etc. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05de\\u05df \\u05e7\\u05dc \\u2550 \\u05e7\\u05dc</span> \\u201cSwiftly;\\u201d or it is an adjective, attribute to the subject contained in the verb <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0</span> \\u201che, a swift one, will come,\\u201d and this latter explanation is the right one."], ["<span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05dd</span> <i>He will slumber</i>; <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05dd</span> signifies a sleep of a less profound kind than <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05df</span>. He will not slumber, much less will he sleep. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05e7</span> <i>It is broken</i>. Niphal."], ["<span dir=\\"rtl\\">\\u05db\\u05e6\\u05e8</span> <i>Like flint</i>; comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cflint\\u201d<sup>39</sup><i class=\\"footnote\\">A. V., \\u201cSharp.\\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class=\\"footnote\\">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span dir=\\"rtl\\">\\u05e6\\u05e8</span> and <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201cflint\\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05dc\\u05d2\\u05dc\\u05d9\\u05d5</span> \\u201cThe wheels of his chariots;\\u201d they<sup>41</sup><i class=\\"footnote\\">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \\u201cof his chariots\\u201d as easily supplied by the reader.</i> are known. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05d4 \\u2550 \\u05db\\u05e1\\u05d5\\u05e4\\u05d4 \\u05db\\u05de\\u05d5\\u05e5</span>. \\u201cAs the chaff of the storm.\\u201d<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cLike a whirlwind.\\u201d</i> They will come as quickly as the chaff driven by the storm."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d4\\u05d5\\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span dir=\\"rtl\\"><sup>43</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05b9\\u05dc</span>. See Zahoth, on the Kal.</i>,\\u05d9\\u05b4\\u05e4\\u05b0\\u05e2\\u05b7\\u05dc</span> the second radical of the verb <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d9\\u05d8 .\\u05d9\\u05b4\\u05e4\\u05b0\\u05e6\\u05d5\\u05b9\\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class=\\"footnote\\">A, V., \\u201cAnd shall carry it away safe.\\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it."], ["<span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \\u201cdarkness of water\\u201d<sup>45</sup><i class=\\"footnote\\">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class=\\"footnote\\">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\\u2014that is to say, will reach the inhabitants of the land, the Israelites\\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05d8</span> According to some it is Niphal, \\u201cAnd it is looked;\\u201d but I think it is Piel, \\u201cAnd he looks,\\u201d and its subject is \\u201cIsrael,\\u201d the same to whom reference is made in the word <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span>, as I have already stated. <span dir=\\"rtl\\">\\u05e6\\u05e8 \\u05d5\\u05d0\\u05d5\\u05e8</span> According to some, \\u201cSun and moon;\\u201d according to others, \\u201cMoon and sun,\\u201d because the moon is small (<span dir=\\"rtl\\">\\u05e6\\u05b7\\u05e8</span>) if compared with the sun; R. Adonim thinks that <span dir=\\"rtl\\">\\u05d4</span> is omitted, <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05e8\\u2550\\u05e6\\u05e8</span> \\u201clight\\u201d; for the letters <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span dir=\\"rtl\\">\\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span dir=\\"rtl\\">\\u05d0</span>. I take <span dir=\\"rtl\\">\\u05e6\\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \\u201cdistress,\\u201d or\\u2014being an adjective\\u2014\\u201cdistressed.\\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d9\\u05e4\\u05d9\\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class=\\"footnote\\">A. V., \\u201cIn the heavens thereof.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05e3</span> (Hos. x. 2) \\u201cHe will destroy;\\u201d similar to it is <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05ea\\u05d5</span> \\u201cAnd break its neck\\u201d (Exod. xiii. 13)."]], [["<i>In the year that King Uzziah died</i>. Our sages said that \\u201cdied\\u201d is here used for \\u201cbecame a leper;\\u201d<sup>1</sup><i class=\\"footnote\\">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \\u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class=\\"footnote\\">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class=\\"footnote\\">At which, as some believe, Isaiah hinted by the words, \\u201cAnd the posts of the door moved.\\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \\u201cAmos prophesied before, Isaiah during the earthquake.\\u201d</i> took place. This may be true; but <span dir=\\"rtl\\">\\u05de\\u05d5\\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \\u201cIn the days<sup>4</sup><i class=\\"footnote\\">\\u201cIn the days\\u201d (i. 1) appears to mean \\u201cin the midst of the reign of,\\u201d since <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05dd</span> sometimes signifies \\u201cyears.\\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05dd</span> \\u201cdays,\\u201d which may of course be applied to a part of a year. Thus the words \\u201cin the days of Uzziah\\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\\u201d (i. 1), since even months might have passed between Isaiah\\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \\u201cthrone\\u201d (<span dir=\\"rtl\\">\\u05db\\u05e1\\u05d0</span>), not, as many thought, to \\u201cthe Lord.\\u201d The \\u201cthrone\\u201d<sup>5</sup><i class=\\"footnote\\">\\u201cThe throne\\u201d <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d0 \\u05d4\\u05db\\u05d1\\u05d5\\u05d3</span> is, according to I. E., the sphere or force (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e2\\u05dc\\u05d9\\u05d5\\u05df</span> \\u201cthe highest world,\\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05ea\\u05d9\\u05db\\u05d5\\u05df</span> \\u201cthe middle world,\\u201d or <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05db\\u05dc</span> \\u201cthe divine temple,\\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e9\\u05e4\\u05dc\\u05d5\\u05ea</span> \\u201cthe lowest world,\\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \\u201cthe throne.\\u201d\\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \\u201cHajoth\\u201d<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d5\\u05ea</span> lit. \\u201cliving beings,\\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery."], ["<i>Seraphim</i>. The prophet calls them \\u201cSeraphim\\u201d\\u2014<i>i.e.</i>, \\u201cburning ones\\u201d\\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cAbove it stood.\\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \\u201cAnd Moses hid his face\\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord."], ["<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0 \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthat which filleth the whole earth,\\u201d that is, \\u201cits inhabitants,\\u201d and compares it with <span dir=\\"rtl\\">\\ufb35\\u05de\\u05b0\\u05dc\\u05d0\\u05c1\\u05c7\\u05d4\\u05bc</span> \\u201cand the fulness thereof\\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class=\\"footnote\\">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dc\\u05d0\\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \\u201cthe glory of the Lord filleth the whole earth,\\u201d is correct; but he fails to prove the identity of this quotation with <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5 \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05de\\u05dc\\u05d0 \\u05db\\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b5\\u05d9\\u05ea\\u05d5\\u05b9 \\u05de\\u05b8\\u05dc\\u05b5\\u05d0 \\u05db\\u05e1\\u05e3 \\u2550 \\u05de\\u05b0\\u05dc\\u05d0\\u05c1 \\u05d1\\u05d9\\u05ea\\u05d5 \\u05db\\u05e1\\u05e3</span> and quotes <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0 \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5</span> as a parallel.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05f3 \\u05d0\\u05ea \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5 \\u05d5\\u05d9\\u05de\\u05dc\\u05d0 \\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cAnd the whole earth will be full of the glory of the Lord.\\u201d (Num. xiv. 21)."], ["<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class=\\"footnote\\">I. E. probably derives <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05ea</span> in this verse from <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05de\\u05bc\\u05c7\\u05d4</span> \\u201ccubit,\\u201d \\u201carm,\\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05de\\u05d5\\u05df \\u05d4\\u05e7\\u05d5\\u05e8\\u05d0 \\u05de\\u05e7\\u05d5\\u05dc \\u2550 \\u05dd\\u05e7\\u05d5\\u05dc \\u05d4\\u05e7\\u05d5\\u05e8\\u05d0</span> \\u201cAt the voice of the multitude that cried.\\u201d The verse begins with the past <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d5\\u05e2\\u05d5</span>, and continues with the future <span dir=\\"rtl\\">\\u05d9\\u05de\\u05dc\\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class=\\"footnote\\">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cAnd I will destroy\\u201d (Hos. iv. 5). Some compare it with <span dir=\\"rtl\\">\\u05d3\\u05c2\\u05de\\u05bc\\u05b4\\u05d9</span> \\u201cBe silent\\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \\u201cAnd he warned me not to go the way of this people\\u201d (viii. 11); therefore he says, \\u201cAnd in the midst of a people of unclean lips I am dwelling.\\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \\u201cMine eyes have seen,\\u201d etc., it is but in a prophetical vision that he saw Him."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05c7\\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span dir=\\"rtl\\">\\u05e2</span>, it is derived from <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e3</span> \\u201cto fly;\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05b7\\u05e3</span> (Jud. iv. 21), where the <span dir=\\"rtl\\">\\u05e2</span> has a pathah, is derived from <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e3</span> \\u201cto be weary.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d4</span> <i>A live coal</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d9\\u05dd</span> \\u201ccoals\\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire."], ["<span dir=\\"rtl\\">\\u05d6\\u05d4</span> <i>This</i>, namely, <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05d0\\u05b5\\u05e9\\u05c1</span> \\u201cthe fire\\u201d; <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05e9\\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class=\\"footnote\\">I. E. does not refer <span dir=\\"rtl\\">\\u05d6\\u05d4</span> to <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05d0\\u05b5\\u05e9\\u05c1</span> \\u201cthe fire,\\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05dc\\u05d4\\u05d8</span> \\u201cflaming fire\\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men."], ["<i>For us</i>. He speaks now to the seraphim; therefore he says, \\u201cfor us\\u201d (plural).<sup>13</sup><i class=\\"footnote\\">\\u201cFor us\\u201d is, according to Ibn Ezra, equal to \\u201cfor myself and you, the Seraphim;\\u201d by this interpretation he avoids referring the plural \\u201cfor us\\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\\u2019s first prophecy.<sup>14</sup><i class=\\"footnote\\">He declares that he was before unfit for bearing the message of the Most Holy.</i>"], ["<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class=\\"footnote\\">R. Moses Hakkohen explains the verse thus: \\u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \\u201cHear ye indeed, but understand not;\\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \\u201cLest they return and be healed.\\u201d The first explanation is the right one."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d8\\u05e8</span> \\u201cTo burn incense\\u201d (1 Sam. iii. 16); and <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05b7\\u05c1\\u05e2</span> likewise, like <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e8\\u05b7\\u05e2</span> \\u201cTo do evil\\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span dir=\\"rtl\\">\\u05e4\\u05df</span> \\u201clest.\\u201d<sup>16</sup><i class=\\"footnote\\">Since the part beginning with \\u201clest\\u201d is the secondary sentence, the preceding must be the principal one; and <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05df ,\\u05d4\\u05e9\\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05b7\\u05c1\\u05e2</span> <i>Shut</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d9\\u05e0\\u05d4</span> \\u201cWill be shut\\u201d (xxxii. 3). In Chaldee, this word <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> has the same meaning.<sup>17</sup><i class=\\"footnote\\">Comp. Lev. xiv. 42, 43, and the Chald\\u00e6an translation.</i> The imperative Hiphil ought to be <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e9\\u05b6\\u05c1\\u05e2</span> like <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e8\\u05b6\\u05e3</span>, but the guttural letter <span dir=\\"rtl\\">\\u05e2</span> causes the alteration; the form <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e9\\u05b7\\u05c1\\u05e2</span> can also be derived from a verb <span dir=\\"rtl\\">(\\u05e9\\u05e2\\u05e2) \\u05e2\\u05f4\\u05e2</span>."], ["<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \\u201cTill the land be desolate.\\u201d"], ["<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d6\\u05d5\\u05d1\\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cForsaking.\\u201d I. E. supplies <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe land.\\u201d</i> Adjective or participle passive Kal."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d3 \\u05d1\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d4 \\u05d5\\u05d4\\u05d9\\u05ea\\u05d4 \\u05dc\\u05d1\\u05e2\\u05e8</span> \\u201cit<sup>18*</sup><i class=\\"footnote\\">The kingdom.</i> shall again be removed\\u201d<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cShall return and shall be eaten.\\u201d</i>: comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8\\u05ea</span> \\u201cAnd thou shalt put away\\u201d (Deuter. xxi. 21); others compare <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> with <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05e8\\u05d5</span> \\u201cYou shall kindle\\u201d (Exod. xxxv. 3)\\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \\u201cthe tenth part will be left in the land.\\u201d Grammatically, <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> is an adjective, \\u201cthe tenth;\\u201d but different from <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05ea</span> \\u201cthe tenth part;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> (xix. 24) \\u201cthe third.\\u201d It is, therefore, clear that <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> refers to the number of kings.<sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> being an adjective, and the feminine noun <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span> being supplied, the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d3 \\u05d1\\u05d4 \\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f4</span> is explained by I. E., \\u201cBut yet in it shall be a tenth reign, and then it shall again,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d1\\u05e9\\u05dc\\u05db\\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWhen they cast their leaves.\\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class=\\"footnote\\">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \\u201coak and terebinth\\u201d of this verse.</i> Those that take <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05ea \\u2550 \\u05e9\\u05dc\\u05db\\u05ea</span> are wrong, as well as those that derive it from <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d9\\u05da</span> \\u201che cast;\\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05dc\\u05db\\u05ea</span> is a form derived from the Piel; but <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d9\\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d1\\u05ea \\u05d1\\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \\u201cfor as the days of a tree,\\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at."]], [["<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \\u201cAram is confederate with Ephraim,\\u201d in the next verse.<sup>1</sup><i class=\\"footnote\\">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>"], ["<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span dir=\\"rtl\\">\\u05e2\\u05dd\\u2550\\u05e2\\u05dc</span> <i>With</i>; comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e0\\u05e9\\u05d9\\u05dd \\u05e2\\u05dc \\u05d4\\u05e0\\u05e9\\u05d9\\u05dd</span> \\u201cThe men with the women\\u201d (Exod. xxxv. 22)."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Now</i>.<sup>2</sup><i class=\\"footnote\\">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\\u2019s son, as I shall explain (ver. 14). <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05da</span> <i>Thy son</i>. Those that derive <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05da</span> from <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05e0\\u05d4</span> \\u201cunderstanding\\u201d understand nothing of grammar.<sup>3</sup><i class=\\"footnote\\">\\u201cThine understanding\\u201d would be in Hebrew <span dir=\\"rtl\\">\\u05d1\\u05b4\\u05bc\\u05d9\\u05e0\\u05b8\\u05ea\\u05b0\\u05da\\u05b8</span>.</i> <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05e8\\u05b5\\u05db\\u05b8\\u05d4</span> \\u201cpool\\u201d signifies a gathering of rain water; many derive <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e8\\u05b5\\u05db\\u05b8\\u05d4</span> from <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e8\\u05b8\\u05db\\u05b8\\u05d4</span> \\u201cblessing,\\u201d its water coming from a blessed place, from heaven."], ["<span dir=\\"rtl\\">\\u05d7\\u05b4\\u05e9\\u05bc\\u05b8\\u05c1\\u05de\\u05b5\\u05a8\\u05e8</span> Accent on the last syllable. This word is to be compared with <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cdregs,\\u201d \\u201clees\\u201d (xxv. 6.), <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05d5 \\u05d5\\u05e9\\u05e7\\u05dd \\u05d4\\u05d5\\u05d0 \\u05e2\\u05dc</span> \\u201cHe has settled on his lees\\u201d (Jerem. xlviii. 11), and explained, \\u201cRemain on thy lees\\u201d (that is \\u201cremain quiet\\u201d), for <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e9\\u05bc\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05e8</span> \\u201cTake heed\\u201d has the accent on the last syllable but one; and besides, the following \\u201cFear not\\u201d proves the correctness of this explanation.<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e8</span> is parallel to <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05d9\\u05e8\\u05d0</span> as <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> to <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d1\\u05da \\u05d0\\u05dc \\u05d9\\u05e8\\u05da</span>, and all these verbs appear to have a similar meaning, while \\u201cTake heed,\\u201d and \\u201cFear not\\u201d are just the reverse in meaning the one of the other. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e8</span> means therefore, according to I. E., \\u201cremain quiet.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e9\\u05e7\\u05d8</span> Transitive verb \\u201cMake quiet;\\u201d supply <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> \\u201cthyself\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05de\\u05da</span> \\u201cthy people.\\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\\u2014<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d3\\u05d9\\u05dd</span> \\u201cfirebrands\\u201d comp. Zach. iii. 2\\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \\u201cIn the fierce anger\\u201d because it is by their fierce anger that they are like tails of firebrands."], ["<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> <i>Because</i>. <span dir=\\"rtl\\">\\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class=\\"footnote\\">Literally, \\u201cIt will correspond,\\u201d \\u201cIt will be according to.\\u201d From this the meaning \\u201cbecause\\u201d is derived.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05d9\\u05e6\\u05e0\\u05d4</span> Transitive verb, \\u201clet us cause her to be distressed because of us;\\u201d the suffix <span dir=\\"rtl\\">\\u05e0\\u05d4</span> \\u201cher,\\u201d refers to Jerusalem; the following, \\u201cLet us make a breach therein,\\u201d proves the correctness of this interpretation.<sup>6</sup><i class=\\"footnote\\">I. E. seems to derive from this that the suffix <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d1 ,\\u05d2</span> and <span dir=\\"rtl\\">\\u05e0 ,\\u05de</span> and <span dir=\\"rtl\\">\\u05e0</span>, and so on, are put for each other (<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d0 \\u05d1\\u05d9\\u05ea\\u05d0 \\u05d3\\u05d0\\u05dc\\u05f4\\u05d1\\u05dd</span>).</i> <span dir=\\"rtl\\">\\u05d8\\u05d1\\u05d0\\u05dc</span> is by a certain interchange of letters the same as <span dir=\\"rtl\\">\\u05e8\\u05de\\u05dc\\u05d0</span>, and <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05d0\\u05dc</span> therefore the same as <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e8\\u05de\\u05dc\\u05d9\\u05d4\\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \\u201cLet us set a king in the midst of it, the son of Tobel.\\u201d Others say that <span dir=\\"rtl\\">\\u05d8\\u05b8\\u05d1\\u05b0\\u05d0\\u05b7\\u05dc</span> means <span dir=\\"rtl\\">\\u05d8\\u05c2\\u05d1 \\u05d0\\u05b5\\u05dc\\u05b5\\u05d9\\u05e0\\ufb35</span> \\u201cgood for us,\\u201d but <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> can only be taken as equal to <span dir=\\"rtl\\">\\u05dc\\u05d0</span>, and <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05d0\\u05dc</span> would then be <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05dc\\u05d0 \\u2550</span> \\u201cgood for nothing;\\u201d but I conclude that it is the name of some famous prince in Israel or Aram."], ["<span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05dd</span> <i>Shall stand</i>. Supply <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea \\u05d4\\u05e2\\u05e6\\u05d4</span> \\u201cthis counsel;\\u201d for <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e5</span> \\u201che has taken counsel\\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned."], ["<span dir=\\"rtl\\">\\u05db\\u05d9</span> <i>Although</i>, Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05dd \\u05e7\\u05e9\\u05d4 \\u05e2\\u05e8\\u05e3 \\u05d4\\u05d5\\u05d0</span> \\u201cAlthough they be a stiffnecked people.\\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class=\\"footnote\\">A. V. \\u201cWithin.\\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \\u201cso and so many years are still left before such and such an event will take place.\\u201d <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05d3</span> is superfluous as in <span dir=\\"rtl\\">(\\u05d8\\u05e8\\u05dd\\u2550)\\u05d1\\u05d8\\u05e8\\u05dd</span> \\u201cbefore.\\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class=\\"footnote\\">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \\u201cAnd Israel will surely go into exile\\u201d (Amos vii. 11). Comp. \\u201cAnd it was at the end of forty years\\u201d (2 Sam. xv. 7.)<sup>8</sup><i class=\\"footnote\\">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea</span> <i>Shall be broken;</i> comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05ea\\u05d5\\u05ea</span> \\u201cThou hast broken\\u201d (ix. 3); it is Niphal, like <span dir=\\"rtl\\">\\u05d9\\u05b4\\ufb3e\\u05b7\\u05e1</span> (xiii. 7) \\u201cWill be melted.\\u201d <span dir=\\"rtl\\">\\u05de\\u05b5\\u05e2\\u05b8\\u05dd</span> <i>By a people</i>.<sup>9</sup><i class=\\"footnote\\">A. V. \\u201cThat it be not a people.\\u201d</i> Evil shall befall them by means of a people that will come against them. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea</span> can also be Kal of a verb <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05ea ,\\u05e4\\u05f4\\u05e0</span> \\u201cto go down,\\u201d (like <span dir=\\"rtl\\">\\u05d9\\u05b4\\ufb32\\u05b7\\u05e9\\u05c1</span> \\u201che will approach;\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b5\\u05d7\\u05b7\\u05ea</span> \\u201cIt comes down\\u201d) (Prov. xvii. 9); <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05ea</span> \\u201cCause to come down\\u201d (Joel iii. 11), where the <span dir=\\"rtl\\">\\u05e0</span> is not omitted. The meaning of <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea \\u05de\\u05b5\\u05e2\\u05b8\\u05dd</span> is accordingly: \\u201cThey will go down and be no more considered as a nation.\\u201d"], ["<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class=\\"footnote\\">In the preceding verse <span dir=\\"rtl\\">\\u05db\\u05d9</span> was explained to signify \\u201cAlthough;\\u201d this verse is the continuation of it, and <span dir=\\"rtl\\">\\u05d5\\u05db\\u05d9 \\u05e8\\u05d0\\u05e9\\u2550\\u05d5\\u05e8\\u05d0\\u05e9</span> \\u201cAnd although the head,\\u201d etc.</i> <i>If you will not believe</i>. Supply \\u201cspeak,\\u201d or \\u201cask for a sign\\u201d; wherefore immediately succeeds, \\u201cAnd the Lord, etc., Ask thee a sign.\\u201d But it appears that when the prophet said, \\u201cIf ye will not believe,\\u201d etc., Ahaz did not answer. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d0 \\u05ea\\u05d0\\u05de\\u05e0\\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class=\\"footnote\\">You do not believe, because your own words are not trustworthy. A. V., \\u201cSurely ye shall not be established.\\u201d</i>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e0\\u05d5 \\u05d3\\u05d1\\u05e8\\u05d9\\u05db\\u05dd</span> \\u201cSo shall your words be verified\\u201d (Gen. xlii. 20)."], ["<i>Unto Ahaz</i>. Through Isaiah; comp. \\u201cAnd the Lord spake unto Manasseh and unto his people\\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class=\\"footnote\\">The inference is drawn from the words \\u201cunto his people,\\u201d since it is evident that God spoke to the whole people only through the prophets.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e2\\u05de\\u05e7 \\u05e9\\u05d0\\u05dc\\u05d4</span>. Two consecutive imperatives without the conjunctive <span dir=\\"rtl\\">\\u05d5</span>; comp. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d0\\u05d7\\u05d3\\u05d9 \\u05d4\\u05d9\\u05de\\u05d9\\u05e0\\u05d9</span> \\u201cGo thee one way, go on the right hand\\u201d (Ez. xxi. 16). <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05d0\\u05b8\\u05dc\\u05b8\\u05d4</span> Imperative, like <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05de\\u05b8\\u05e2\\u05b8\\u05d4</span> \\u201chear\\u201d (Dan. ix. 19). \\u201cAsk, and touch the depth with the question, or ask on high above.\\u201d Many take both <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05de\\u05e7</span> and <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d1\\u05d4</span> as infinitives.<sup>13</sup><i class=\\"footnote\\">As infinitives they must be connected with <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05ea</span> \\u201ca sign,\\u201d and <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05d0\\u05b8\\u05dc\\u05b8\\u05d4</span> must then have the same meaning as <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05d0\\u05c2\\u05dc\\u05b8\\u05d4</span> \\u201cgrave.\\u201d\\u2014\\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\\u201d</i>"], ["<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him."], ["<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class=\\"footnote\\">\\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\\u201d</i>"], ["<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \\u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class=\\"footnote\\">The following is added to show that \\u201cThe land shall be forsaken,\\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \\u201cof whose two kings,\\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \\u201cthe kingdom;\\u201d but if so, what meaning would be in the child\\u2019s \\u201cknowing good and evil\\u201d and in Maher Shalal calling \\u201cfather and mother\\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \\u201cAnd I went unto the prophetess,\\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \\u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\\u201d Comp. \\u201cThe children which the Lord hath graciously given to thy servant\\u201d (Gen. xxxiii. 5).<sup>16</sup><i class=\\"footnote\\">This quotation is to prove that the words, \\u201cthe children which the Lord has given me\\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \\u201cchildren\\u201d as equivalent to pupils\\u201d must produce us some analogy from Scripture.<sup>17</sup><i class=\\"footnote\\">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \\u201cMy son,\\u201d but Ibn Ezra speaks of the whole phrase, \\u201cchildren whom the Lord hath given me,\\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class=\\"footnote\\">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class=\\"footnote\\">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span>, a female child <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8\\u05d4</span> or <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span>\\u2014the feminine of <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05dc\\u05b6\\u05dd</span>\\u2014whether she be a virgin or not; for <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span> signifies a person of a certain age, like the masculine <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dd</span>; and in <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05d2\\u05d1\\u05e8 \\u05d1\\u05e2\\u05dc\\u05de\\u05d4</span> \\u201cthe way of a man with a young woman\\u201d<sup>20</sup><i class=\\"footnote\\">A. V. \\u201cthe way of a man with a maid.\\u201d</i> (Prov. xxx. 19) <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \\u201cwhich I know not\\u201d (ibid. 18). <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> <i>And shall call</i>. Subject is, <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05de\\u05d4</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d8\\u05d0\\u05ea</span> \\u201cAnd it sinneth\\u201d (Ex. v. 16).<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05d4 ,\\u05d5\\u05d7\\u05d8\\u05d0\\u05d4\\u2550\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea ,\\u05d5\\u05d4\\u05d8\\u05d0\\u05ea</span>, third person sing. fem. past of Kal.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e2</span> <i>The bad</i>.<sup>22</sup><i class=\\"footnote\\">A.V., \\u201cthe evil.\\u201d</i> The bad food; as <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201cthe good\\u201d means \\u201cthe good food.\\u201d"], ["<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \\u201cFrom twenty years old,\\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class=\\"footnote\\">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class=\\"footnote\\">\\u201cNecessary\\u201d is expected after I. E.\\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant."], ["<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah."], ["<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him."], ["<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e0\\u05b8\\u05d7\\u05bd\\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05b8\\u05bd\\u05de\\ufb35</span> (Gen. xl. 15), <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c2\\u05b8\\u05de\\u05bd\\ufb35</span> (Num. vi. 27). <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05ea</span> <i>Desolate places</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d4</span> \\u201cdesolate\\u201d (v. 6). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05e7\\u05d9\\u05e7\\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e6\\u05d5\\u05e5</span> (lv. 13) \\u201cthorn.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>Bushes</i>. Hap. leg.\\u2014They will be so many that they will encamp even in uninhabited and desolate places."], ["<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> in the meaning of \\u201cgreat;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d9\\u05d4</span> (Jer. xlvi. 21) \\u201cher great ones.\\u201d<sup>25</sup><i class=\\"footnote\\">This is the explanation of Rashi; the Targum has here for <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> the word <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05e4\\u05d0</span> \\u201csharp,\\u201d but in Jerem. <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05e8\\u05d1\\u05d4\\u05d0</span>, \\u201cher great ones.\\u201d</i> I think that <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> is a noun like <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span> \\u201cthe eating\\u201d (1 Kings xix. 8), derived from <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> \\u201chire,\\u201d which the owner of the razor receives; for this instrument, \\u201cthe hired razor,\\u201d is very sharp; it is his profession.<sup>26</sup><i class=\\"footnote\\">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d9 \\u05e6\\u05d0\\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d0\\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d5\\u05ea</span> \\u201clambs.\\u201d</i> Elliptical expression for <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d9 \\u05e9\\u05d9\\u05d5\\u05ea \\u05e6\\u05d0\\u05df</span> \\u201cAnd two lambs of the flock.\\u201d <i>A man</i>. Every one that will be in Jerusalem."], ["<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \\u201cHe will eat butter and honey.\\u201d"], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4\\u2550\\u05d9\\u05d4\\u05d9\\u05d4</span> \\u201cWas\\u201d; comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05e8</span> (Exod. xv. 1) \\u201csang,\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d5</span> \\u201cThey made\\u201d (Ps. cvi. 19). <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8 \\u05d5\\u05e9\\u05d9\\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year."], ["<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets."], ["<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \\u201cHe bindeth his foal to the vine\\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty."]], [["<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span>. According to some related to <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4</span> \\u201cscroll;\\u201d the <span dir=\\"rtl\\">\\u05d9</span> of <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span> compensates for the omission of the Dagesh in <span dir=\\"rtl\\">\\u05dc</span>; comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cThey are poor\\u201d (Prov. xxvi. 7).<sup>1</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05dc ,\\ufb32\\u05b4\\ufb3c\\u05b8\\u05d9\\ufb4b\\u05df</span> with a Dagesh, like <span dir=\\"rtl\\">\\ufb20\\u05b4\\ufb35\\u05b8\\u05e8\\ufb4b\\u05df ,\\u05d6\\u05b4\\ufb3b\\u05b8\\u05e8\\ufb4b\\u05df</span> etc., of the root <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d4</span>, the <span dir=\\"rtl\\">\\u05d4</span> being changed into <span dir=\\"rtl\\">\\u05d9</span> as in the participle passive Kal <span dir=\\"rtl\\">\\ufb32\\u05b8\\u05dc\\ufb35\\u05d9</span>; according to I. E. it is derived from <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05dc</span>, like <span dir=\\"rtl\\">\\u05e8\\u05dc\\u05d9\\u05d5</span> from <span dir=\\"rtl\\">\\u05e8\\u05dc\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class=\\"footnote\\">A. V. \\u201cWith a man\\u2019s pen.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V. \\u201cWith a man\\u2019s pen.\\u201d</i> Comp. Exod. xxxii. 4. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d8 \\u05d0\\u05e0\\u05d5\\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class=\\"footnote\\">According to this explanation we have to imagine the <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05d6</span> as a cylindric pillar, on the top of which the words \\u201cMaher Shalal,\\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class=\\"footnote\\">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span> as the singular to <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05e0\\u05d9\\u05dd</span> (iii. 23) \\u201ca cloth to which the writing was affixed by embroidery.\\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class=\\"footnote\\">The meaning of these four words is: \\u201cQuick is the spoil, swift the prey,\\u201d viz. of Samaria, to pass into the conqueror\\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria."], ["<span dir=\\"rtl\\">.<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e2\\u05d9\\u05d3\\u05d4</span> is future Hiphil of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e2\\u05d9\\u05d3\\u05d4 ;\\u05e2\\u05d5\\u05d3</span> is imperative Hiphil, both with <span dir=\\"rtl\\">\\u05d4</span> parag. and conjunctive <span dir=\\"rtl\\">\\u05d5</span>.</i>\\u05d5\\u05d0\\u05e2\\u05d9\\u05d3\\u05d4</span> According to some the <span dir=\\"rtl\\">\\u05d0</span> is here instead of <span dir=\\"rtl\\">\\u05d4</span>. \\u201cAnd take unto me faithful witnesses.\\u201d According to others the future is used for the past: \\u201cAnd I took unto me faithful witnesses.\\u201d It may, however, be taken literally,<sup>5</sup><i class=\\"footnote\\">As future.</i> \\u201cthat I should take as witnesses for me.\\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class=\\"footnote\\">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \\u201cWhat!\\u201d said they; \\u201chave we not cause to weep, when we find that the very spot of which the law has said, \\u2018The stranger that cometh nigh shall be put to death\\u2019 (Num. xviii. 7), has now become the abode of foxes?\\u201d (Lam. v. 18.) \\u201cAnd for the same reason,\\u201d returned R. Akiba, \\u201cdo I rejoice. It is written: \\u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \\u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\\u2019 etc. (Mic. iii. 12). Zachariah foretold: \\u2018There shall yet old men and women dwell in the streets of Jerusalem,\\u2019 etc. (Zac. viii. 4). As long as Uriah\\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\\u201d Thereupon his companions exclaimed, \\u201cAkiba, thou hast given us true comfort.\\u201d (Talm. Babli Makkoth, 24).</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e7\\u05e8\\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess."], ["<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class=\\"footnote\\">Two years are supposed by I.E. to pass, before the child is able to call, \\u201cMy father,\\u201d \\u201cMy mother.\\u201d</i> before the conquest of Samaria.<sup>8</sup><i class=\\"footnote\\">In the sixth year of the reign of King Hezekiah.</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d0</span>. The subject is the indeterminate pronoun \\u201cone;\\u201d \\u201cone will carry away:\\u201d<sup>9</sup><i class=\\"footnote\\">A. V. \\u201cshall be taken away.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05d3 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cAnd one said to Joseph\\u201d (Gen. xlviii. 1).<sup>10</sup><i class=\\"footnote\\">Comp. ii. 4.</i>"], ["<i>And the Lord spake again</i>. The word \\u201cagain\\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria."], ["<i>The water of the Shiloah</i>.<sup>11</sup><i class=\\"footnote\\">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d4\\u05e9\\u05d9\\u05dc\\u05d7</span>, literally: \\u201cthe canal,\\u201d the water which is conducted by man, or which causes plants (<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05dd</span>) to sprout forth; comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da</span> \\u201cThy plants\\u201d (Song iv. 13).<sup>12</sup><i class=\\"footnote\\">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7</span> \\u201cto send;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05d7</span> \\u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\\u201d; or from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7</span> \\u201cto make fruitful;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05d7</span> \\u201cthe river which waters the valley through which it flows.\\u201d</i>"], ["<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05e7\\u05d9\\u05d5</span> Its rapid parts.<sup>13</sup><i class=\\"footnote\\">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \\u201chis channels.\\u201d</i> \\u2014 comp. Ps. xlii. 2, Song v. 12 \\u2014 or \\u201cbanks,\\u201d according to the context. <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span> \\u201cits banks;\\u201d some supply <span dir=\\"rtl\\">;<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05d3\\u05e8\\u05d5\\u05ea\\u05d9\\u05d5\\u2550\\u05d2\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span>.</i>\\u05e8</span> comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d5\\u05ea \\u2550 \\u05e9\\u05e8\\u05e9\\u05e8\\u05d5\\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05e8\\u05d5\\u05ea</span> it is the <span dir=\\"rtl\\">\\u05e8</span> of reduplication which is dropped in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d7</span>; the root is <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span>, but we have no instance where a radical <span dir=\\"rtl\\">\\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class=\\"footnote\\">It is more probable that <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d3\\u05d5\\u05ea</span> contains a reduplication of the two radical letters <span dir=\\"rtl\\">\\u05e9 \\u05e8</span>; in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d5\\u05ea</span> the first radical <span dir=\\"rtl\\">\\u05e9</span> alone is repeated; in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05ea</span> iii. 19, neither is repeated.</i>"], ["<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class=\\"footnote\\">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5</span> <i>Break</i>.<sup>17</sup><i class=\\"footnote\\">A.V., \\u201cAssociate yourselves.\\u201d\\u2014According to I.E. the meaning of the verse is: \\u201cPrepare yourselves to destroy nations;\\u201d the next verse continues: \\u201cIt will all be in vain.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05dd</span> \\u201cthou shalt break them\\u201d (Ps. ii. 9.) <span dir=\\"rtl\\">\\u05e8\\u05c2\\u05e2\\ufb35</span> as well as <span dir=\\"rtl\\">\\u05d7\\u05c2\\ufb4a\\ufb35</span> are imperatives; like <span dir=\\"rtl\\">\\u05e1\\u05c2\\ufb31\\ufb35</span> \\u201csurround\\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed."], ["<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>). According to R. Moses Hakkohen, <span dir=\\"rtl\\">\\u05d9</span> is dropped, and it should be <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d5\\u05e6\\u05d5</span> like <span dir=\\"rtl\\">\\u05d6\\u05db\\u05d5\\u05e8\\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class=\\"footnote\\">If this is the exact form of the word meant by Ibn Ezra, he must have read <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05db\\ufb35\\u05e8\\ufb35</span> like <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e2\\ufb35\\u05e6\\ufb35</span>. Our editions have <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05db\\u05c2\\u05e8\\ufb35</span>.</i> <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05de\\u05e0\\u05d5\\u05d0\\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span dir=\\"rtl\\">\\u05e2\\u05de\\u05e0\\u05d5\\u05d0\\u05dc</span> \\u201cImmanuel\\u201d being the name of the prophet\\u2019s son."], ["<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \\u201cThe hand of the Lord was upon me\\u201d (Ez. xxxvii. 1). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05e0\\u05d9</span> <i>And instructed me</i>. The <span dir=\\"rtl\\">\\u05e1</span> has a dagesh to compensate for the absence of the <span dir=\\"rtl\\">\\u05d9</span>, which is the first radical;<sup>19</sup><i class=\\"footnote\\">Ibn Ezra had the reading <span dir=\\"rtl\\">\\u05d5\\u05b4\\u05d9\\u05b4\\ufb41\\u05b0\\u05e8\\u05b5\\u05e0\\u05b4\\u05d9</span>; if he had <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05b4\\ufb41\\u05b0\\u05e8\\u05b5\\u05e0\\u05b4\\u05d9</span> he would certainly not have explained it as future Kal, with <span dir=\\"rtl\\">\\u05d5</span> conversive, and supposed the omission of a radical <span dir=\\"rtl\\">\\u05d9</span>; since this word is perfectly regular, being the Pi\\u00ebl past with <span dir=\\"rtl\\">\\u05d5</span> conjunctive of <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e8</span>.</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05b6\\ufb46\\u05b8\\u05e8\\u05b0\\u05da\\u05b8</span> \\u201cI formed thee\\u201d (Jer. i. 5).<sup>20</sup><i class=\\"footnote\\">Future Kal of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \\u201cUnclean lips\\u201d (vi. 5).<sup>21</sup><i class=\\"footnote\\">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>"], ["<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \\u201cAnd their fear,\\u201d etc., which refers to the King of Assyria<sup>22</sup><i class=\\"footnote\\">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7)."], ["<span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d5</span> <i>Him</i> is added, although <span dir=\\"rtl\\">\\u05d0\\u05ea</span> is before the noun, as in many instances; or it means \\u201cHim alone.\\u201d<sup>23</sup><i class=\\"footnote\\">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \\u201cfor he is a man of God, he is holy\\u201d (2 Kings iv. 9). <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e8\\u05d9\\u05e6\\u05db\\u05dd</span> is either an adjective, \\u201cYour dreadful one,\\u201d or participle, \\u201cwho in truth makes you fear.\\u201d<sup>24</sup><i class=\\"footnote\\">It is God who causes the terror, not the King of Assyria.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> And he\\u2014namely, the King of Assyria\\u2014shall be. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e7\\u05d3\\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d1\\u05df <sup>25</sup><i class=\\"footnote\\">The construction of the phrase, according to I. E., is: <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e3 \\u05d5\\u05dc\\u05d0\\u05d1\\u05df \\u05e0\\u05d2\\u05e3 \\u05d5\\u05d4\\u05d9\\u05d4 \\u05dc\\u05de\\u05e7\\u05d3\\u05e9</span>; but this explanation does not agree at all with the accents; <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05de\\u05b4\\u05e7\\u05b0\\u05d3\\u05bc\\u05b8\\u0591\\u05e9</span> is separated by a pause from the following words.</i>.\\u05e0\\u05b6\\u05d2\\u05b6\\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class=\\"footnote\\">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\\u2014Here I. E. again neglects the accents, which join <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d7 \\u05d5\\u05dc\\u05de\\u05d5\\u05e7\\u05e9</span>, and separate <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05de\\u05d5\\u05e7\\u05e9</span> from <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05d5\\u05e9\\u05d1 \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span>.</i>"], ["<i>By them</i>. By the gin and snare."], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> According to some <span dir=\\"rtl\\">\\u05e0</span> of the root is dropped; <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8 \\u2550 \\u05e6\\u05d5\\u05e8</span> \\u201ckeep;\\u201d but more correctly it is explained, \\u201cBind up;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e8\\u05ea</span> \\u201cAnd bind up\\u201d (Deuter. xiv. 25). <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> has, then, the same meaning as in the parallel phrase, <span dir=\\"rtl\\">\\u05d7\\u05ea\\u05d5\\u05dd</span> \\u201cseal.\\u201d\\u2014Do not reveal these prophecies, the testimony and the law.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05e8\\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05de\\u05d3\\u05d9\\u05dd</span> \\u201cDisciples,\\u201d \\u201cpersons that are learning;\\u201d originally adj. \\u201clearning.\\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05de\\u05d9\\u05d3\\u05d9</span> \\u201cmy pupils.\\u201d"], ["<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission."], ["<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly."], ["<i>To you</i>. He addresses his pupils. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e6\\u05e4\\u05e6\\u05e4\\u05d9\\u05dd</span> <i>That peep</i>. <span dir=\\"rtl\\">\\u05e6\\u05b4\\u05e4\\u05b0\\u05e6\\u05b5\\u05e3</span> has a meaning similar to <span dir=\\"rtl\\">\\ufb48\\u05b4\\ufb31\\u05b5\\u05e8</span>; comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e4\\u05e6\\u05e3</span> \\u201cI shall peep\\u201d (xxxviii. 14). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05d4\\u05d2\\u05d9\\u05dd</span>. Hiphil. \\u201cAnd they that cause others to mutter.\\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class=\\"footnote\\">A. V.: \\u201cShould not a people seek unto their God?\\u201d</i> This is the reply.<sup>29</sup><i class=\\"footnote\\">To those that advise to consult wizards and \\u201cthem that have familiar spirits.\\u201d</i> \\u201cSurely such is a people that seeketh unto his God!\\u201d sarcastically and ironically said.<sup>30</sup><i class=\\"footnote\\">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \\u201cHow could one seek unto the lifeless idols for the benefit of the living!\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4 \\u05d5\\u05dc\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span> <i>Concerning</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cTo.\\u201d</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cTo.\\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span dir=\\"rtl\\">\\u05dc</span> has the same meaning as in <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cof me\\u201d (Gen. xx. 13). <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4 \\u05d5\\u05dc\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span> \\u201cConcerning the law and the testimony<sup>32</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05d5\\u05d3</span> are a corruption of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span>.</i> contained in the prophecy.\\u201d\\u2014<i>They will surely</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cIf they speak not.\\u201d</i> <i>speak according to this word</i>, etc. They will say : \\u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\\u201d According to some <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4</span> is an oath, \\u201cby the law;\\u201d but we find no analogy to this in Scripture."], ["<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \\u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e3</span> <i>Dimness</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05ea\\u05d4</span> \\u201cdarkness\\u201d (Job x. 22). <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class=\\"footnote\\">A. V.: \\u201cAnd they shall be driven.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d3\\u05d7\\u05d9\\u05dd</span> \\u201cAnd they that are scattered\\u201d (xxvii. 13); the construction of the sentence is perhaps <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05dc\\u05d4 \\u05de\\u05e0\\u05d3\\u05d7 \\u05d5\\u05de\\u05e2\\u05d5\\u05e3</span> \\u201cDimness of darkness is scattered about;\\u201d by this construction the masculine form of <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d5\\u05d3\\u05d7</span> is explained.<sup>35</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d7</span> masc., agrees with <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e3</span>, but not with the fem., <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05dc\\u05d4</span>.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d9 \\u05dc\\u05d0 \\u05de\\u05d5\\u05e2\\u05e3 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\\u201d According to others, \\u201cThe enemy will not be able to hurry<sup>36</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05e3</span> Lit. \\u201cflying.\\u201d It is derived from <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e3</span> \\u201cto fly\\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\\u201d<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cNevertheless the dimness shall not be such as was in her vexation.\\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class=\\"footnote\\">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\\u00e6a.<sup>39</sup><i class=\\"footnote\\">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class=\\"footnote\\">This reference is to prove that the plural \\u201cnations\\u201d is used for \\u201cIsrael.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05de\\u05de\\u05d9\\u05da</span> \\u201cAmongst thy people\\u201d (Judg. v. 14)."]], [["<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes."], ["<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span dir=\\"rtl\\">\\u05dc\\u05d5 \\u05d4\\u05d2\\u05d3\\u05dc\\u05ea \\u05d4\\u05e9\\u05de\\u05d7\\u05d4</span> \\u201cUnto him thou hast increased the rejoicing;\\u201d<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAnd not increased the joy.\\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class=\\"footnote\\">Keri (<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d9</span> the Chald\\u00e6an participle passive of <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0</span> \\u201cto read\\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span dir=\\"rtl\\">\\u05db\\u05ea\\u05d9\\u05d1</span> the Chaldaean participle passive of <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d1</span> \\u201cto write\\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \\u201cTo whom thou hast never before given so great rejoicing;\\u201d comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05e4\\u05d7\\u05d3</span> \\u201cThere was no such dread before\\u201d (Ps. liii. 6).<sup>3</sup><i class=\\"footnote\\">Comp. also xxiii. 13, <span dir=\\"rtl\\">\\u05d6\\u05d4 \\u05d4\\u05e2\\u05dd \\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4</span>. According to Ibn Ezra, <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05db\\u05de\\u05d5\\u05d4\\u05d5 \\u05d6\\u05d4 \\u05d4\\u05e2\\u05dd</span> \\u201cThere was not such a people before.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d1\\u05dc\\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class=\\"footnote\\">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span dir=\\"rtl\\">\\u05e1\\u05c2\\u05d1\\u05b6\\u05dc</span> and <span dir=\\"rtl\\">\\u05e1\\u05b5\\u05d1\\u05b6\\u05dc</span> \\u201cburden.\\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05ea\\u05d5\\u05ea</span> <i>Thou hast broken</i>. The <span dir=\\"rtl\\">\\u05d4</span> has Pathah on account of the succeeding guttural (<span dir=\\"rtl\\">\\u05d7</span>); comp. <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05d7\\u05dc\\u05d5\\u05ea</span> \\u201cThou hast begun\\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class=\\"footnote\\">Hiphil past of <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05ea</span> \\u201cto break.\\u201d</i> The second person refers to God, as in <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05d9\\u05ea</span> \\u201cThou hast multiplied.\\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class=\\"footnote\\">Comp. Judges vii. and viii.</i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d5\\u05df</span>. According to some, this word is related to <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure,\\u201d and the meaning of the whole phrase is, \\u201cGod gave to Assyria the full measure according to her deeds.\\u201d Some say, that by metathesis <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d5\\u05df</span> is said for <span dir=\\"rtl\\">\\u05d0\\u05e1\\u05d5\\u05df</span> \\u201cmishap;\\u201d<sup>7</sup><i class=\\"footnote\\">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1 \\u2550 \\u05db\\u05d1\\u05e9</span> \\u201clamb;\\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05d0\\u05df</span>, which is a verb (participle Kal), we see that <span dir=\\"rtl\\">\\u05e0</span> is radical; the meaning of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05df</span> is \\u201cto cry loudly.\\u201d <sup>8</sup><i class=\\"footnote\\">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e2\\u05e9</span>, \\u201cwith confused noise.\\u201d According to this explanation the meaning of the phrase in question is : \\u201cFor all kinds of noise raged furiously.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05dc\\u05d4 \\u05de\\u05d2\\u05d5\\u05dc\\u05dc\\u05d4 \\u05d1\\u05d3\\u05de\\u05d9\\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \\u201cthe garment which rolled in the blood of murdered people,\\u201d etc. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e8\\u05e4\\u05d4 \\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class=\\"footnote\\">A. V., \\u201cBut this shall be with burning.\\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36)."], ["<i>For unto us</i>, etc. \\u201cAll this has come to pass through the merit of the child that is born unto us.\\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class=\\"footnote\\">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \\u201cchild\\u201d <span dir=\\"ltr\\">(\\u05d9\\u05dc\\u05d3)</span>. <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d0 \\u05d9\\u05d5\\u05e2\\u05e5 \\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8 \\u05d0\\u05d1\\u05d9 \\u05e2\\u05d3</span>. According to some, these expressions are names of God, and the following <span dir=\\"rtl\\">\\u05e9\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d0</span> \\u201cwonder,\\u201d <sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i> because God did wonders in his days; <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e5</span> \\u201ccounselling;\\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8</span> \\u201cMighty chief;\\u201d for Hezekiah was powerful; <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9 \\u05e2\\u05d3</span> \\u201cThe father of perpetuity,\\u201d because the reign of the house of David was prolonged through his merits: <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> has here the same meaning as in lviii. 15. <span dir=\\"rtl\\">\\u05e9\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cPrince of peace\\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22."], ["<span dir=\\"rtl\\">\\u05dc\\u05e1\\u05e8\\u05d1\\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05e9\\u05d8</span> and <span dir=\\"rtl\\">\\u05de\\u05d3\\u05e8\\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class=\\"footnote\\">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e8\\u05d1\\u05d4</span>, according to the Ketib <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05e8\\u05d1\\u05d4 \\u2550 \\u05dc\\u05dd \\u05e8\\u05d1\\u05d4</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d1\\u05d4</span> is either a noun, \\u201cincrease,\\u201d like <span dir=\\"rtl\\">\\u05de\\u05b7\\u05b0\\u05e2\\u05b7\\ufb2b\\u05b6\\u05d4</span> \\u201cwork,\\u201d or a regular participle Hiphil, \\u201ccausing to increase.\\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22."], ["<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual."], ["<i>Ephraim</i>. The ten tribes."], ["<i>The bricks are fallen down</i>, etc. A figurative expression for \\u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\\u201d <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05de\\u05d9\\u05dd</span> A kind of inferior fig-trees, \\u201csycamores.\\u201d"], ["<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel."], ["<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine."], ["<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span dir=\\"rtl\\">\\u05d4\\u05de\\u05db\\u05d4\\u05d5</span> has two determinations, like <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d4\\u05dc\\u05d9</span> (Jos. xxi. 7), \\u201cmy tent.\\u201d<sup>14</sup><i class=\\"footnote\\">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way."], ["<span dir=\\"rtl\\">\\u05db\\u05e4\\u05d4</span> <i>Root</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cBranch.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e4\\u05ea\\u05d5</span> \\u201cAnd his root\\u201d (Job xv. 32). <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d2\\u05de\\u05d5\\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05e8</span> in our editions must be replaced by <span dir=\\"rtl\\">\\u05e8\\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>"], ["<i>The ancient</i>, etc. Now the prophet explains that both \\u201chead\\u201d and \\u201croot\\u201d signify \\u201cthe old;\\u201d<sup>17</sup><i class=\\"footnote\\">\\u201cThe old\\u201d has here the meaning of \\u201cchief,\\u201d which <span dir=\\"rtl\\">\\u05d6\\u05e7\\u05e0\\u05d9\\u05dd</span> \\u201celders\\u201d very often has in the Bible.</i> \\u201cthe tail\\u201d and \\u201cthe rush\\u201d signify the false prophet."], ["<span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8\\u05d9</span> <i>The leaders of</i>. Here we have <span dir=\\"rtl\\">\\u05d0</span> instead of <span dir=\\"rtl\\">\\u05d9</span>. This process of substituting <span dir=\\"rtl\\">\\u05d0</span> for <span dir=\\"rtl\\">\\u05d9</span> is reversed in <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d9\\u05de\\u05e8\\u05d5</span> \\u201cYou boast yourselves\\u201d (lxi. 6). In <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05d5</span> \\u201cAnd they that are led,\\u201d is the <span dir=\\"rtl\\">\\u05d0</span> again in the place of <span dir=\\"rtl\\"><sup>18</sup><i class=\\"footnote\\">Comp. I. E. on i. 17.</i>.\\u05d9</span>"], ["<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart."], ["<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05d0\\u05d1\\u05db\\u05d5</span> Hapax legomenon. \\u201cAnd they mount up.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \\u201cdark.\\u201d<sup>19</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\ng//Z\\n\\"> is the third part of the night; <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nA0000DTTTQNNNNB//9k=\\n\\"> \\u201cit was dark.\\u201d</i> This verse is closely connected with the preceding, where \\u201cthe smoke\\u201d is described. R. Moses Hakkohen compares <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> with <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05dd</span> \\u201cis become dim\\u201d (Lam. iv. 1), and explains the <span dir=\\"rtl\\">\\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span dir=\\"rtl\\">\\u05d6 \\u05e1 \\u05e9 \\u05e5</span>. According to R. Moses <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>"], ["<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body."], ["<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class=\\"footnote\\">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05ea\\u05d1\\u05d9\\u05dd</span> \\u201cAnd they that cause to write.\\u201d<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAnd that write.\\u201d</i> A verb that governs two accusatives; it is participle Piel. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc \\u05db\\u05ea\\u05d1\\u05d5</span> <i>They cause to write grievousness</i>. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc</span> is to be joined with <span dir=\\"rtl\\"><sup>3</sup><i class=\\"footnote\\">The accents join <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc</span> with <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05ea\\u05d1\\u05d9\\u05dd</span>. A. V., \\u201cGrievousness, which they have prescribed.\\u201d</i>.\\u05db\\u05ea\\u05d1\\u05d5</span>"], ["<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights."], ["<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3\\u05db\\u05dd</span> <i>Your Glory</i>. Your army."], ["All this you have done.<sup>4</sup><i class=\\"footnote\\">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05ea\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Except</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cWithout me.\\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class=\\"footnote\\">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation."], ["<i>The people of my wrath</i>. The people with whom I am wroth."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05de\\u05d4</span> <i>He meaneth</i>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cI thought\\u201d (Num. xxxiii. 56); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9\\u05d5\\u05df</span> \\u201cimagination\\u201d (Ps. xvii. 12). \\u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\\u201d"], ["<i>He will say</i> in his heart.<sup>6</sup><i class=\\"footnote\\">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations."], ["<span dir=\\"rtl\\">\\u05db\\u05dc\\u05e0\\u05d5</span> <i>Kalno</i> <span dir=\\"rtl\\">\\u05db\\u05dc\\u05e0\\u05d4 \\u2550</span> \\u201cKalneh\\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cEgypt.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05de\\u05dc\\u05db\\u05d5\\u05ea \\u05e2\\u05d5\\u05d1\\u05d3\\u05d9 \\u05d0\\u05dc\\u05d9\\u05dc \\u2550 \\u05dc\\u05de\\u05de\\u05dc\\u05db\\u05d5\\u05ea \\u05d0\\u05dc\\u05d9\\u05dc</span> \\u201cTo the kingdoms of worshippers of idols.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e1\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd \\u05de\\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cAnd whose graven images did excel them of Jerusalem.\\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror."], ["<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class=\\"footnote\\">Ibn Ezra refers this passage to Sennacherib\\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e6\\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \\u201cThe fruit of their thoughts\\u201d (Jer. vi. 19)."], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea\\u05d9</span> \\u201cI have acted valiantly.\\u201d <sup>9</sup><i class=\\"footnote\\">A. V., \\u201cI have done it.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05d4</span> \\u201cvalour.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05e0\\u05d5\\u05ea\\u05d9</span> <i>I am prudent</i>. Niphal of <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05df</span>, verb <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e1\\u05d9\\u05e8 .\\u05e2\\u05f4\\u05d9</span> \\u201cAnd I was removing.\\u201d Future for the imperfect;<sup>10</sup><i class=\\"footnote\\">See chap. i., Note 43.</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d5</span> \\u201cthey made.\\u201d Ps. cvi. 19. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05ea\\u05d5\\u05d3\\u05ea\\u05d9\\u05d4\\u05dd</span> <i>And their treasures</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05ea\\u05d3\\u05d4</span> \\u201cAnd prepare it\\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05d9\\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \\u201cstrong,\\u201d \\u201cmighty\\u201d\\u2014\\u201cI subdued those that dwell in strong fortresses.\\u201d<sup>11</sup><i class=\\"footnote\\">This is against the accents, which join <span dir=\\"rtl\\">\\u05db\\u05d1\\u05f3\\u05e8</span> with <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e1\\u05d9\\u05e8</span> and separate it from <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span>; besides, the construction of the words, the adverb or object <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05d9\\u05e8</span> being placed before the verb <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span>, is very unusual; the regular order would be <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd \\u05db\\u05d1\\u05d9\\u05e8</span> According to I. E. <span dir=\\"rtl\\">\\ufb3b\\u05b7\\ufb31\\u05b4\\u05d9\\u05e8 \\u2550 \\ufb3b\\u05b7\\u05d0\\ufb31\\u05b4\\u05d9\\u05e8</span>; according to R. Moses Hakkohen <span dir=\\"rtl\\">\\ufb3b\\u05b0\\ufb2e\\u05b7\\ufb31\\u05b4\\u05d9\\u05e8 \\u2550 \\ufb3b\\u05b7\\u05d0\\ufb31\\u05b4\\u05d9\\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span dir=\\"rtl\\">\\u05d0</span> as radical\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05e8</span> \\u201cthe chief\\u201d (1 Sam. xxi. 8)\\u2014it means \\u201clike a hero.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d9\\u05dc</span> <i>The riches</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc</span> \\u201cthe wealth\\u201d (Deut. viii. 17). <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs."], ["<span dir=\\"rtl\\">\\u05d4\\u05d2\\u05e8\\u05d6\\u05df</span>. An instrument to cut with. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05d6\\u05ea\\u05d9</span>, \\u201cI have been cut.\\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d3</span>. Only one parallel is found to this word; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05e8</span>, \\u201cAnd he cut\\u201d (1 Chr. xx. 3); it is derived from a verb <span dir=\\"ltr\\">\\u05e2\\u05f4\\u05e2</span> (<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e8</span>, \\u201cto cut\\u201d), after the form of <span dir=\\"rtl\\">\\u05de\\u05bd\\u05e2\\ufb4b\\u05d6</span>, \\u201cstrength.\\u201d <sup>12</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b7\\u05e9\\ufb4b\\u05e8</span> with Dagesh in <span dir=\\"rtl\\">\\u05e9</span> and Pathah under <span dir=\\"rtl\\">\\u05de\\u05c7\\u05e2\\ufb4b\\u05d6 ; \\u05de</span> has long Kamez under <span dir=\\"rtl\\">\\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span dir=\\"rtl\\"><sup>13</sup><i class=\\"footnote\\">Ibn Ezra read <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>, while our editions have <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>. Rashi seems also to have read <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span>. I. E. does not at all explain the meaning of <span dir=\\"rtl\\">\\u05d0\\u05ea</span>; he ignores it entirely as if <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span> were the same as <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5 \\u05d5\\u05ea\\u05e0\\u05d5\\u05e4\\u05ea \\u2550 \\u05d5\\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>.</i>.\\u05d5\\u05d7\\u05e0\\u05d5\\u05e4\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5 \\u05db\\u05d4\\u05e0\\u05e4\\u05ea \\u05e9\\u05d1\\u05d8 \\u2550 \\u05db\\u05d4\\u05e0\\u05d9\\u05e3 \\u05e9\\u05d1\\u05d8 \\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span> \\u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\\u201d <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e8\\u05d9\\u05dd \\u05de\\u05d8\\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAs if the staff should lift up itself, as if it were no wood.\\u201d</i>"], ["<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e7\\u05b7\\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05b5\\u05e8\\u05b7\\u05d3</span>, \\u201cAnd he came down\\u201d (Ps. xviii. 10.)<sup>15</sup><i class=\\"footnote\\">Verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05d9</span> of this class take as a rule a <i>Zer\\u00e9</i> in the second syllable of the future Kal; <i>e.g</i>., <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e6\\u05b5\\u05d0 \\u05d9\\u05b5\\u05e8\\u05b5\\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c5\\u05e8\\u05b5\\u05d3 \\u05d9\\u05b5\\u05e7\\u05b5\\u05d3</span>.</i> <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d3</span>. <i>A burning</i>. A noun like <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e4\\u05c2\\u05e8</span>, \\u201choar frost\\u201d (Ps. cxlvii. 16.)"], ["<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked."], ["<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class=\\"footnote\\">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dd\\ufb4b\\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class=\\"footnote\\">A.V. \\u201cAs when a standard bearer fainteth.\\u201d</i><sup>17</sup><i class=\\"footnote\\">A.V. \\u201cAs when a standard bearer fainteth.\\u201d</i> A noun like <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e7\\u05c2\\u05d3</span>; it is not in the construct state. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span dir=\\"rtl\\">\\u05e0\\u05b5\\u05e1</span>)."], ["<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down."], ["<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king."], ["<span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\\u2019s son, which is to be explained now. Supply <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e7\\u05d1</span>, after the first <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8</span>. \\u201cThe remnant of Jacob, that is Judah, will return;\\u201d repeat likewise <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d1</span> before <span dir=\\"rtl\\">\\u05d0\\u05dc</span>: \\u201cThe remnant of Jacob will return to the mighty God\\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1 \\u05d9\\u05e9\\u05d5\\u05d1 \\u05d0\\u05dc \\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8 \\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1 \\u05d9\\u05e9\\u05d5\\u05d1,</span>. \\u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\\u201d <i>Mighty</i>, who is able to help them."], ["<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\\u2014<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5\\u05e5</span>, \\u201cdecreed;\\u201d comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span>, \\u201cthou hast decreed\\u201d (1 Kings xx. 40)\\u2014by God, will come like a river, overflowing with righteousness."], ["<span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class=\\"footnote\\">Supply the feminine noun <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05e8\\u05d4</span>, \\u201cdecree,\\u201d to the adj. <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span>.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> <span dir=\\"ltr\\">(</span>1 Kings xx. 40)."], ["<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class=\\"footnote\\">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd \\u05d1\\u05d3\\u05e8\\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class=\\"footnote\\">A.V., \\u201cAfter the manner of Egypt.\\u201d</i> Sennacherib was then on his march to Egypt."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8 \\u05de\\u05d6\\u05e2\\u05e8</span>. <i>A very little</i>. Supply <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05de\\u05d9\\u05dd</span>, \\u201cof time.\\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc\\u05d9\\u05ea\\u05dd</span>. <i>Their iniquities</i>. According to some, \\u201ctheir destruction;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d5\\u05ea\\u05d9</span>, \\u201cMy old age\\u201d<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05d9\\u05ea</span> is, according to the first explanation another form for <span dir=\\"rtl\\">\\ufb4a\\u05b6\\u05d1\\u05b6\\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4</span>, \\u201cto wither,\\u201d as <span dir=\\"rtl\\">\\u05ea\\u05db\\u05dc\\u05d9\\u05ea</span>, from <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span dir=\\"rtl\\">\\ufb4a\\u05b7\\u05db\\u05b0\\u05dc\\u05b4\\u05d9\\u05ea</span> (Ps. cxxxii. 32)."], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05de\\u05db\\u05ea \\u05de\\u05d8\\u05d4\\u05d5\\u2550\\u05d5\\u05de\\u05d8\\u05d4\\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed."], ["<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\\u2019s neck. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d1\\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d7\\u05b4\\ufb31\\u05b5\\u05dc</span>, \\u201cAnd he will destroy\\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \\u201cJudah will become mighty.\\u201d"], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d1\\u05e8\\u05d4</span>. \\u201cThe passage,\\u201d or the name of a place. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05dc\\u05d5\\u05df</span>, \\u201cTo stay over night.\\u201d (Gen. xxiv. 23.)"], ["<span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d9</span>. <i>Lift up the voice</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4\\u05dc\\u05ea</span>, \\u201cthe neighing of the horse\\u201d (Jer. viii. 16.) <span dir=\\"rtl\\">\\u05d1\\u05ea \\u05d2\\u05dc\\u05d9\\u05dd</span>. Name of a country. <span dir=\\"rtl\\">\\u05d1\\u05ea</span> has here perhaps the same meaning as in <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05be\\u05e6\\u05d9\\u05d5\\u05df</span>. (\\u201cThe state of,\\u201d \\u201cthe people of.\\u201d)"], ["<span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d1\\u05d9\\u05dd</span>. Name of a place; or \\u201cpits;\\u201d comp. <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d1\\u05d0</span>, \\u201cpit, in Chaldee.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d9\\u05d6\\u05d5</span>. <i>They saved</i><sup>22</sup><i class=\\"footnote\\">A.V., \\u201cGather.\\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d6</span>, \\u201cSave\\u201d (Exod. ix. 19)."], ["<i>And yet</i>, etc. There will yet come a day when he will stay in Nob."], ["<span dir=\\"rtl\\">\\u05de\\u05e1\\u05e2\\u05e3</span> <i>Shall cut off the branches</i> (<span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05dd</span>). Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e4\\u05d0\\u05e8</span> \\u201cThou shalt not take off the crown\\u201d (<span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8</span>, Deut. xxiv. 20); <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span> \\u201cAnd he will take away thy root\\u201d (Ps. lii. 7). <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d4</span> <i>Bough</i>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cBranches\\u201d (Ez. xvii. 6). <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05e8\\u05e6\\u05d4</span> <i>With strength</i>.<sup>23</sup><i class=\\"footnote\\">A.V., \\u201cTerror,\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cstrong.\\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class=\\"footnote\\">The addition of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d1\\u05d5\\u05e8 \\u05db\\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span dir=\\"rtl\\">\\u05d5</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> <i>And he shall cut down</i>. <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05db\\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThickets.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cWith iron.\\u201d</i> that is, by means of the angel.<sup>27</sup><i class=\\"footnote\\">\\u201cThe angel,\\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc \\u05d0\\u05d3\\u05d9\\u05e8 \\u2550 \\u05d1\\u05d0\\u05d3\\u05d9\\u05e8</span> \\u201cBy a mighty axe;\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy a mighty one.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d6\\u05dc</span> is to be supplied from the preceding <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc</span> \\u201cwith the axe.\\u201d"]], [["The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class=\\"footnote\\">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05d8\\u05e8</span> <i>Rod</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d8\\u05e8\\u05d0</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e2 .\\u05de\\u05d8\\u05d4</span> Seed.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe stem.\\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \\u201cstem,\\u201d or \\u201cseed.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class=\\"footnote\\">Comp. ix., note 9.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05bd\\u05d4</span> <i>And shall rest</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05bd\\u05d4</span> (Lev. xxiii. 13), \\u201cAnd she shall return.\\u201d It is a verb <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">The rule is that the third person feminine past Kal of verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\\u2014I.E. means perhaps to say that <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d7</span>, not from <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d7</span>.</i>.(\\u05e0\\u05d5\\u05d7) \\u05e2\\u05f4\\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05d9\\u05d7\\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class=\\"footnote\\">A.V. \\u201cAnd shall make him of quick understanding.\\u201d\\u2014I. E. derives <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05d9\\u05d7\\u05d5</span> from <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05d7</span>, \\u201cto smell,\\u201d and explains why this verb has been chosen to signify \\u201cto enquire,\\u201d or \\u201cto investigate properly.\\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \\u201cby his piety;\\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class=\\"footnote\\">\\u201cThe witnesses,\\u201d is either to be taken literally and referred to \\u201cto hear\\u201d alone, or figuratively signifying \\u201cthe eye,\\u201d and \\u201cthe ear,\\u201d and referred to both \\u201cto see,\\u201d and \\u201cto hear.\\u201d</i> might be false."], ["The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \\u201cNeither shalt thou countenance the poor in his cause\\u201d (Exod. xxxiii. 3). <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05e9\\u05e8 \\u2550 \\u05d1\\u05de\\u05d9\\u05e9\\u05d5\\u05e8</span> \\u201cWith equity.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05d9 \\u05d0\\u05e8\\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked."], ["<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings."], ["<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e8\\u05d9\\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class=\\"footnote\\">See c. 1, note 27.</i>"], ["<span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d4</span> The large cattle; the younger of the breed is called <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class=\\"footnote\\">This remark of I. E. is perhaps to explain, why the feminine form <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d4</span> is used with the masculine <span dir=\\"rtl\\">\\u05e8\\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e9\\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> The aperture of the nose or mouth. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d5\\u05e8\\u05ea</span> The eye, which receives the light.<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> and <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d5\\u05e8\\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \\u201cHole,\\u201d \\u201cDen.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span> He stretches forth; <span dir=\\"rtl\\">\\u05d4</span> perhaps for <span dir=\\"rtl\\">\\u05d9</span>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\ufb35</span> \\u201cstretch forth\\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d4</span>, which is considered to be same as <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span>.</i>"], ["<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span dir=\\"rtl\\">\\u05db\\u05de\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8 \\u05dc\\u05d9\\u05dd \\u05de\\u05db\\u05e1\\u05d9\\u05dd \\u2550 \\u05db\\u05de\\u05d9\\u05dd \\u05dc\\u05d9\\u05dd \\u05de\\u05db\\u05e1\\u05d9\\u05dd</span> \\u201cKnowledge will increase, like the water which covers the sea.\\u201d The water is never stopped, so knowledge will continually make progress."], ["<i>To him shall nations seek</i>. \\u201cTo him,\\u201d that is, to Messiah, \\u201cshall nations seek,\\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class=\\"footnote\\">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \\u201cthe princes of Babylon, who sent unto him to enquire of the wonder\\u201d (2 Chron. xxxii. 31). <span dir=\\"rtl\\">\\u05d1\\u05db\\u05d1\\u05d5\\u05d3 \\u2550 \\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cWith honour;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u201cin the house\\u201d (2 Kings xviii. 15)."], ["<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class=\\"footnote\\">According to the view \\u201cof the majority of commentators\\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class=\\"footnote\\">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class=\\"footnote\\">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class=\\"footnote\\">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span dir=\\"rtl\\">\\u05db\\u05dc</span> \\u201call,\\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>"], ["<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class=\\"footnote\\">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately."], ["<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05dc \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> must be supplied in the text; the phrase <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e0\\u05d0\\u05d9\\u05d4\\u05dd \\u05e9\\u05dc \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class=\\"footnote\\">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e4\\u05d5</span> According to some, \\u201cAnd they will spread;\\u201d<sup>19</sup><i class=\\"footnote\\">A. V. \\u201cThey shall fly,\\u201d \\u201cflying.\\u201d</i><sup>19</sup><i class=\\"footnote\\">A. V. \\u201cThey shall fly,\\u201d \\u201cflying.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4 \\u05e2\\u05c1\\u05e4\\u05d4</span> \\u201cA roll that was spread\\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \\u201cthey will rest.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e9\\u05ea\\u05d9\\u05dd</span> Supply <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d5\\u05dd</span> or <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> \\u201cThe place,\\u201d or \\u201cthe land\\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05e2\\u05ea\\u05dd</span>. Supply <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05e8\\u05d5 \\u05d0\\u05dc</span> or <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05e8\\u05d5 \\u05ea\\u05d7\\u05ea</span> \\u201cWill come under their supremacy.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05e8\\u05d9\\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05dd</span> \\u201cdoomed to destruction\\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05dd</span> Hapax legomenon. <span dir=\\"rtl\\">\\u05dd</span> is part of the root. The meaning of the word is, \\u201cwith strength.\\u201d Those that compare it with <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d9\\u05d5\\u05df \\u05d1\\u05e2\\u05d9\\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05d5</span> is <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d4</span>, while in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05dd</span> the <span dir=\\"rtl\\">\\u05d1</span> is a preposition, and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05dd</span> \\u201cstrength\\u201d is the root.</i> <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4\\u05e8</span> The Nile.<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4\\u05e8</span> \\u201cThe river\\u201d is frequently used as a proper noun for <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05e8\\u05c7\\u05ea</span> \\u201cEuphrates;\\u201d so also in this verse, according to Rashi. But \\u201cthe tongue of the Egyptian sea\\u201d being mentioned before, it is not impossible that \\u201cthe river\\u201d refers to the Nile.</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d3\\u05e8\\u05d9\\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class=\\"footnote\\">\\u201cMen\\u201d and \\u201criver.\\u201d</i>"], ["<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \\u201cutter destruction\\u201d and \\u201csmiting\\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt."]], [["<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span dir=\\"rtl\\">\\u05db\\u05d9</span> <i>Though</i>. Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d7\\u05d8\\u05d0\\u05ea\\u05d9 \\u05dc\\u05da \\u05e8\\u05e4\\u05d0\\u05d4 \\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cHeal my soul, although I have sinned against thee\\u201d (Ps. xli. 5)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4 \\u05d0\\u05dc \\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class=\\"footnote\\">A. V. \\u201cGod is my salvation.\\u201d</i> and therefore <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d8\\u05d7</span> \\u201cI will dwell in safety.\\u201d<sup>2</sup><i class=\\"footnote\\">A. V. \\u201cI trust.\\u201d</i> The explanation of <span dir=\\"rtl\\">\\u05d9\\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class=\\"footnote\\">In his Commentary on Ps. cxviii. 17, I. E. explains <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05de\\u05e8\\u05ea</span>, but not the meaning of <span dir=\\"rtl\\">\\u05d9\\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05ea</span> in the Pentateuch (Exod. xv. 2)."], ["<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water."], ["<i>And you shall say</i> one to the other. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0\\u05d5</span> Call aloud. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05dc\\u05d5\\u05ea\\u05d9\\u05d5</span> His deeds."], ["<span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05ea</span> \\u201cthe best fruit\\u201d (Gen. xliii. 11). Lit. \\u201cGive the best and choicest thing.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05e2\\u05ea</span> <i>Known</i>. Participle Hophal. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">It agrees therefore with the feminine <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05e2\\u05ea \\u05d6\\u05d0\\u05ea</span> \\u201cthis is known.\\u201d</i>.\\u05ea</span>"], ["<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst."]], [["The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class=\\"footnote\\">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d4</span> <i>High</i>. According to some related to <span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e9\\u05b6\\u05c1\\u05e3</span> (v. 11) \\u201cdimness;\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05d3 \\u05e0\\u05e9\\u05e4\\u05d4</span> Lit. \\u201cdark mountain,\\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05de\\u05c7\\u05d9\\u05c5\\u05dd</span> \\u201cheights\\u201d (xli. 18), <span dir=\\"rtl\\">\\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \\u201chigh;\\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it."], ["<i>I</i>. God is speaking. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e7\\u05d3\\u05e9\\u05d9</span> \\u201cThose that are appointed by me for the purpose.\\u201d <sup>3</sup><i class=\\"footnote\\">A. V., \\u201cMy sanctified ones.\\u201d</i> <i>That rejoice in my highness</i>. \\u201cThat are glad to show my might,\\u201d or, \\u201cwhom I caused to rejoice in the power I gave them.\\u201d"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05d4\\u05de\\u05d5\\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThe noise of a multitude.\\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05d4\\u05de\\u05d5\\u05df</span>. The root of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d4</span> \\u201cresound;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05de\\u05d4</span> \\u201cbeing in an uproar\\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class=\\"footnote\\">The passages referred to are : \\u201cThe kingdom is divided, and given to the Medes and Persians\\u201d (Dan. v. 28), \\u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \\u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\\u201d (Ezra v. 13), \\u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\\u201d \\u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> \\u201cHe is appointing officers,\\u201d or, \\u201che is causing to number;\\u201d comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5\\u05d3\\u05d9\\u05dd</span> \\u201cnumber. The word <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> governs two accusatives.<sup>6</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> is a denominative from <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d9\\u05d3</span> \\u201cofficer;\\u201d according to the second it is derived from <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3</span> \\u201cto number.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3\\u05d9\\u05dd</span> in the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\ufb44\\u05b0\\u05e7\\u05bb\\u05d3\\u05b4\\u05d9\\u05dd</span>.</i>"], ["<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class=\\"footnote\\">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \\u201ca far country\\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \\u201cGo up, Elam,\\u201d &c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d3\\u05d9</span> <i>From the Almighty</i>. \\u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\\u201d According to others: \\u201cFrom a destroying hero\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d5\\u05d3\\u05d3 \\u2550 \\u05e9\\u05d3\\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class=\\"footnote\\">The second explanation is rejected, probably because there is no instance of <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05d9</span> being used in that sense.</i>"], ["<i>All hands</i>, viz., of the Babylonians."], ["<span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9 \\u05dc\\u05d4\\u05d1\\u05d9\\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \\u201cThe face of the Lehabim;\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. Genesis x. 13.</i> \\u201cLehabim\\u201d being the name of a nation similar to the Ethiopians."], ["<span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> <i>Cruel</i>. The <span dir=\\"rtl\\">\\u05d9</span> is paragogic, as in <span dir=\\"rtl\\"><sup>10</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> is not of the same kind as that in <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> as an instance of an adjective with <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05f4\\u05d3 \\u05dc\\u05d4\\u05ea\\u05d9\\u05d7\\u05e1</span>, a formative <span dir=\\"rtl\\">\\u05d9</span> to indicate \\u201crelation.\\u201d In his Safah Berurah (p. 29), however, he quotes <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> and <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> as two instances of the paragogic <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05f4\\u05d3 \\u05e0\\u05d5\\u05e1\\u05e3</span>) <span dir=\\"rtl\\">\\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e3</span> \\u201cadditional\\u201d in two different meanings, (<i>a</i>) \\u201cnot radical but formative;\\u201d (<i>b</i>) \\u201cnot essential but superfluous.\\u201d</i> \\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> \\u201cinner\\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\\u00e6ans."], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd</span> According to some, <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e1\\u05b4\\u05d9\\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class=\\"footnote\\">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \\u201cEdom\\u201d in Hebrew, \\u201cSahil\\u201d in Arabic; it is now known by the name \\u201cKanopus.\\u201d</i> My opinion is<sup>12</sup><i class=\\"footnote\\">Concerning the four constellations mentioned in the Bible <span dir=\\"rtl\\">\\u05d7\\u05b7\\u05d3\\u05b0\\u05e8\\u05b5\\u05d9 \\u05ea\\u05b5\\u05d9\\u05de\\u05c7\\u05df \\u05e2\\u05c7\\u05e9\\u05c1 \\ufb3b\\u05b0\\u05e1\\u05b4\\u05d9\\u05dc \\ufb3b\\u05b4\\u05d9\\u05de\\u05c7\\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e8\\u05d9 \\u05ea\\u05d9\\u05de\\u05df</span> Kanopus and the stars round him; <span dir=\\"rtl\\">\\u05e2\\u05e9</span> the Great Bear; <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> the Heart of the Scorpion; <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> is identified with \\u201cAlgadia,\\u201d or the \\u201cHaedi\\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span dir=\\"rtl\\">\\u05e2\\u05e9</span> is near the north pole; <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e8\\u05d9 \\u05ea\\u05d9\\u05de\\u05df</span> near the south pole; <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> near the south equinoctial point; <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> is the \\u201cHeart of the Scorpion constellation;\\u201d it is, however, possible that <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> in this verse\\u2014comp. <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e1\\u05c7\\u05dc\\u05b4\\u05d9\\u05dd</span> \\u201cflanks\\u201d (Lev. iii. 4)\\u2014signifies the stars near the poles.<sup>13</sup><i class=\\"footnote\\">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> \\u201cthe Heart of the Scorpion,\\u201d and the plural <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201cthe stars on the sides or flanks\\u201d of the two poles, hinted at in the dual form of the preceding <span dir=\\"rtl\\">\\u05e9\\u05c7\\u05c1\\u05de\\u05b7\\u05d9\\u05c5\\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span>, and that here, in the plural <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span>, other stars are included; comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e9\\u05df</span> \\u201cthe houses of ivory\\u201d (Am. iii. 15).<sup>14</sup><i class=\\"footnote\\">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\\u2014<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd \\u05e8\\u05d1\\u05d9\\u05dd \\u05d4\\u05dd \\u05d1\\u05d0\\u05e8\\u05e5 \\u05d5\\u05d4\\u05d5\\u05d0 \\u05d0\\u05d7\\u05d3 \\u05de\\u05d4\\u05dd \\u05d0\\u05dd \\u05db\\u05e1\\u05d9\\u05dc \\u05d0\\u05d7\\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e9\\u05df</span> \\u201chouses of ivory\\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\\u2014though too harshly\\u2014rejected by I. E.</i> <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05d4\\u05b5\\ufb3c\\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class=\\"footnote\\">A. V. \\u201cWill shine.\\u201d</i> Its form is like that of <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c7\\u05d7\\u05b5\\ufb3c\\ufb35</span> \\u201cand they began\\u201d (Judg. xx. 31). Its root is <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dc</span>, and it is a transitive verb; comp. <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dc\\u05d5 \\u05d2\\u05e8\\u05d5</span> \\u201cwhen he lights his candle\\u201d (Job xxix. 3).<sup>16</sup><i class=\\"footnote\\">A. V. \\u201cWhen his candle shined.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05b7\\ufb32\\u05b4\\u05d9\\u05d4\\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span dir=\\"rtl\\">\\u05d9\\u05b7\\ufb32\\u05b4\\u05d9\\u05d4\\u05b7 \\u05d7\\u05c7\\u05e9\\u05b0\\u05c1\\ufb3b\\u05b4\\u05d9</span> \\u201cHe will enlighten my darkness\\u201d (Ps. xviii. 29)."], ["<i>The world</i>. Cyrus conquered many countries, as he says; \\u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\\u201d (Ezr. i. 2)."], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e7\\u05d9\\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8</span> \\u201cto be precious;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e7\\u05e8 \\u05e8\\u05d2\\u05dc\\u05da</span> \\u201cWithdraw (lit.: make rare) thy foot\\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war."], ["<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \\u201cthe fugitive will nowhere find rest.\\u201d"], ["<i>And it will be</i>. And the army of the Chald\\u00e6ans will be <span dir=\\"rtl\\">\\u05de\\u05ad\\ufb33\\u05c7\\u05d7</span> <i>chased</i>, by the pursuers. <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb33\\u05c7\\u05d7</span> is participle Hophal, like <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e7\\u05d8\\u05e8</span> \\u201cburnt\\u201d<sup>17</sup><i class=\\"footnote\\">A. V. \\u201cIncense.\\u201d</i> (Mal. i. 11 ) <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb32\\u05c7\\u05e9\\u05c1</span> \\u201coffered\\u201d (ibid.) <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb46\\u05c7\\u05d1</span> \\u201cset up\\u201d (Gen. xxviii. 12)."], ["<i>He will be pierced</i>. He will find no mercy. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05e4\\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class=\\"footnote\\">The participle Niphal is called by I. E. \\u201cadjective\\u201d (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>). Comp. Zahoth, On the Niphal.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d2\\u05dc\\u05e0\\u05d4</span> <i>They will be ravished</i>. It is read <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05db\\u05d1\\u05e0\\u05d4</span> by euphemism.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e0\\u05dc</span> had originally a loss offensive meaning. Comp. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b5\\u05d2\\u05b6\\u05dc</span> \\u201cwife,\\u201d \\u201cqueen.\\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d1</span> \\u201cto lie,\\u201d but only in reading; the written text was of course not altered by them.</i>"], ["<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter."], ["<span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d8\\u05e9\\u05e0\\u05d4</span> They shall dash to pieces."], ["<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05ea \\u05d4\\u05d6\\u05d4 \\u05d9\\u05d4\\u05d9\\u05d4 \\u05e2\\u05dc\\u05d9\\u05d5\\u05df</span> \\u201cthis house which will <small>HAVE BEEN</small> high\\u201d (1 Kings ix. 8).<sup>20</sup><i class=\\"footnote\\">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4</span> is used for the past, while <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4</span> is replaced by <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4</span>). Here even the same word <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> is used once as a past and once as a future.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e9\\u05d1</span> It shall not be inhabited. <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05dc</span> <i>Shall pitch his tent</i>. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d4\\u05dc \\u2550 \\u05d9\\u05d4\\u05dc</span> Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d6\\u05d9\\u05df \\u2550 \\u05de\\u05d6\\u05d9\\u05df</span> \\u201clistening\\u201d (Prov. xvii. 4). <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there."], ["<span dir=\\"rtl\\">\\u05e6\\u05f2\\u05dd</span> \\u201cBeasts that dwell in the desert\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d7\\u05d9\\u05dd .(\\u05e2\\u05b4\\u05d9\\u05c7\\u05d4)</span> hap. leg. \\u201cBeasts at whose sight everyone is terrified.\\u201d<sup>21</sup><i class=\\"footnote\\">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \\u201cDoleful creatures.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea \\u05d9\\u05e2\\u05e0\\u05d4</span> <i>Owls</i>. A well known kind of birds. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cBeasts like Shedim;<sup>22</sup><i class=\\"footnote\\">In his commentary on Lev. (xvii. 7) I. E. explains <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8\\u05d9\\u05dd</span> according to the context by <span dir=\\"rtl\\">\\u05e9\\u05b5\\u05c1\\u05d3\\u05b4\\u05d9\\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \\u201cbeasts in the form of Shedim\\u201d (<span dir=\\"rtl\\">\\u05db\\u05d3\\u05de\\u05d5\\u05ea \\u05e9\\u05d3\\u05d9\\u05dd</span>).</i> \\u201cwild goats.\\u201d<sup>23</sup><i class=\\"footnote\\">A. V. \\u201cSatyrs.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d7\\u05d9\\u05dd</span> might also be taken as a kind of birds."], ["<span dir=\\"rtl\\">\\u05d0\\u05f2\\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class=\\"footnote\\">A. V. \\u201cThe wild beasts of the islands.\\u201d</i> Plural of <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05d9\\u05c7\\u05d4</span> \\u201cVulture\\u201d (Lev. xi. 14). <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e0\\u05d4</span> \\u201cAnd will sing\\u201d<sup>25</sup><i class=\\"footnote\\">A. V. \\u201cCry.\\u201d</i> or \\u201cAnd will dwell;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05df</span> \\u201chabitation\\u201d (Ps. xxvi. 8). <span dir=\\"rtl\\"><sup>26</sup><i class=\\"footnote\\">A. V. \\u201cIn their desolate houses.\\u201d</i>\\u05d1\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d5</span> According to some the same as <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d5</span> \\u201cin his palaces;\\u201d comp. Ez. xix. 7; but as the letters\\u2014with the exception of <span dir=\\"rtl\\">\\u05d0\\u05c4 \\u05d4\\u05c4 \\ufb4b \\u05d9\\u05c4</span>\\u2014do not interchange;<sup>27</sup><i class=\\"footnote\\">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d4\\u05e4\\u05db\\u05d9\\u05dd</span>.</i> it is better to explain the expression thus : \\u201cAnd every one of the vultures will sing with his widows.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e0\\u05d9\\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29."]], [["<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05e4\\u05d7\\u05d5</span> <i>And shall be joined</i>. Comp. <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d7\\u05e0\\u05d9</span> \\u201cjoin me\\u201d (1 Sam. ii. 36)."], ["<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05d1\\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05d1\\u05da</span> \\u201cfrom thy hardship\\u201d refers to the sufferings of the body, <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d6\\u05da</span> \\u201cfrom thy trouble\\u201d to those of the heart.<sup>1</sup><i class=\\"footnote\\">This distinction between <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1</span> and <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \\u201cFrom thy sorrow and from thy fear.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d4\\u05d1\\u05d4</span> <i>Gold</i>.<sup>2</sup><i class=\\"footnote\\">Literally, \\u201cshe that exacted gold,\\u201d <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d3\\u05b0\\u05d4\\u05b5\\u05d1\\u05c7\\u05d4</span> being part. fem. Hiphil of <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span>. A. V., \\u201cThe golden city.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1</span> \\u201cgold;\\u201d in Arabic it is likewise <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span> <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nHT0kCwxJ+yqABr3dNNB//9k=\\n\\">. The gold of the tribute is meant here."], ["<i>The staff</i>. A figure signifying \\u201ckingdom.\\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock."], ["<span dir=\\"rtl\\">\\u05de\\u05db\\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span dir=\\"rtl\\">\\u05d9\\u05d3</span> \\u201cof the hand,\\u201d or \\u201cwith the hand;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05ea\\u05d9\\u05dd \\u05d1\\u05de\\u05d6\\u05e8\\u05e7\\u05d9 \\u05f2\\u05df</span> \\u201cThey that drink wine out of basons [of silver or gold]\\u201d<sup>3</sup><i class=\\"footnote\\">The accents favour this explanation; <span dir=\\"rtl\\">\\u05de\\u05b7\\ufb3b\\u05b7\\u05ea\\u05ad</span> as well as <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05de\\u05b4\\u05d6\\u05b0\\u05e8\\u05b0\\u05c5\\u05e7\\u05ad\\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d3\\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \\u201cWho ruled over him that was persecuted without intermission.\\u201d The word <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d3\\u05e3</span> might, however, be taken in the active sense \\u201cpersecuting.\\u201d <sup>4</sup><i class=\\"footnote\\">The text has <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d3\\u05e3</span> to be <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span> \\u201cpassive,\\u201d we must read in the second explanation <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cactive.\\u201d I. E. says that although the form is passive, the meaning of the word is active (<span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05d1\\u05d8\\u05e2\\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \\u201ccaused to persecute,\\u201d and therefore also \\u201cpersecuting.\\u201d</i>"], ["<i>Is at rest</i>, since the death of the King of Babylon. <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7\\u05d5</span> <i>They break forth</i>. The root <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7</span> in Arabic means \\u201cto speak poetically.\\u201d"], ["<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts."], ["<span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05dc</span> <i>The grave</i>.<sup>5</sup><i class=\\"footnote\\">A. V. \\u201cHell.\\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d2\\u05b0\\u05d6\\u05c7\\u05d4</span> (femin.) and <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05e8</span> (mas.). <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d0\\u05d9\\u05dd</span> <i>The dead</i>. The <span dir=\\"rtl\\">\\u05d0</span> is, perhaps, instead of <span dir=\\"rtl\\">\\u05d4</span> (the root being <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d4</span> \\u201cto be weak\\u201d). <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d5\\u05d3\\u05d9</span> <i>The chiefs</i> (lit., \\u201cthe he-goats\\u201d) Comp. \\u201cAn he goat also and a king\\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings."], ["<i>All they</i>, etc. They would, if they could, speak thus. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05ea</span> <i>Art thou become weak</i>. Root <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d4</span> \\u201cto be ill;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d4</span> \\u201cillness.\\u201d (Exod. xv. 26)."], ["<span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class=\\"footnote\\">Piel. of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span>.</i> like <span dir=\\"rtl\\">\\u05d9\\u05bb\\ufb3c\\u05b7\\u05d3</span> \\u201cwas born\\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span>.</i> instead of the past.\\u2014As to the masculine form <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> (the subject <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4</span> being feminine) compare <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d7 \\u05de\\u05d4\\u05dd \\u05e7\\u05dc\\u05dc\\u05d4</span> \\u201cAnd of them a curse shall be taken up.\\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, which is participle masculine,<sup>8</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, instead of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05d9\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\u00a7 93, 9.)</i><sup>8</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, instead of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05d9\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\u00a7 93, 9.)</i> the same remark is to be made."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05dc</span> Very probably \\u201cLucifer,\\u201d as <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05d7\\u05e8</span> \\u201cmorning star\\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05dc</span> (lit., \\u201csplendour\\u201d); comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5</span> \\u201cThey shall cause to shine\\u201d (xiii. 11). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05e9</span> <i>Who didst weaken</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d7\\u05dc\\u05d5\\u05e9</span> \\u201cAnd he defeated\\u201d (Exod. xvii. 13). According to others: \\u201cWho didst cast lots;\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e9\\u05d9\\u05dd</span> \\u201cLots.\\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span dir=\\"rtl\\">\\u05e7\\u05dc\\u05e7\\u05dc \\u05d1\\u05d7\\u05e6\\u05d9\\u05dd</span> \\u201cHe divined by arrows\\u201d (Ez. xxi. 26).<sup>10</sup><i class=\\"footnote\\">This is said of the king of Babylon, when he came to attack Jerusalem.</i>"], ["<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class=\\"footnote\\">A. V. \\u201cThe mount of the congregation.\\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05d9 \\u05d0\\u05dc</span> \\u201cthe synagogues of God\\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \\u201cin the sides of the north;\\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class=\\"footnote\\">Comp. Ps. xlviii. 3, \\u201cMount Zion, on the sides of the north.\\u201d I. E. remarks, <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05e4\\u05d5\\u05df \\u05d9\\u05e8\\u05d3\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201con the north side of Jerusalem.\\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d3\\u05d5\\u05d3</span> \\u201cthe city of David,\\u201d which is also called <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d3\\u05ea \\u05e6\\u05d9\\u05d5\\u05df</span>, \\u201cthe stronghold of Zion,\\u201d or <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cZion,\\u201d and <span dir=\\"rtl\\">\\u05d4\\u05e8 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cthe mount Zion.\\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \\u201cthe mount of the house of the Lord,\\u201d \\u201cthe holy mount,\\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>"], ["Join this verse to the following : \\u201cThou hast said, I will ascend,\\u201d etc. \\u201cbut thou shalt be brought down,\\u201d etc. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span dir=\\"rtl\\">\\u05ea</span> being absorbed by <span dir=\\"rtl\\">\\u05d3</span>; the Dagesh in <span dir=\\"rtl\\">\\u05de</span> proves that it is Hithpael.<sup>13</sup><i class=\\"footnote\\">The Dagesh in <span dir=\\"rtl\\">\\u05de</span> distinguishes it from the Niphal; <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05b0\\ufb33\\u05c7\\u05de\\u05b6\\u05d4\\u2550\\u05d0\\u05b6\\ufb33\\u05c7\\u05de\\u05b6\\u05d4</span> is the Niphal, <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05ea\\u05b0\\ufb33\\u05b7\\ufb3e\\u05b6\\u05d4\\u2550\\u05d0\\u05b6\\ufb33\\u05b7\\ufb3e\\u05b6\\u05d4</span> the Hithpael.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d2\\u05d9\\u05d7\\u05d5</span>. They shall look. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05da \\u05d9\\u05ea\\u05d1\\u05d5\\u05e0\\u05e0\\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class=\\"footnote\\">A. V. \\u201cThey shall narrowly look upon thee.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class=\\"footnote\\">The masculine suffix in <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e2\\u05c7\\u05e8\\u05c7\\u05d9\\u05d5</span> is supposed to refer to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span>. See Note 21.</i> Some refer the suffix to <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> \\u201cwilderness,\\u201d others to the Babylonian king, explaining <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05d9\\u05d5 \\u05d4\\u05e8\\u05e1</span> \\u201che hath pulled down his own cities.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e4\\u05ea\\u05d7</span>. <i>He did not open</i>. Supply, \\u201ctheir prison.\\u201d<sup>16</sup><i class=\\"footnote\\">It is not clear whether I. E. takes <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05de\\u05d0\\u05e1\\u05e8\\u05dd \\u2550 \\u05d1\\u05d9\\u05ea\\u05d4</span> \\u201cprison,\\u201d or supplies <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05de\\u05d0\\u05e1\\u05e8\\u05dd</span>, and besides the verb <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05d1</span> \\u201cto return;\\u201d the rendering of the whole phrase would accordingly be, \\u201cHe opens not their prison, that they return home.\\u201d</i>"], ["<i>In his house</i>. Which he had prepared for himself, that is \\u201cthe grave;\\u201d comp. \\u201cman goeth to his long home\\u201d (Eccl. xii. 5)."], ["There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class=\\"footnote\\">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \\u201cPrepare slaughter for his sons\\u201d (ver. 21).<sup>18</sup><i class=\\"footnote\\">The question seems to be, whether this prophecy (verses 4\\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \\u201cPrepare slaughter <i>for his children</i>,\\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e6\\u05e8</span> As a bough. <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d5\\u05e2\\u05e0\\u05d9</span> <i>Pierced</i>. Comp. <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nppoGmmmgaaaaD//Z\\n\\"> (<span dir=\\"rtl\\">\\u05d8\\u05e2\\u05df</span>) \\u201cto pierce\\u201d in Arabic. According to some,\\u2014who in a rather circuitous way derive it from <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05df</span> \\u201cto load,\\u201d comp. <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05e0\\u05d5</span> \\u201cload\\u201d (Gen. xlv. 17)\\u2014\\u201cfull.\\u201d<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05d8\\u05e2\\u05e0\\u05d9 \\u05d7\\u05e8\\u05d1</span> \\u201cfull of wounds with the sword.\\u201d A. V., \\u201cThrust through with a sword.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d1\\u05e1</span> <i>Trodden</i>, A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>; (root <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e1</span>.)"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e8</span> <i>Thou shall be joined</i>. The radical <span dir=\\"rtl\\">\\u05d0</span> is dropped;<sup>20</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> \\u201cto join.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1</span> \\u201cI love\\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span dir=\\"rtl\\">\\u05d9</span> is omitted, and the word is derived from <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d3</span> \\u201cto be together.\\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \\u201cAnd he pulled down his cities\\u201d (ver. 17).<sup>21</sup><i class=\\"footnote\\">According to this remark, the suffix in <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> \\u201cthe world.\\u201d V. 17, I. E. seems to be of opinion that it refers to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span>, introducing the other explanation by <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cSome say.\\u201d</i>"], ["<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05dd</span> Enemies.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d9\\u05dd\\u2550\\u05e2\\u05e8\\u05d9\\u05dd</span>. The interchange of <span dir=\\"rtl\\">\\u05e6</span> and <span dir=\\"rtl\\">\\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\\u00e6an ones, <i>e.g.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8\\u2550\\u05e6\\u05d9\\u05e8</span> \\u201cmessenger;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e2 \\u2550 \\u05d0\\u05e8\\u05e5</span> \\u201cearth.\\u201d A. V., \\u201cCities.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05da</span> \\u201cthine enemy\\u201d (1 Sam. xxviii. 16). <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d0\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05dc\\u05d0\\u05d5\\u2550\\u05d5\\u05de\\u05dc\\u05d0\\u05d5</span>. According to others : \\u201cthe face of the world will then be filled with cities,\\u201d because the Babylonian kings will no longer be the masters of the earth."], ["<span dir=\\"rtl\\">\\u05e9\\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class=\\"footnote\\">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cRemnant.\\u201d</i> Comp. Lev. xx. 6. The father is meant. <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05df</span> Son. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d3</span> Grandson.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cNephew.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class=\\"footnote\\">A. V., \\u201cBittern.\\u201d</i> A well known animal. According to some <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> is derived from <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> \\u201cto roll\\u201d\\u2014comp. <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> \\u201cI rolled\\u201d (xxxviii 12)\\u2014on account of its power of rolling itself together. <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d0\\u05d8\\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed."], ["<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class=\\"footnote\\">According to I. E. the unchangeable decree of the Lord is called \\u201cHis oath;\\u201d it is an anthropomorphism.</i> <i>I thought</i>. \\u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\\u201d"], ["<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains."], ["<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn."], ["<i>For the Lord of hosts</i>, etc. \\u201cSince the Lord has decreed, who can annul it?\\u201d"], ["<span dir=\\"ltr\\">.<sup>27</sup><i class=\\"footnote\\">Here a new chapter commences, according to I. E.</i></span><span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d0</span> \\u201cThe prophecy\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBurden.\\u201d</i> or \\u201ca parable in the prophetic style,\\u201d as is apparent from the words \\u201cFor out of the serpent\\u2019s root,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2</span> <i>Cockatrice</i>. It is the same as <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2\\u05e0\\u05d9</span> (xi. 8); it is more dangerous than the serpent.\\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e3 \\u05de\\u05e2\\u05d5\\u05e4\\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents."], ["<span dir=\\"rtl\\">\\u05d1\\u05db\\u05d5\\u05e8\\u05d9 \\u05d3\\u05dc\\u05d9\\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05da</span> <i>And thy remnant</i> Thy children; comp. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05d5</span> \\u201cto his posterity\\u201d (Dan. xi. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05d9\\u05dc\\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \\u201cthat the Lord hath founded Zion\\u201d (ver. xxxii).<sup>29</sup><i class=\\"footnote\\">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d3\\u05d3</span> <i>Alone</i>. Related to <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b8\\u05d3\\u05b8\\u05d3</span> \\u201calone.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5\\u05e2\\u05d3\\u05d9\\u05d5</span> <i>In his castles.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cIn his appointed times.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3</span> admits both meanings: \\u201cthe appointed time,\\u201d and \\u201cthe appointed place.\\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d4 \\u05d9\\u05e2\\u05e0\\u05d4 \\u05de\\u05dc\\u05d0\\u05db\\u05d9 \\u05e0\\u05d5\\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class=\\"footnote\\">See iii. 12. A. V., \\u201cWhat shall one then answer the messengers of the nation.\\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them."]], [["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cIn the night.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc</span> is in the construct state. It is an elliptical expression for \\u201cin the night of such and such a day of the week.\\u201d<sup>2</sup><i class=\\"footnote\\">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \\u201cthe house,\\u201d but not the qualifying genitive. If <span dir=\\"rtl\\">\\u05dc\\u05b5\\u05d9\\u05dc</span> could only be the construct state, the whole sentence, <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05d3 \\u05e2\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d0\\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cOf Moab.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5\\u05d0\\u05d1\\u2550\\u05de\\u05d5\\u05d0\\u05d1</span>; the preposition <span dir=\\"rtl\\">\\u05d1</span> is omitted.<sup>4</sup><i class=\\"footnote\\">\\u201cAr\\u201d and \\u201cKir\\u201d being proper nouns, cannot govern a genitive; <span dir=\\"rtl\\">\\u05e2\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span> and <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span> are therefore explained by I. E. to be identical with <span dir=\\"rtl\\">\\u05e2\\u05e8 \\u05d1\\u05de\\u05d5\\u05d0\\u05d1</span> and <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05d1\\u05de\\u05d5\\u05d0\\u05d1</span>.</i> <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cBrought to silence.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cand I shall destroy\\u201d<sup>6</sup><i class=\\"footnote\\">On Hos. iv. 5, I. E. remarks that <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> followed by <span dir=\\"rtl\\">\\u05d0\\u05dc</span> signifies \\u201cto be similar,\\u201d without <span dir=\\"rtl\\">\\u05d0\\u05dc</span> \\u201cto destroy.\\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7."], ["<span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTo Bajith.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1 \\u05d4\\u05d1\\u05d9\\u05ea\\u2550\\u05d4\\u05d1\\u05d9\\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class=\\"footnote\\">I. E. does not take \\u201cthe high places\\u201d as in apposition \\u201cto Bajith and Diabon,\\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d4</span> \\u201ca high place,\\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d5\\u05e2\\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d7\\u05d5\\u05d1</span> \\u201chis pledge for the debt\\u201d<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d5\\u05e2\\u05d4</span> can be participle passive fem. Kal of <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05e2</span> \\u201cto cut,\\u201d or a noun like <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05d4</span> \\u201cvictory.\\u201d (Ex. xxxii. 18); the former is rejected, probably because <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05b0\\u05e2\\u05d5\\u05bc\\u05dc\\u05b8\\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05d1\\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d7\\u05d1\\u05e8\\u05ea\\u05d5</span> \\u201cAnd with his stripes\\u201d (liii. 5) is certainly nearer and more similar to <span dir=\\"rtl\\">\\u05e0\\u05b0\\u05bc\\u05d3\\u05d5\\u05bc\\u05e2\\u05b8\\u05d4</span> than is <span dir=\\"rtl\\">\\u05d7\\u05b2\\u05d1\\u05b9\\u05dc\\u05b8\\u05ea\\u05d5\\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span dir=\\"rtl\\">\\u05d1</span> before <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d5\\u05e7\\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d1\\u05d7\\u05d5\\u05d1\\u2550\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d7\\u05d5\\u05d1</span>, or by extending the force of the preposition before <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d3\\u05d0\\u05e9\\u05d9\\u05d5</span>, and referring it also to <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d6\\u05e7\\u05df</span>.</i> (Ez. xviii. 7). The preposition <span dir=\\"rtl\\">\\u05d1</span> \\u201con\\u201d before <span dir=\\"rtl\\">\\u05db\\u05dc \\u05e8\\u05d0\\u05e9\\u05d9\\u05d5</span> governs also <span dir=\\"ltr\\">.<sup>10</sup><i class=\\"footnote\\">The passage is to be rendered, according to I. E., \\u201cAnd on every beard is cutting.\\u201d</i></span><span dir=\\"rtl\\">\\u05db\\u05dc \\u05d6\\u05e7\\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class=\\"footnote\\">The words referred to are <span dir=\\"rtl\\">\\u05de\\u05d0\\u05dc \\u05d0\\u05d1\\u05d9\\u05da \\u05d5\\u05d9\\u05e2\\u05d6\\u05e8\\u05da \\u05d5\\u05d0\\u05ea \\u05e9\\u05d3\\u05d9</span>, which are equal to <span dir=\\"rtl\\">\\u05de\\u05d0\\u05dc \\u05d0\\u05d1\\u05d9\\u05da \\u05d5\\u05d9\\u05e2\\u05d6\\u05e8\\u05da \\u05d5\\u05de\\u05d0\\u05ea \\u05e9\\u05d3\\u05d9</span> \\u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\\u201d</i>"], ["<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class=\\"footnote\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1</span> \\u201cinhabitant\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d in the latter <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> (f.) \\u201cland\\u201d is supplied.</i><sup>12</sup><i class=\\"footnote\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1</span> \\u201cinhabitant\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d in the latter <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> (f.) \\u201cland\\u201d is supplied.</i> <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05dc\\u05d9\\u05dc</span> <i>Shall howl</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05d8\\u05d9\\u05d1</span> \\u201che will do good\\u201d<sup>13</sup><i class=\\"footnote\\">The regular future Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05d8\\u05d1</span> is <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05d8\\u05b4\\u05d9\\u05d1</span>, that of <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05dc</span> is <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05dc\\u05b4\\u05d9\\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly."], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d5 \\u05d9\\u05e8\\u05e2\\u05d4 \\u05dc\\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cHis life shall be grievous unto him.\\u201d</i> \\u201cThe soul of Moab shall cry out<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e2\\u05d4</span> is derived by I. E. from <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2 \\u2550 \\u05d9\\u05e8\\u05e2</span> \\u201cto cry out.\\u201d</i> unto him,\\u201d or \\u201cthe soul of every one of the armed soldiers will shout and say.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d0\\u05d1</span> For Moab. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05d4 \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cHis fugitives.\\u201d</i> The bars of the country cry, etc.; comp. \\u201cHowl, O gate\\u201d (xiv. 31); or \\u201cHer bars have been brought to Egypt,\\u201d<sup>17</sup><i class=\\"footnote\\">Zoan is, according to Targum and LXX., \\u201cTanis\\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span dir=\\"rtl\\">\\u05d0\\u05b9 \\u05d4\\u05b9 \\u05d5\\u05b9 \\u05d9\\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class=\\"footnote\\">Against Jerusalem, after having conquered Moab.</i> or \\u201cto Zoar<sup>19</sup><i class=\\"footnote\\">See Gen. xiii. 10, xix. 22.</i> near Sodom\\u201d; in either case <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05dc\\u05ea \\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> \\u201ca heifer of three years old\\u201dis in apposition to Zoar;<sup>20</sup><i class=\\"footnote\\">I. E. does not explain why Zoar or Zoan is called \\u201ca heifer of three years old.\\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05d4</span> being equivalent to <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d7\\u05d9\\u05d4</span> \\u2014not to <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d7\\u05d9\\u05d4</span> for how could a participle passive be formed of a neuter verb!\\u2014\\u201cher fugitive men came to Zoar.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e2\\u05e8\\u05d5</span> <i>They shall raise up</i>. The second <span dir=\\"rtl\\">\\u05e2</span> is not radical, but the reduplication of the radical <span dir=\\"rtl\\">\\u05e2</span>. The form is irregular.<sup>21</sup><i class=\\"footnote\\">The regular Polel of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8</span> is <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e2\\u05b9\\u05e8\\u05b5\\u05e8\\u05d5\\u05bc</span>.</i>"], ["<i>Nimrim</i>. Name of a place.<sup>22</sup><i class=\\"footnote\\">It is not clear whether I. E. takes only <span dir=\\"rtl\\">\\u05e0\\u05de\\u05e8\\u05d9\\u05dd</span> or <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05e0\\u05de\\u05e8\\u05d9\\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05d5\\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cDesolate.\\u201d</i> It is a noun; for were it participle Hiphil of a verb <span dir=\\"rtl\\">(\\u05e9\\u05de\\u05dd) \\u05e2\\u05f4\\u05e2</span>, the <span dir=\\"rtl\\">\\u05e9</span> would have Hirek <span dir=\\"rtl\\">(\\u05de\\u05b0\\u05e9\\u05c1\\u05b4\\u05de\\u05bc\\u05d5\\u05b9\\u05ea)</span>."], ["<span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8\\u05d4</span> <i>Abundance</i>. A noun. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e7\\u05d3\\u05ea\\u05dd</span> <i>And that which they have laid up</i>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05d5\\u05df</span> \\u201cthat which hath been delivered him to keep\\u201d (Lev. v. 23).\\u2014\\u201cThey will carry their treasures to the willows of the brook, to hide them there,\\u201d or better \\u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\\u201d that is, they will carry their property to another place, where it may be kept for them."], ["<span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Unto</i>. To be repeated before <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8 \\u05d0\\u05dc\\u05d9\\u05dd</span> \\u201cunto Beer Elim.\\u201d"], ["<span dir=\\"rtl\\">\\u05d3\\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e4\\u05d5\\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cMore.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5\\u05ea</span> \\u201cevils;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea \\u05e2\\u05d6\\u05d5\\u05ea\\u2550\\u05e2\\u05d6\\u05d5\\u05ea</span> \\u201cimpertinent words\\u201d (Prov. xviii. 23). <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d0\\u05e9\\u05d9\\u05ea</span> <i>For I will bring</i>. To be repeated before <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05dc\\u05d8\\u05ea</span>: \\u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\\u201d"]], [["<span dir=\\"rtl\\">\\u05db\\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThe lamb.\\u201d</i> A species of camel, that runs swiftly; comp. <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05d9</span> \\u201cthe swift messenger\\u201d<sup>2</sup><i class=\\"footnote\\">Literally, \\u201cthe rider on the dromedary\\u201d or \\u201cits leader.\\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8</span> \\u201cthe dromedary,\\u201d is called <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05dc \\u05d0\\u05e8\\u05e5</span> \\u201cthe ruler of the earth,\\u201d because its strides over the ground are the greatest;<sup>3</sup><i class=\\"footnote\\">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span dir=\\"rtl\\">\\u05db\\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class=\\"footnote\\">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \\u201cThe dromedary of the ruler of the land.\\u201d According to this opinion, we must assume that the word <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cdromedary\\u201d is here used instead of <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9</span> \\u201cthe rider.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> <i>And he</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32."], ["<i>Take counsel</i>, etc. The prophet says to Moab, \\u201cBefore this misfortune befalls thee, take counsel for thyself.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d9\\u05dc\\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span> \\u201ceating\\u201d (1 Kings xxi. 32); comp. <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201cjudges\\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05d7\\u05d9\\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class=\\"footnote\\">The difference between <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee."], ["<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class=\\"footnote\\">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span> \\u201cto suck,\\u201d or \\u201cto press; comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> \\u201cYou press out\\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class=\\"footnote\\">The plural of the verb <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5</span> does not agree with the singular <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05e1</span>; I. E. supplies therefore the word <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e0\\u05d5\\u05ea</span> \\u201carmies,\\u201d as the noun governing the genitive <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05dd</span> \\u201cof the oppressor.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e1\\u05d3</span> For the piety<sup>9</sup><i class=\\"footnote\\">The throne will be established as a reward for the piety of Hezekiah. A. V., \\u201cIn mercy,\\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d9\\u05e8</span> <i>Quick</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201chasting.\\u201d</i> Root <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8</span> \\u201cto be quick;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d4</span> \\u201cquickly.\\u201d"], ["<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Proud</i>. The omission of the <span dir=\\"rtl\\">\\u05d4</span> is irregular.<sup>11</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d4</span> \\u201cto be proud.\\u201d Kimchi compares <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d0\\u05b6\\u05d4 \\u2550 \\u05e0\\u05bc\\u05b5\\u05d0</span> with <span dir=\\"rtl\\">\\u05e8\\u05b5\\u05e2\\u05b6\\u05d4 \\u2550 \\u05e8\\u05b5\\u05e2\\u05b7</span> \\u201cfriend.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05db\\u05df \\u05d1\\u05d3\\u05d9\\u05d5</span> <i>His branches</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201clies.\\u201d \\u201cBranches\\u201d is a figurative expression for \\u201cchildren:\\u201d the meaning of the whole phrase is, \\u201chis children will not be as proud as he is.\\u201d</i> <i>will not be so</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> \\u201cbranches\\u201d (Ez. xvii. 6). Others render <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05d5</span> \\u201chis thoughts\\u201dand <span dir=\\"rtl\\">\\u05db\\u05df</span> \\u201cright\\u201d; comp. Num. xxvii. 7. As to <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05d5</span> \\u201chis thoughts\\u201dcomp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05da</span> \\u201cthy words\\u201d (Job xi. 3)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9 \\u05e7\\u05d9\\u05e8 \\u05d7\\u05e8\\u05e9\\u05ea \\u05ea\\u05d4\\u05d2\\u05d5 \\u05d0\\u05da \\u05e0\\u05db\\u05d0\\u05d9\\u05dd</span> Some explain, \\u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> \\u201cfoundations,\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05d0\\u05bb\\u05e9\\u05c1\\u05b7\\u05d9\\u05b8\\u05d0</span> \\u201cthe foundations\\u201d (Ezra iv. 12). I, however, prefer to connect <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> with <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> \\u201cflagons\\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\\u2014\\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\\u201d<sup>13</sup><i class=\\"footnote\\">In both explanations the words <span dir=\\"rtl\\">\\u05d0\\u05da \\u05e0\\u05d1\\u05d0\\u05d9\\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05dd</span> \\u201cthey,\\u201d that is the foundations; in the second <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05e0\\u05d5</span> \\u201cwe.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05d3\\u05de\\u05d5\\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cFields.\\u201d</i> Comp.Deut.xxxii.32. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cLanguish.\\u201d</i> Each of them languisheth.<sup>16</sup><i class=\\"footnote\\">See c. ii., Note 18.</i> <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05e0\\u05d5\\u05d9\\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThe lords of the heathen.\\u201d</i> Comp.<sup>18</sup><i class=\\"footnote\\">The instances quoted are to prove the use of the plural of nouns denoting \\u201cmaster\\u201d or \\u201clord\\u201d in reference to an individual.</i> <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cthe master of Joseph\\u201d (Gen. xxxix. 20). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cto his owner\\u201d (Ex. xxi. 34). The king<sup>19</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05de\\u05dc\\u05db\\u05d9 \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cThe kings of Assyria are meant,\\u201d but the instances quoted by I. E. show that <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9</span> signifies \\u201cchief,\\u201d not \\u201cchiefs.\\u201d We must therefore read either <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05dc\\u05da \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cAnd this is the king of Assyria,\\u201d or <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d4\\u05dd \\u05de\\u05dc\\u05db\\u05d9 \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cor the kings of Assyria are meant thereby.\\u201d In the latter case a second explanation is given, which leaves to the plural <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9</span> its proper meaning \\u201cchiefs.\\u201d</i> of Assyria is meant by <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05d4\\u05e0\\u05d5\\u05d9\\u05dd</span> \\u201cthe chief of nations.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05de\\u05d5</span> <i>Have broken down</i>. Root <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd</span> \\u201cto smite;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05de\\u05d4</span> \\u201cAnd she smote\\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05d7\\u05ea\\u05d9\\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cHer branches.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da \\u05e4\\u05e8\\u05d3\\u05e1 \\u05d3\\u05de\\u05d5\\u05e0\\u05d9\\u05dd</span> \\u201cthy plants an orchard of pomegranates\\u201d (Song iv. 13). <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9\\u05d5</span> <i>They spread</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d9\\u05dd</span> \\u201cspread\\u201d (2 Sam. xxx. 16)."], ["<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cfor.\\u201d<sup>21</sup><i class=\\"footnote\\">Before <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05df</span> \\u201cFor the vine of Sibma.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d5\\u05da</span> <i>I will water thee</i>. An irregular form; <span dir=\\"rtl\\">\\u05d9</span> is instead of <span dir=\\"rtl\\">\\u05d5</span>, and <span dir=\\"rtl\\">\\u05d5</span> instead of <span dir=\\"rtl\\">\\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e6\\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d3\\u05d3 .(\\u05e7\\u05b7\\u05d9\\u05b4\\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\u201cHedad,\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\u201cHedad\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class=\\"footnote\\">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e2\\u05e2</span> <i>He will shout</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05d4</span> \\u201cblowing the trumpet\\u201d (Lev. xxiii. 24); <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e2\\u05e2</span> is Polel of a verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d3\\u05d3</span>.<sup>24</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2</span> \\u201cto shout.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\u201cHedad,\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\u201cHedad\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking."], ["<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d9\\u05d5\\u05db\\u05dc</span> \\u201cAnd he shall not prevail.\\u201d The second explanation is preferable.<sup>25</sup><i class=\\"footnote\\">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>"], ["<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class=\\"footnote\\">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \\u201chath spoken,\\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding."], ["<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class=\\"footnote\\">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05dc\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cShall be diminished, and but very few will remain.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cShall be contemned, with all that great multitude.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05db\\u05d1\\u05d9\\u05e8</span> \\u201cNot great,\\u201d<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cFeeble.\\u201d</i> quantitative; comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cmany\\u201d (Job xxxiv. 24), or \\u201cNot great,\\u201d qualitative; the meaning of the phrase is \\u201cthere will not be left of them any great man;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d9\\u05e8</span> \\u201cgreat\\u201d (Job xxxvi. 5)."]], [["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class=\\"footnote\\">Hiphil of <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8</span> \\u201cto depart;\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> is participle Hophal: \\u201ccaused to depart,\\u201d or \\u201ctaken away.\\u201d</i><span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d9\\u05e8</span> \\u201cHe took away\\u201d (xviii. 5). <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7 \\u05de\\u05d5\\u05e1\\u05e8 \\u05de\\u05e2\\u05d9\\u05e8</span> \\u201cDamascus is taken away from being a city.\\u201d Join <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> with the feminine noun <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7</span>, although it has a masculine form. More correctly, however, <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7</span> may be taken as equal to <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d3\\u05de\\u05e9\\u05e7</span> \\u201cthe people of Damascus,\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7 \\u05de\\u05d5\\u05e1\\u05e8 \\u05de\\u05e2\\u05d9\\u05e8</span> \\u201cThe people of Damascus will be taken away from the city.\\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class=\\"footnote\\">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> \\u201cand she will be,\\u201d is used. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9</span> <i>Heap</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d9\\u05d9\\u05dd</span> \\u201cto heaps\\u201d (Ps. lxxix. 1); the <span dir=\\"rtl\\">\\u05de</span> is not radical."], ["<i>The cities</i>, etc. This was caused by the king of Assyria."], ["<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class=\\"footnote\\">According to the Hebrew text: \\u201cWhen Sennacherib came, he took <span dir=\\"rtl\\">(\\u05ea\\u05e4\\u05e9)</span> Damascus and also Samaria with its fortresses.\\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05e9</span>, the Niphal <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05e4\\u05e9\\u05d4</span>, and translate \\u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \\u201cThe glory of Jacob shall be made thin\\u201d (ver. 4). Others explain, \\u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\\u201d<sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05db\\u05d1\\u05d5\\u05d3 \\u05d1\\u05e0\\u05d9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is, according to this explanation, to be translated by \\u201cas if it were a glory for the children of Israel,\\u201d or \\u201cnearly a glory,\\u201d etc. For both significations of the prefix <span dir=\\"rtl\\">\\u05db</span> a sufficient number of instances can be adduced.</i>"], ["<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity."], ["<i>And it shall be</i>, the first time.<sup>6</sup><i class=\\"footnote\\">I. E. does not here explain the repetition of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class=\\"footnote\\">I. E. does not here explain the repetition of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e1\\u05e3 \\u05e7\\u05e6\\u05d9\\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d5\\u05e6\\u05e8</span> \\u201cthe harvestman,\\u201d must be supplied before <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class=\\"footnote\\">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d4\\u2550\\u05e8\\u05e4\\u05d0</span> \\u201cto be weak,\\u201d or from some other source.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e7\\u05e3</span> <i>As the shaking of</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cand he will cut down\\u201d (x. 34); <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05d5\\u05e4\\u05d5</span> \\u201clet them kill\\u201d (xxix. 1). <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe uppermost bough.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05d9\\u05e8\\u05da</span> \\u201cHe hath exalted thee\\u201d (Deut. xxvi. 18); the word <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> \\u201cchief.\\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \\u201cberries.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4 \\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> is not an attribute to <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span>, because it is feminine, while <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e3</span> \\u201cbranch\\u201d is masculine, but to the noun referred to by the pronoun <span dir=\\"rtl\\">\\u05d4\\u05b8</span> \\u201cher,\\u201d that is, \\u201cthe olive tree.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4 \\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> means accordingly, \\u201cIn the branches of her that is fruitful.\\u201d A. V., \\u201cIn the outmost fruitful branches thereof.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d4 \\u05d4\\u05d0\\u05d3\\u05dd \\u05e2\\u05dc \\u05e2\\u05e9\\u05d4\\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class=\\"footnote\\">It is remarkable that I. E. makes a similar remark on all passages where the verb <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cNor the images.\\u201d</i> The <span dir=\\"rtl\\">\\u05e0</span> is not radical; comp. <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05de\\u05e0\\u05d9\\u05d5\\u05ea</span> \\u201cmerciful\\u201d (Lam. iv. 10). <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e0\\u05d9\\u05dd</span> are images made like chariots in honour of the sun <span dir=\\"rtl\\">(\\u05d7\\u05b7\\u05de\\u05bc\\u05b8\\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3)."], ["<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \\u201cthey\\u201d the Canaanites are meant. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05e9</span> <i>The tree</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cBough.\\u201d</i> Comp. Ezek. xxxi. 3. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05de\\u05d9\\u05e8</span> \\u201cAnd the uppermost branch.\\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class=\\"footnote\\">This remark is caused by the change of the number from the plural in <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9 \\u05de\\u05e2\\u05d6\\u05d5</span> \\u201chis strong cities,\\u201d to the singular in <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> \\u201cAnd she shall be.\\u201d</i>"], ["<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05de\\u05e0\\u05d9\\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> \\u201cto flourish.\\u201d A. V., \\u201cpleasant.\\u201d</i> <span dir=\\"rtl\\">\\u05d6\\u05e8</span> means likewise \\u201cgrowing quickly.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05de\\u05d5\\u05e8\\u05ea \\u05e9\\u05d5\\u05e8\\u05e7 \\u05d6\\u05e8 \\u2550 \\u05d5\\u05d6\\u05de\\u05d5\\u05e8\\u05ea \\u05d6\\u05e8</span> \\u201cAnd a branch of a thriving vine-tree.\\u201d<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWith strange slips.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d2\\u05e9\\u05d2\\u05d9</span> <i>Thou shalt make to grow</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d0</span> \\u201cto be large;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9\\u05d0</span> \\u201cgreat.\\u201d \\u201cThou shalt make it to grow quickly.\\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class=\\"footnote\\">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span dir=\\"rtl\\">\\u05e0\\u05d3</span> There will depart.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cShall be a heap.\\u201d</i> <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> <i>The branch</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThe harvest.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e6\\u05d9\\u05e8\\u05d9</span> \\u201cin my branch\\u201d (Job xxix. 19)."], ["<span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05d4</span> <i>Sore</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cGrief\\u201d</i> Supply <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4</span> \\u201cplague,\\u201d to which the word is an attribute <span dir=\\"rtl\\">(\\u05de\\u05db\\u05d4 \\u05e0\\u05d7\\u05dc\\u05d4 \\u2550 \\u05e0\\u05d7\\u05dc\\u05d4)</span>, \\u201ca sore plague;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d0\\u05d4 \\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5</span> \\u201cand their meat plenteous\\u201d (Hab. i. 16) \\u2550 <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d0\\u05d4 \\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span>.<span dir=\\"ltr\\"><sup>21</sup><i class=\\"footnote\\">The assumption of the ellipsis of <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4</span> \\u201cplague,\\u201d is based on the difference in respect to the genders of the noun <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> (masc.), and the adjective <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05d4</span> (fem.); the same is the case in <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d1\\u05e8\\u05d9\\u05d0\\u05d4</span>, which is explained by I. E. to be equal to <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d0\\u05db\\u05d9\\u05dc\\u05d4 \\u05d1\\u05e8\\u05d9\\u05d0\\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span dir=\\"rtl\\">\\u05d5\\u05db\\u05d0\\u05d1 \\u05d0\\u05e0\\u05d5\\u05e9</span> \\u201cand of desperate sorrow;\\u201d with <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d5\\u05e9</span> con-connect <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05e0\\u05e9</span> \\u201cand it was very sick\\u201d (2 Sam. xii. 15). \\u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\\u201d"], ["<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d0\\u05d5\\u05df</span> <i>That make a rushing</i>. It is of the same root <span dir=\\"rtl\\">(\\u05e9\\u05d0\\u05d4)</span> as <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> \\u201cnoise.\\u201d The <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> is not radical;<sup>22</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> \\u201cto rush.\\u201d</i> the form of the noun is like that of <span dir=\\"rtl\\">\\u05d6\\u05d3\\u05d5\\u05df</span> \\u201cpride\\u201d (Prov. xi. 2)."], ["<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class=\\"footnote\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\u201call of them\\u201d (ibid.) be taken as a hyperbole.</i>"], ["<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class=\\"footnote\\">By this remark, I. E. meant perhaps to say that \\u201ceventide\\u201d is to be considered as a figurative expression, signifying \\u201cdistress,\\u201d \\u201canxiety.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d4</span> <i>Trouble</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d5\\u05ea</span> \\u201cterror\\u201d (Ez. xxvi. 21); <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dc\\u05d4 \\u2550 \\u05d1\\u05dc\\u05d4\\u05d4</span> like <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9 \\u2550 \\u05db\\u05e9\\u05d1</span> \\u201clamb.\\u201d <i>And he is not</i>. \\u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class=\\"footnote\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\u201call of them\\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class=\\"footnote\\">See c. xvi., note 27.</i>"]], [["<span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d9</span> <i>Oh !</i><sup>1</sup><i class=\\"footnote\\">A. V., \\u201cWoe.\\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span dir=\\"rtl\\">\\u05e6\\u05dc\\u05e6\\u05dc</span> <i>Shadowing</i>. Reduplication of <span dir=\\"rtl\\">\\u05e6\\u05dc</span> \\u201cshadow.\\u201d A shady land is identical with \\u201ca wide land.\\u201d<sup>2</sup><i class=\\"footnote\\">The idea of connecting \\u201cshady\\u201d with \\u201cwide,\\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class=\\"footnote\\">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>"], ["<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \\u201cthe rivers\\u201d mentioned before, <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d9 \\u05de\\u05de\\u05e9\\u05da \\u05d5\\u05de\\u05d5\\u05e8\\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cScattered and peeled.\\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span dir=\\"rtl\\">\\u05de\\u05df \\u05d4\\u05d5\\u05d0</span> <i>From thence</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cFrom their beginning.\\u201d</i> From that people, or from those rivers.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05de\\u05bc\\u05b6\\u05e0\\u05bc\\u05d5\\u05bc \\u2550 \\u05de\\u05df \\u05d4\\u05d5\\u05bc\\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> a reference to the plural <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9</span> \\u201crivers,\\u201d is very strange. Instead of <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9</span> we have perhaps to read <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d1\\u05b6\\u05e8 \\u05e0\\u05d4\\u05e8\\u05d9</span></i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d9 \\u05e7\\u05d5 \\u05e7\\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cA nation meted out.\\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d1\\u05d5\\u05e1\\u05d4</span> And therefore it is trodden down. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d0\\u05d5</span> <i>They have spoiled</i>. <span dir=\\"rtl\\">\\u05d0</span> is to replace the second <span dir=\\"rtl\\">\\u05d6</span> of the root which is omitted; comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cthey are thin\\u201d<sup>8</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc</span> \\u201cto be poor.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc\\u05d5 \\u2550 \\u05d3\\u05dc\\u05d9\\u05d5</span> as <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d6\\u05d5 \\u2550 \\u05d1\\u05d5\\u05d0\\u05d5</span>.<br>8a I. E. himself is of opinion that <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b8\\u05d6\\u05d5\\u05bc \\u2550 \\u05d1\\u05d6\\u05d0\\u05d5</span>. See Moznaim, sub voce, <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d7\\u05dc\\u05e4\\u05d9\\u05dd</span>, and Zahoth, On the Numerals, sub voce <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e8\\u05d9\\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \\u201ckings;\\u201d comp. \\u201cThe water of the river\\u201d<sup>9</sup><i class=\\"footnote\\">To this phrase Isaiah adds the explanation: \\u201cThe king of Assyria.\\u201d</i> (viii. 7)."], ["<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib."], ["<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class=\\"footnote\\">In order to remove the anthropomorphism, \\u201cGod takes rest,\\u201d I. E. substitutes for \\u201cGod,\\u201d or the pronoun referring to Him, the word <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e0\\u05d4</span> (lit. \\u201cdwelling,\\u201d) \\u201cthe divine glory revealed in His works.\\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d1\\u05d9\\u05d8\\u05d4</span> \\u201cAnd I shall see.\\u201d<sup>11</sup><i class=\\"footnote\\">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span dir=\\"rtl\\">\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span>\\u2014the word is quoted by I. E. without <span dir=\\"rtl\\">\\u05d1</span>\\u2014and explained by this remark, the exceptional construction of the verb <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05d8</span> with a noun without the preposition <span dir=\\"rtl\\">\\u05d1</span>; he says that it has the meaning of <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d4</span> \\u201cto see,\\u201d which governs the accusative.</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05e8 \\u05e6\\u05d7 \\u2550 \\u05e6\\u05d7</span> \\u201cPure air.\\u201d<sup>12</sup><i class=\\"footnote\\">According to I. E. the words <span dir=\\"rtl\\">\\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05d0\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span>, must be rendered \\u201cwhen the pure air is warm after the rain.\\u201d A. V., \\u201cLike a clear heat upon herbs.\\u201d</i><sup>12</sup><i class=\\"footnote\\">According to I. E. the words <span dir=\\"rtl\\">\\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05d0\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span>, must be rendered \\u201cwhen the pure air is warm after the rain.\\u201d A. V., \\u201cLike a clear heat upon herbs.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span> <i>After rain</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05df \\u05d0\\u05d5\\u05e8\\u05d5</span> \\u201cthe cloud of his rain\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cHis bright cloud.\\u201d</i> (Job xxxvii. 11). The sun is also called <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8</span>, the moon too,\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9\\u05dd \\u05d2\\u05d3\\u05d5\\u05dc\\u05d9\\u05dd</span> \\u201cgreat luminaries\\u201d<sup>14</sup><i class=\\"footnote\\">Sun and moon.</i> (Ps. cxxxvi. 7)\\u2014because they are the cause of the rain,<sup>14a</sup><i class=\\"footnote\\">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05de\\u05dc</span> <i>Ripening</i>, Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05de\\u05dc</span> \\u201cAnd it ripened\\u201d (Num. xvii. 23). <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4 \\u05e0\\u05e6\\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d6\\u05dc\\u05d9\\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d8\\u05d9\\u05e9\\u05d5\\u05ea</span> The large branches, that spread <span dir=\\"rtl\\">(\\u05e0\\u05d8\\u05e9)</span> widely. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05ea \\u2550 \\u05d4\\u05ea\\u05d6</span> \\u201cHe cut.\\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class=\\"footnote\\">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e7 \\u05e2\\u05d1\\u05e8</span> \\u201cHath gone, passed by\\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\\u201d"], ["<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d9\\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b5\\u05e9\\u05c1</span> (Est. i. 6), and <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05d9\\u05b4\\u05e9\\u05c1</span> <span dir=\\"ltr\\">(1</span> Chron. xxix. 2), \\u201cmarble.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e5</span> <i>And shall summer</i>. Comp. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> \\u201csummer\\u201d (Gen. viii. 22). <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e8\\u05e3</span> <i>Shall winter</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05e8\\u05b6\\u05e3</span> \\u201cwinter\\u201d (Gen. viii. 22).\\u2014The beasts will remain there to eat the corpses of the killed."], ["<span dir=\\"rtl\\">\\u05e9\\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\\u2014\\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\\u201d etc.<sup>16</sup><i class=\\"footnote\\">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)"]], [["<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees."], ["<span dir=\\"rtl\\">\\u05d5\\u05e1\\u05db\\u05e1\\u05db\\u05ea\\u05d9</span> <i>And I will set</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05db\\u05e1\\u05da</span> \\u201cHe will set up\\u201d (ix. 10)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e7\\u05d4</span> <i>And shall fail</i>. Root <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span> \\u201cto empty.\\u201d Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span> \\u201cmaketh empty\\u201d (xxiv. 1). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e7\\u05d4</span> is Niphal of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span>, and is formed like <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05d1\\u05d4</span> \\u201cand it will be wound about\\u201d<sup>1</sup><i class=\\"footnote\\">The regular form of the Niphal third person fem. sing. past of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span> and <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d1</span> is <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05e1\\u05b7\\u05d1\\u05bc\\u05b8\\u05d4 \\u05e0\\u05b8\\u05d1\\u05b7\\u05e7\\u05bc\\u05b8\\u05d4</span>, but the reduplication is very often neglected in the verbs <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d6\\u05b0\\u05de\\u05d5\\u05bc ,\\u05d5\\u05b0\\u05e0\\u05b8\\u05d1\\u05b0\\u05dc\\u05b8\\u05d4</span> (Gen. xi. 6,7) from <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span> and <span dir=\\"rtl\\">\\u05d6\\u05d8\\u05dd</span>.</i> (Ez. xli. 7). <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05dd</span> <i>Charmers</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d8</span> \\u201csoftly\\u201d (1 Kings xxi. 27); <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05dd</span> signifies \\u201cthings that are done secretly.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e1\\u05db\\u05e8\\u05ea\\u05d9</span> <i>And I will give over</i>. The <span dir=\\"rtl\\">\\u05db</span> is here, according to some, substituted for <span dir=\\"rtl\\">\\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05db\\u05e8\\u05d5</span> \\u201cand were stopped\\u201d<sup>2</sup><i class=\\"footnote\\">The second explanation is not different from the first in substance, but in the wording, because after all <span dir=\\"rtl\\">\\u05e1\\u05db\\u05e8</span> means the same as <span dir=\\"rtl\\">\\u05e1\\u05d2\\u05e8</span> \\u201cto shut,\\u201d \\u201cto stop,\\u201d \\u201cto deliver up,\\u201d whether we say that the former is derived from the latter by the change of <span dir=\\"rtl\\">\\u05d2</span> into <span dir=\\"rtl\\">\\u05db</span> or not.</i> (Gen. viii. 2). <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05e0\\u05d9\\u05dd \\u05e7\\u05e9\\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class=\\"footnote\\">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd shall fail,\\u201d \\u201cfaileth.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05e0\\u05dd \\u05d1\\u05e6\\u05de\\u05d0 \\u05e0\\u05e9\\u05ea\\u05d4</span> \\u201ctheir tongue is dry for thirst\\u201d (xli. 17)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05e0\\u05d9\\u05d7\\u05d5</span> <i>And shall leave.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd they shall turn far away.\\u201d</i></i>. <span dir=\\"rtl\\">\\u05d0</span> is epenthetic. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05e0\\u05d9\\u05d7\\u05d5 \\u05e0\\u05d4\\u05e8\\u05d5\\u05ea</span> \\u201cAnd the people will leave the rivers.\\u201d<sup>6</sup><i class=\\"footnote\\">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc\\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cShall be emptied.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05dc</span> \\u201cpoor\\u201d (Lev. xiv. 21). <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d5\\u05e8\\u05d9 \\u05de\\u05e6\\u05d5\\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe rivers of defence.\\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d4 \\u05d5\\u05e1\\u05d5\\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05dc\\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cShall wither.\\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9)."], ["<span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span> Some compare it with <span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05e8\\u05d4</span> \\u201cspreading himself\\u201d (Ps. xxxvii. 35), and say that it means \\u201cgreen;\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThe paper reeds.\\u201d</i> \\u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\\u201d Others, \\u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d4</span> \\u201cto be naked,\\u201d \\u201cto be without the covering;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span> \\u201cnaked places\\u201d is, according to this remark, the proper expression for \\u201cbanks of rivers which are bare of their usual verdure,\\u201d the verdure being, as it were, the covering of the earth.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> And they shall mourn. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d9\\u05d2\\u05d9\\u05dd</span> <i>The fishers</i>. A noun analogous to <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1\\u05b4\\u05d9\\u05dd</span> \\u201cthieves\\u201d (i. 23). <span dir=\\"rtl\\">\\u05d7\\u05db\\u05d4</span> <i>Angle</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05db\\u05d4</span> \\u201cwith an angle\\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05da\\u05b0</span> \\u201cpalate,\\u201d but they are far from being right.<sup>12</sup><i class=\\"footnote\\">I. E. does not show, why he rejects this derivation; it seems rather probable that <span dir=\\"rtl\\">\\u05d7\\u05db\\u05d4</span> \\u201cangle\\u201d is derived from <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05da\\u05b0</span> \\u201cpalate,\\u201d because the hook takes hold of the fish in the palate.</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05e8\\u05ea</span> Net."], ["<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05e7\\u05d5\\u05ea</span> <i>Red</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cFire.\\u201d</i> Some compare it with <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e8\\u05e7</span> \\u201ccomb,\\u201d but more correctly it is derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8\\u05e7</span> \\u201cvine branch\\u201d (v. 2), and it signifies, \\u201chaving the colour of the vine branch,\\u201d \\u201cred;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e7\\u05d9\\u05dd</span> \\u201cred\\u201d (Zac. i. 8). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9</span> It is either an adjective, meaning \\u201cwhite,\\u201d<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cNet-works.\\u201d</i> or a noun, signifying \\u201cfine things,\\u201d <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b8\\u05d9</span> being a plural form used instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9\\u05dd</span>; comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9</span> \\u201cthe nobles of\\u201d (Jer. xxvii. 20).<sup>15</sup><i class=\\"footnote\\">As the Hebrew text stands <span dir=\\"rtl\\">\\u05d5\\u05db\\u05de\\u05d5\\u05d4\\u05d5 \\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9</span> does not contribute anything to the explanation of the irregular form <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b8\\u05d9</span>. The text seems to be incorrect; after <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5\\u05d4\\u05d5</span> some instance like <span dir=\\"rtl\\">\\u05d7\\u05b7\\u05dc\\u05d5\\u05b9\\u05e0\\u05b8\\u05d9</span> \\u201cwindows\\u201d (Jer. xxii. 17), or <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05d5\\u05b9\\u05d1\\u05b7\\u05d9</span> \\u201cgrasshoppers\\u201d (Am. xii. 1) is expected, and instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> we should perhaps read <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea \\u05d4\\u05d9\\u05d5\\u05f4\\u05d3</span> \\u201cthe <span dir=\\"rtl\\">\\u05d9</span> being sounded.\\u201d (See Rashi and Michlal Jophi ad locum.)</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cIn the purposes thereof.\\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> <i>Sluices</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05db\\u05e8\\u05d5</span> \\u201cand they were stopped\\u201d (Gen. viii. 2), although <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> is spelt with <span dir=\\"rtl\\">\\u05e9\\u05b9</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d5\\u05e8\\u05d9 \\u2550 \\u05d1\\u05e9\\u05d5\\u05e8\\u05d9</span> \\u201cwhen I depart\\u201d (Hos. ix. 12). <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05de\\u05d9 \\u05e0\\u05e4\\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span dir=\\"rtl\\">(\\u05e0\\u05e4\\u05e9)</span> of the fish.<sup>17</sup><i class=\\"footnote\\">This explanation is against the accents, which require <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> rather to be joined to <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9</span> than to the following word. According to I. E. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> together with <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d0\\u05e0\\u05de\\u05d9</span> is one expression, the object to <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05e9\\u0596\\u05b9\\u05b5\\u05d9 \\u05e9\\u05b9\\u05b6\\u05db\\u05a5\\u05b6\\u05e8 \\u05d0\\u05b7\\u05e0\\u05b0\\u05de\\u05b5\\u05d9\\u05be\\u05e0\\u05b8\\u0591\\u05e4\\u05b6\\u05e9\\u05b9</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4, \\u05d9\\u05e2\\u05e6\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4 \\u2550 \\u05d7\\u05db\\u05de\\u05d9 \\u05d9\\u05d5\\u05e2\\u05e6\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cThe wise counsellors of Pharaoh.\\u201d</i> This is an elliptical expression; comp. <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05d9 \\u05e0\\u05d7\\u05dc\\u05d9 \\u05d3\\u05d1\\u05e9</span> \\u201cRivers, brooks of honey\\u201d<sup>19</sup><i class=\\"footnote\\">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e6\\u05d9</span> is a genitive governed by the first noun <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d9</span>: \\u201cthe wise of the counsellors of Pharaoh.\\u201d</i> (Job xxx. 17). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e2\\u05e8\\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIs become brutish;.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> \\u201cfool\\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \\u201cA son of free men\\u201d (Koh. x. 17). Each of them will praise himself: \\u201cmy father was wise, my forefathers in days of old were also kings.\\u201d"], ["<i>Where are thy wise men</i>, etc. \\u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05dc\\u05d5</span> <i>Are become fools</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05dc\\u05e0\\u05d5</span> \\u201cwe acted foolishly\\u201d (Num. xii. 11). <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05d5</span> <i>They are deceived</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d9\\u05d0\\u05e0\\u05d9</span> \\u201chath beguiled me\\u201d (Gen. iii. 13); it is Niphal. <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05ea</span> <i>The stay</i>. The nobles. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d5\\u05ea</span> \\u201cthe chiefs\\u201d (Judges xx. 2). <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d8\\u05d9\\u05d4</span> <i>The tribes thereof</i>, that is, \\u201cher families.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da \\u2550 \\u05de\\u05e1\\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \\u201cto mingle.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e2\\u05d9\\u05dd</span> <i>Perverseness</i>. An irregular form of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d4</span> \\u201cto overturn.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d5\\u05bc\\u05b8\\u05d4</span> \\u201cOverturned\\u201d (Ez. xxi. 32)."], ["<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \\u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\\u201d In the same way the phrase, \\u201cpalm-tree and reed,\\u201d is to be explained."], ["<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord."], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e0\\u05d0</span> <i>For a terror</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e0\\u05d5</span> \\u201cthey reel to and fro\\u201d (Ps. cvii. 27). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05de\\u05d7\\u05d5\\u05e0\\u05d4</span> \\u201cand with the compass\\u201d<sup>21</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2 \\u2550 \\u05d7\\u05d2\\u05d2</span>, \\u201cto move about,\\u201d \\u201cto stagger,\\u201d \\u201cto fear.\\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant."], ["<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class=\\"footnote\\">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \\u201cCanaan\\u201d is here used for \\u201cHebrew.\\u201d Rashi explains: \\u201cThe holy language spoken by the Israelites, who dwell in Canaan.\\u201d</i> <span dir=\\"rtl\\"><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe city of destruction.\\u201d</i>\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span> The name of a town. It is surprising how people can confound <span dir=\\"ltr\\">\\u05d4</span> with <span dir=\\"ltr\\">\\u05d7</span> <span dir=\\"rtl\\"><sup>24</sup><i class=\\"footnote\\">The Targum has besides the literal translation of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span>, namely <span dir=\\"rtl\\"> \\u05d3\\u05e2\\u05ea\\u05d9\\u05d3\\u05d0 \\u05dc\\u05de\\u05d7\\u05e8\\u05d1 \\u05e7\\u05e8\\u05ea\\u05d0</span> \\u201ccity of destruction,\\u201d also the name <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05e9\\u05de\\u05e9</span>, \\u201cthe city of the sun,\\u201d the origin of which some find in the reading of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d7\\u05e8\\u05e1</span>, instead of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span>. As to <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e1</span> \\u201csun,\\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\\u05d4\\u05d4\\u05e8\\u05e1 with \\u05d4\\u05d7\\u05e8\\u05e1)</span>"], ["<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class=\\"footnote\\">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class=\\"footnote\\">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \\u201cAnd they will worship with sacrifice and meat-offering\\u201d (ver. 21)."], ["<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05d9\\u05e2 \\u05d5\\u05e8\\u05d1</span> may be explained as <span dir=\\"rtl\\"><i>\\u1f10\\u03bd \\u03b4\\u03b9\\u00e0 \\u03b4\\u03c5o\\u1fd6\\u03bd</i></span>: \\u201ca deliverer who is also a great man;\\u201d \\u201ca great deliverer.\\u201d It would be a more natural explanation to take <span dir=\\"rtl\\">\\u05e8\\u05d1</span> as participle of <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span> \\u201cto plead;\\u201d \\u201ca helper and a defender.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cchief\\u201d (Est. i. 8)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d1\\u05d3\\u05d5 \\u05d1\\u05d6\\u05d1\\u05d7 \\u2550 \\u05d5\\u05e2\\u05d1\\u05d3\\u05d5 \\u05d6\\u05d1\\u05d7</span> \\u201cAnd they shall worship with sacrifice.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05dd \\u05e8\\u05e4\\u05d0 \\u2550 \\u05d5\\u05e8\\u05e4\\u05d0</span> And he will surely heal them. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e2\\u05ea\\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer."], ["<span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d5\\u05e8\\u05d4</span> To Assyria.\\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class=\\"footnote\\">This assertion is probably based on the last words of this verse, <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd \\u05d0\\u05ea \\u05d0\\u05e9\\u05d5\\u05e8 \\u05d5\\u05e2\\u05d1\\u05e8\\u05d5</span>, \\u201cAnd the Egyptians shall serve the Assyrians.\\u201d (A. V., \\u201cwith the Assyrians.\\u201d) The Hebrew <span dir=\\"rtl\\">\\u05d0\\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \\u201cwith.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9\\u05d9\\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05dc\\u05e9\\u05d9\\u05dd</span> \\u201cand chiefs\\u201d<sup>29</sup><i class=\\"footnote\\">Literally, according to I. E., \\u201cofficers of the third rank.\\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> meant \\u201cchief,\\u201d it would signify, according to I. E., \\u201can officer of a lower rank\\u201d that had above him the <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e0\\u05d4</span>, \\u201cthe officer of the second rank,\\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> \\u201ca third\\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9\\u05d4</span> \\u201cthree,\\u201d and explained by \\u201cthe third;\\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \\u201ca blessing in the midst of the land,\\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class=\\"footnote\\">Comp. next verse.</i>"], ["<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \\u201che will be a blessing,\\u201d etc; or He has blessed each of the three.<sup>32</sup><i class=\\"footnote\\">The question is here, to which word does the pronoun in <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b5\\u05e8\\u05b0\\u05db\\u05d5\\u05b9</span> \\u201che blessed him\\u201d refer. The one explanation refers it to \\u201cIsrael;\\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \\u201cIsrael, Egypt, and Assyria,\\u201d and explains the singular of the pronoun in the usual way, \\u201ceach of them.\\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \\u201cmy people.\\u201d <i>And the work of my hands</i> (and not \\u201cmy people\\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\\u00e6an translation renders this passage thus: \\u201cBlessed be my people that is in Egypt.\\u201d"]], [["<i>Sargon</i>.<sup>1</sup><i class=\\"footnote\\">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines."], ["<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class=\\"footnote\\">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05e4\\u05ea</span> <i>And an example</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cWonder,\\u201d \\u201csign.\\u201d</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cWonder,\\u201d \\u201csign.\\u201d</i> Comp. \\u201cAnd Ezekiel shall be unto you an example\\u201d (Ez. xxiv. 24). <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> Either \\u201cin three years from that day,\\u201d<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05d3 \\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd\\u2550\\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd</span>.</i> or \\u201cthree years,\\u201d shall Egypt be in misfortune."], ["<i>Ethiopia</i>, that came to help them. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d7\\u05b0\\u05b7\\u05e9\\u05c1\\u05d5\\u05bc\\u05e4\\u05b7\\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd uncovered\\u201d</i> The first person refers either to the prophet, \\u201cthe people whose nakedness he indicated by going naked,\\u201d or to God; \\u201cthe people whom God hath made bare.\\u201d<sup>6</sup><i class=\\"footnote\\">I. E. considers the ending <span dir=\\"rtl\\">\\u2013\\u05b7\\u05d9</span> in <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05b7\\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05b5\\u05d9</span>, the construct state of the plural <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05e9\\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> Either, \\u201cTo the shame of Egypt;\\u201d or join <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9</span>, mentioned before, also to <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span>, so that <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> is in apposition to <span dir=\\"rtl\\">.<sup>7</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> refers to the whole sentence. \\u201cAll the preceding will be to the disgrace of Egypt;\\u201d according to the second, it is the complement to <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9</span> \\u201cuncovered with regard to their nakedness.\\u201d</i>\\u05e9\\u05ea</span>"], ["<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\\u2014that is, of whose alliance\\u2014they were proud."], ["<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \\u201cThis has happened to those to whom we fled,\\u201d etc.<sup>8</sup><i class=\\"footnote\\">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span dir=\\"rtl\\">\\u05d0\\u05d9</span> \\u201cisland.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8 \\u05d9\\u05dd</span> \\u201cThe desert<sup>1</sup><i class=\\"footnote\\">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\\u201d that is, Babylon, which is west of Persia and Media; or \\u201cthe desert of the sea,\\u201d<sup>2</sup><i class=\\"footnote\\">The river Euphrates may be called <span dir=\\"rtl\\">\\u05d9\\u05dd</span> \\u201csea,\\u201d on account of its width.</i> <span dir=\\"rtl\\">\\u05d9\\u05dd</span> being taken in its original sense, \\u201cthe sea.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05dc\\u05d5\\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class=\\"footnote\\">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media."], ["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class=\\"footnote\\">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class=\\"footnote\\">See c. xiii. Note 7.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05bc\\u05e8\\u05b4\\u05bd\\u05d9</span> <i>Besiege</i>. Root <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201cto besiege;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e8\\u05ea</span> \\u201cand thou wilt besiege\\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05d5\\u05bc\\u05d1\\u05b4\\u05bd\\u05d9</span> \\u201creturn\\u201d (Ps. cxvi. 7).<sup>6</sup><i class=\\"footnote\\">The regular form is <span dir=\\"rtl\\">\\u05e6\\u05bd\\u05d5\\u05bc\\u05e8\\u05b4\\u05d9</span>. The accent of the verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \\u201cNone will be left that should sigh for Babylon;\\u201d others, \\u201cAll the sighing she has caused, has ceased.\\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class=\\"footnote\\">The text has the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, \\u201cfrom the beginning of \\u2018All sighing thereof;\\u2019\\u201d but if I. E. intended to say, \\u201cfrom the words \\u2018 All sighing thereof,\\u2019\\u201d he would have said <span dir=\\"rtl\\">\\u05de\\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, from \\u201cAll the sighing thereof;\\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05d4\\u05e4\\u05e1\\u05d5\\u05e7</span> \\u201cfrom the beginning of the verse,\\u201d instead of <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, \\u201cfrom the beginning of \\u2018 All the sighing thereof.\\u2019\\u201d\\u2014I. E. seems to have read <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05e0\\u05b0\\u05d7\\u05b8\\u05ea\\u05b8\\u05d4\\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \\u201cTherefore are my loins filled with pain\\u201d (ver. 3)? The connection is as follows: the king says, \\u201cWhen I heard the cry, \\u2018 Go up, O Elam \\u2018\\u201d\\u2014the soldiers used to call out in battle the name of their country\\u2014\\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d4</span>, \\u201cAnd he drank;\\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d4</span>, the plural <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. Dan. v. 1, and v. 30.</i>"], ["<i>Therefore</i>. Because I heard the cry, \\u201cGo up, O Elam,\\u201d I neither heard nor saw anything on account of my great fear."], ["<span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e6\\u05d5\\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cFearfulness.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e4\\u05dc\\u05e6\\u05ea\\u05d4</span> \\u201cher pride\\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \\u201ctrembling;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e4\\u05dc\\u05e6\\u05d5\\u05df</span> \\u201cthey tremble\\u201d (Job ix. 6).<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e5</span> has, according to I. E., two meanings, (1) \\u201cto boast,\\u201d (2) \\u201cto terrify.\\u201d For the first, however, there is no authority; the instance of <span dir=\\"rtl\\">\\u05de\\u05e4\\u05dc\\u05e6\\u05ea\\u05d4</span> proves nothing; it means, as may be seen from the context, \\u201cher idol,\\u201d \\u201cthe object of her fear,\\u201d so that all meanings of this root can be derived from the same origin, <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e5</span> \\u201cto terrify.\\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3)."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d4 \\u05d4\\u05e6\\u05e4\\u05d9\\u05ea</span> I think that these words are hap. leg., and that the phrase means \\u201csing the song.\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cWatch the watchtower.\\u201d\\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \\u201cshield,\\u201d <span dir=\\"rtl\\">\\u05de\\u05b8\\u05d2\\u05b5\\u05d6</span>, because he protects the people; comp. \\u201cBehold, O Lord, our shield\\u201d<sup>13</sup><i class=\\"footnote\\">\\u201cOur shield\\u201d is not in apposition to \\u201cO Lord;\\u201d it is the objective case, governed by the imperative \\u201cbehold,\\u201d and refers to the same person as \\u201cthe face of our anointed\\u201d in the second half of the verse. The words \\u201cArise, etc.,\\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10)."], ["<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class=\\"footnote\\">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \\u201cunto me,\\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision."], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d0\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>When he sees</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he saw,\\u201d \\u201cAnd he hearkened.\\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he saw,\\u201d \\u201cAnd he hearkened.\\u201d According to I. E., these sentences are not co-<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cAnd.\\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e7\\u05d5\\u05e7 \\u2550 \\u05d0\\u05e8\\u05d9\\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class=\\"footnote\\">The arithmetical value of the letters of the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d4</span>, is 1 + 200 + 10 + 5 \\u2550 216, that of <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e7\\u05d5\\u05e7</span>, <span dir=\\"ltr\\">8 + 2 + 100 + 6 + 100 \\u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span dir=\\"rtl\\">\\u05d1</span> must be supplied; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05d0\\u05d5\\u05db\\u05dc\\u05d4</span> \\u201cas a consuming fire\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cA consuming fire.\\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy."], ["<span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3</span> <i>With a couple</i>. Supply <span dir=\\"rtl\\">\\u05e2\\u05dd</span>. \\u201cwith,\\u201d before <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05df .\\u05e6\\u05de\\u05d3</span> And every one of them answered,<sup>19</sup><i class=\\"footnote\\">The use of the singular in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05df</span>, \\u201cAnd he answered,\\u201d after the plural \\u201cchariots of men,\\u201d etc., is explained by assuming the identity of the plural \\u201cthey,\\u201d and the singular, \\u201cevery one of them.\\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \\u201che\\u201d could refer; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d9\\u05dc\\u05d3\\u05d4 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05dc\\u05dc\\u05d5\\u05d9</span> \\u201cwhom she had born unto Levi\\u201d (Num. xxvi. 59).<sup>20</sup><i class=\\"footnote\\">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span dir=\\"rtl\\">.\\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4 \\u05d4\\u05b7\\u05d9\\u05d5\\u05b9\\u05dc\\u05b6\\u05d3\\u05b6\\u05ea ,\\u05e9\\u05b4\\u05c1\\u05d1\\u05bc\\u05b5\\u05e8 \\u05d4\\u05b7\\u05de\\u05bc\\u05b0\\u05e9\\u05c1\\u05b7\\u05d1\\u05bc\\u05b5\\u05be</span></i>"], ["<i>My threshing</i>. Babylon is the object of threshing; the pronoun \\u201cmy\\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \\u201cI also threshed it, and it has become like \\u2018 the corn of my floor.\\u2019\\u201d It is also possible that <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d2\\u05e8\\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class=\\"footnote\\">According to the first explanation, Babylon is to be understood by the expression \\u201cMy threshing and the com of my floor;\\u201d according to the second, it signifies Babylon and Israel.</i>"], ["<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \\u201cWatchman, tell me, what is the time of the night, what is the time of the night?\\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class=\\"footnote\\">See c. xv., Note 1.\\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05df</span> is properly followed by the genitive of the noun <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d1\\u05d5\\u05df</span> \\u201cwhiteness,\\u201d or \\u201cHelbon\\u201d (name of a place), not by an adjective \\u201cwhite,\\u201d or \\u201cgood,\\u201d as I. E. seems to suppose; in the other example, if <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05df</span> is necessarily to be taken as the construct state, <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201cthe best\\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b4\\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span dir=\\"rtl\\">\\u05de\\u05b4\\u05dc\\u05bc\\u05b4\\u05d9\\u05b4\\u05dc</span> is supported by the parallelism; <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05de\\u05b4\\u05dc\\u05bc\\u05b7\\u05d9\\u05b0\\u05dc\\u05b8\\u05d4</span> in the first part appears to have the same meaning as <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05de\\u05b4\\u05dc\\u05bc\\u05b5\\u05d9\\u05dc</span> in the second part.</i> like <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d9\\u05d6 \\u05d7\\u05dc\\u05d1\\u05d5\\u05df</span> \\u201cin the good wine of\\u201d<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wine of Helbon;\\u201d \\u201clike the best wine.\\u201d</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wine of Helbon;\\u201d \\u201clike the best wine.\\u201d</i> (Ez. xxvii. 18); <span dir=\\"rtl\\">\\u05de\\u05d9\\u05d9\\u05df \\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201clike the good wine of\\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \\u201cO watchman, how much has passed of the night? O watchman, how much is left?\\u201d<sup>24</sup><i class=\\"footnote\\">The words of the Gaon referred to, are the following:</i> I explain it thus, \\u201cO watchman, what of such and such a night of the week;\\u201d comp. xv. 1."], ["<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThe morning cometh,\\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\\u2014for you<sup>25a</sup><i class=\\"footnote\\">The Seirite spy is addressed. See ver. 11.</i> are one of them\\u2014did not come against us to war. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d9\\u05d5\\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i><sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i><sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i> The root <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d4</span> \\u201cto wish,\\u201d \\u201cto enquire,\\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span dir=\\"rtl\\">\\u05d9</span> being substituted for <span dir=\\"rtl\\">\\u05d4</span>. The same is the case in <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e2\\u05b8\\u05d9\\u05d5\\u05bc</span> \\u201cwish ye,\\u201d which is like <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05dc\\u05b8\\u05d7\\u05d5\\u05bc</span> \\u201csend\\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span dir=\\"rtl\\">\\u05d0\\u05b0\\u05b7\\u05ea\\u05d5\\u05bc</span>; the <span dir=\\"rtl\\">\\u05d0</span> has a Zere,<sup>27</sup><i class=\\"footnote\\">The text has <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05de\\u05e5</span>, the Zere being also called \\u201cKamez katan.\\u201d\\u2014<span dir=\\"rtl\\">\\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05dc\\u05b8\\u05d7\\u05d5\\u05bc</span> \\u201csend.\\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> by Zere.</i> probably because of its guttural character. By \\u201cthe watchman,\\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country."], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water."], ["<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d9\\u05d5</span> <i>Bring</i>. <span dir=\\"rtl\\">\\u05d4</span> is instead of <span dir=\\"rtl\\"><sup>28</sup><i class=\\"footnote\\">This passage seems to be corrupt, for in <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span>, the <span dir=\\"rtl\\">\\u05d4</span> is not instead of <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\u05b8\\u05d5\\u05bc ;\\u05d0</span> \\u201cCome,\\u201d being imperative Kal, <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> \\u201cbring,\\u201d imperative Hiphil. Very probably I. E. means to say that the <span dir=\\"rtl\\">\\u05d4</span> is instead of <span dir=\\"rtl\\">\\u05d4</span> and <span dir=\\"rtl\\">\\u05d0</span>, the full form being <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05d0\\u05b0\\u05b7\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> or <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05d0\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span>.</i>.\\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends."], ["<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d4</span>. According to some, \\u201csharp,\\u201d the <span dir=\\"rtl\\">\\u05e0</span> being put instead of <span dir=\\"rtl\\">(\\u05dc\\u05d8\\u05d5\\u05e9\\u05d4 \\u2550 \\u05e0\\u05d8\\u05d5\\u05e9\\u05d4) \\u05dc</span>; this is wrong;<sup>29</sup><i class=\\"footnote\\">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d4</span> means \\u201cspread;\\u201d comp. 1 Sam. xxx. 16."], ["<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \\u201cbecause they did not prevent you,\\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class=\\"footnote\\">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>"], ["<i>And the residue</i>, etc. This expression indicates that the greater part will perish."], ["<img 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OAf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\\nJeXly6phhpovLLjpQgJ3rIAKjjycADJ+wj7YQgP/2Q==\\n\\">"]], [["<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances."], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d0\\u05d5\\u05ea</span> <i>Stirs</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> to \\u201cstir\\u201d; comp. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> \\u201cnoise\\u201d (xiii. 4). <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d6\\u05d4</span> <i>Joyous</i>.\\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight."], ["<span dir=\\"rtl\\">\\u05de\\u05e7\\u05e9\\u05ea \\u05d0\\u05e1\\u05e8\\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThey are bound by the archers.\\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7 \\u05d1\\u05e8\\u05d7\\u05d5 \\u05f3</span> <i>Which have fled from far</i>. The relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cwhich\\u201d is to be supplied; comp. <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d0\\u05e9\\u05e8 \\u05dc\\u05d1\\u05d1\\u05dd \\u05e9\\u05dc\\u05dd \\u2550 \\u05e2\\u05dd \\u05dc\\u05d1\\u05d1\\u05dd \\u05e9\\u05dc\\u05dd</span> \\u201cin behalf of those whose heart is perfect\\u201d (2 Chr. xvi. 9)."], ["<i>Therefore said I</i>. The first person refers to the prophet. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05de\\u05e0\\u05d9</span> <i>Look away from me</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto let loose,\\u201d \\u201cto turn away;\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d4</span> \\u201cThou wilt depart\\u201d<sup>2</sup><i class=\\"footnote\\">See chap. xvii. Note 11.</i> (Job vii. 19). <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05e8 \\u05d1\\u05d1\\u05db\\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cI will weep bitterly.\\u201d According to I. E., the Piel of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e8</span> is causative, and the object <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e2\\u05d9\\u05dd</span> \\u201cthe bitterness,\\u201d is to be supplied here.</i> I will embitter those that listen."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d1\\u05d5\\u05db\\u05d4</span> <i>And of perplexity</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05db\\u05d9\\u05dd</span> \\u201centangled\\u201d (Ex. xiv. 3). <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05e7\\u05e8</span> \\u201coverthrowing,\\u201d or \\u201cpulling down,\\u201d derived from <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8</span> \\u201cwall,\\u201d with a negative sense; comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span>, \\u201cand he will take away thy root\\u201d (Ps. lii. 7), derived from <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span> \\u201croot.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d5\\u05e2 \\u05d0\\u05dc \\u05d4\\u05d4\\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d5 \\u05d5\\u05d0\\u05d9\\u05df \\u05de\\u05d5\\u05e9\\u05d9\\u05e2</span> \\u201cthey look, but there is none to save\\u201d (2 Sam. xxii. 42); others, \\u201ctheir cry will reach the mountains.\\u201d<sup>4</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> is identified with <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto turn,\\u201d\\u201cto look,\\u201d or \\u201cto trust;\\u201d and the meaning of the phrase is, \\u201cit will be as if they trusted to the mountains, that could not help\\u201d (see c. xvii. 7). The second explanation takes <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> in its usual meaning \\u201cto cry:\\u201d \\u201cTheir cry will be so loud that it will reach the mountains, that are far away.\\u201d</i>"], ["<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class=\\"footnote\\">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class=\\"footnote\\">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05dc\\u05d5 \\u05e9\\u05d7\\u05dd \\u05d1\\u05e2\\u05dc\\u05d9 \\u05de\\u05d3\\u05d9\\u05e0\\u05d5\\u05ea</span> \\u201cthough they are in possession of provinces;\\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8</span> with this phrase: \\u201cthough they are in possession of the provinces of Kir,\\u201d it is impossible to find any sense in it. If, however, we add <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d5\\u05e7\\u05d5\\u05ea</span> \\u201cdistant,\\u201d as is done in the translation, all difficulty is at once removed. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05d0\\u05e4\\u05d9\\u05dc\\u05d5 \\u05e9\\u05d4\\u05dd \\u05d1\\u05e2\\u05dc\\u05d9 \\u05de\\u05d3\\u05d9\\u05e0\\u05d5\\u05ea \\u05e8\\u05d7\\u05d5\\u05e7\\u05d5\\u05ea</span> \\u201ceven Kir, that is a distant country,\\u201d or, \\u201ceven the inhabitants of Kir, that live in distant countries,\\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\\u2014comp. \\u201cAnd Aram from Kir\\u201d (Am. ix. 7)<sup>8</sup><i class=\\"footnote\\">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\\u2014<i>will uncover the shield</i> round Jerusalem against Israel."], ["<i>Thy valleys</i>. The second person refers to Jerusalem. <span dir=\\"rtl\\">\\u05e9\\u05ea \\u05e9\\u05ea\\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThey set themselves in array.\\u201d</i> the forts, the trenches, and all the instruments of war."], ["<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05dc</span>, \\u201cAnd he discovered\\u201d might also be referred to God.<sup>10</sup><i class=\\"footnote\\">According to the first explanation, \\u201cthe enemy\\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed."], ["<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town."], ["<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class=\\"footnote\\">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e7\\u05d5\\u05d4</span> <i>And a ditch</i>. <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d5\\u05d4 \\u05de\\u05d9\\u05dd \\u2550 \\u05de\\u05e7\\u05d5\\u05d4</span> \\u201cA gathering of water\\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> <i>Long ago</i>. Join <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> either with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e6\\u05e8\\u05d4</span>, \\u201che that fashioned it long ago,\\u201d or with <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e8\\u05d0\\u05d9\\u05ea\\u05dd</span>, \\u201cyou have not seen for a long time.\\u201d<sup>12</sup><i class=\\"footnote\\">The second explanation is not in accordance with the accents; <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05d5\\u05b9\\u05e6\\u05b0\\u05e8\\u05b8\\u05a5\\u05d4\\u05bc</span> has a conjunctive, <span dir=\\"rtl\\">\\u05de\\u05b5\\u05e8\\u05b8\\u05d7\\u05ad\\u05d5\\u05b9\\u05e7</span> a disjunctive accent.</i>"], ["<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class=\\"footnote\\">The meaning of the phrase is therefore, \\u201cAnd the prophet, in the name of God, declared.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> is used with reference to cattle instead of <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8</span>, and on the other side <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d7\\u05d8\\u05dd</span>, \\u201cAnd he slaughtered them\\u201d (Num. xiv. 16) is used with reference to men instead of <span dir=\\"rtl\\"><sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> \\u201cto slay,\\u201d is used with reference to man, <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8</span> \\u201cto kill,\\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\\u05d5\\u05d9\\u05d4\\u05e8\\u05d2\\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class=\\"footnote\\">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> In mine ears.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cIn mine ears, by the Lord,\\u201d etc.</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05b8\\u05d6\\u05b0\\u05e0\\u05b5\\u05d9</span> \\u201cthe ears of.\\u201d<sup>17</sup><i class=\\"footnote\\">The complete sentence would be: \\u201cIn mine ears, the ears of the Lord,\\u201d etc.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05db\\u05dd \\u05d9\\u05d9</span> \\u201cYour prophet, the prophet of the Lord\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cA prophet among you, I, the Lord,\\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class=\\"footnote\\">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you."], ["<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class=\\"footnote\\">The \\u201chosts\\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \\u201cGod of hosts\\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span> \\u201cof hosts,\\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d5\\u05db\\u05df</span> <i>The treasurer</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05e0\\u05d5\\u05ea</span> \\u201cstores\\u201d (Ex. i. 11). <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:"], ["<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d1\\u05ea</span> <i>Thou hast hewed</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d5\\u05d1\\u05d9\\u05dd</span> \\u201chewed\\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\\u2014Those commentators that take \\u201cgrave\\u201din the sense of \\u201cpalace\\u201d are mistaken, as shown by the words \\u201cthere shalt thou die\\u201d (ver. 18).<sup>21</sup><i class=\\"footnote\\">The Targum has <span dir=\\"rtl\\">\\u05d0\\u05b0\\u05b7\\u05ea\\u05b7\\u05e8</span> \\u201cplace,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05ea\\u05b0\\u05e8\\u05b5\\u05d9\\u05d4\\u05bc</span> \\u201chis place\\u201d for <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8</span> and <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8\\u05d5</span> and seems to take <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8</span> figuratively for \\u201cthe palace\\u201d or \\u201cthe place\\u201d where Shebna hoped to remain till his death.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d8\\u05dc\\u05d8\\u05dc\\u05da</span> <i>Will carry thee away</i>. Reduplication of <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc</span> \\u201cto carry.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05d9\\u05dc\\u05d5</span> \\u201cAnd they cast\\u201d (Jon. i. 5). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e8</span> <i>O man</i>.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cA mighty captivity.\\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea \\u05dc\\u05d0\\u05d9\\u05e9</span> \\u201cand show thyself a man\\u201d (1 Kgs. ii. 2). <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05e8</span> is here the vocative case. It can also mean \\u201cas the carrying away of a man.\\u201d<sup>23</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d8\\u05dc\\u05d8\\u05d5\\u05dc\\u05d0 \\u05d3\\u05d2\\u05d1\\u05e8\\u05d0 \\u05e7\\u05e9\\u05d4 \\u05d8\\u05d3\\u05d0\\u05ea\\u05ea\\u05d0</span> \\u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\\u201d See Rashi ad locum.</i> I prefer the first explanation."], ["<span dir=\\"rtl\\">\\u05e6\\u05e0\\u05d5\\u05e3 \\u05d9\\u05e6\\u05e0\\u05e4\\u05da \\u05e6\\u05e0\\u05e4\\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cHe will surely violently turn and toss thee.\\u201d According to I. E.: <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> \\u201cto bind,\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201ca mitre\\u201d that is bound round the head.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cHe will surely violently turn and toss thee.\\u201d According to I. E.: <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> \\u201cto bind,\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201ca mitre\\u201d that is bound round the head.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201cmitre\\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class=\\"footnote\\">I. E. infers this probably from the root <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> being repeated thrice.</i> <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> <i>Like a ball</i>. The <span dir=\\"rtl\\">\\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class=\\"footnote\\">I. E. overlooks that in Rabbinical literature the ball is called <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> not <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class=\\"footnote\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\u201cEliakim, the son of Hilkiah,\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class=\\"footnote\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\u201cEliakim, the son of Hilkiah,\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\\u2019s house</i>. For thou art a disgrace to the house of thy master; or \\u201cthou wilt then be,\\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \\u201cAnd I will call my servant Eliakim, the son of Hilkiah\\u201d (ver. 20)."], ["<i>To my servant</i>. He was the servant of the Lord; not so Shebna."], ["<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father."], ["<i>And the king of the house of David</i>, etc. From this verse we learn that \\u201cthe house\\u201d (ver. 15) means \\u201cthe royal palace.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3</span> <i>As a nail</i>. <span dir=\\"rtl\\">\\u05db\\u05d9\\u05ea\\u05d3 \\u2550 \\u05d9\\u05ea\\u05d3</span>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e2\\u05d9\\u05e8 \\u2550 \\u05d5\\u05e2\\u05d9\\u05e8</span> \\u201cAnd like a wild ass\\u201d (Job xi. 12)."], ["<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \\u201cthey shall hang upon it,\\u201d etc. <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> is <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> \\u201cto come out.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e6\\u05e4\\u05d9\\u05e2\\u05d5\\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0 \\u05e6\\u05e4\\u05e2</span> \\u201cshall come forth a cockatrice\\u201d (xiv. 29).<sup>29</sup><i class=\\"footnote\\">According to this remark <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2</span> means \\u201coffspring,\\u201d but in commenting on xiv. 29 he says that <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2\\u05e0\\u05d9 \\u2550 \\u05e6\\u05e4\\u05e2</span> means \\u201ccockatrice,\\u201d and is more dangerous than <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9</span> \\u201cserpent.\\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> and <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d9\\u05e2\\u05d5\\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d2\\u05e0\\u05d5\\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9 \\u05d4\\u05e0\\u05d1\\u05dc\\u05d9\\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cAll the vessels of flagons.\\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority."], ["<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government."]], [["<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class=\\"footnote\\">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\\u00e6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e9\\u05e8\\u05e8 \\u05de\\u05d1\\u05d9\\u05ea \\u05de\\u05d1\\u05d5\\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class=\\"footnote\\">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class=\\"footnote\\">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \\u201cAnd ships from the coast of Chittim,\\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25)."], ["<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class=\\"footnote\\">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \\u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\\u201d (Gen. xlix. 13)."], ["<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class=\\"footnote\\">\\u201cSihor\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d9\\u05d7\\u05d5\\u05e8)</span> is another name for the Nile <span dir=\\"rtl\\">(\\u05d9\\u05d0\\u05b9\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class=\\"footnote\\">\\u201cSihor\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d9\\u05d7\\u05d5\\u05e8)</span> is another name for the Nile <span dir=\\"rtl\\">(\\u05d9\\u05d0\\u05b9\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8</span> <i>A mart</i>. <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8</span> is a noun and means \\u201cmerchandise;\\u201d but we have here to supply <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05ea</span>; \\u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05dc \\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u2550 \\u05d5\\u05d7\\u05e1\\u05e8\\u05d5\\u05df</span> \\u201cThat which is wanting\\u201d (Eccl. i. 15)."], ["<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre."], ["<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05e9\\u05d9\\u05e9 \\u2550 \\u05ea\\u05e8\\u05e9\\u05d9\\u05e9\\u05d4</span> To Tarshish. <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05d9 \\u2550 \\u05d0\\u05d9</span> Every island.<sup>6</sup><i class=\\"footnote\\">I. E. mentions no reason why <span dir=\\"rtl\\">\\u05d0\\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>"], ["<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\\u2014Comp. \\u201ca rejoicing to the whole land\\u201d (Ps. xlviii. 3)\\u2014that old Tyre, that must now see her people go far away into captivity?"], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05d8\\u05d9\\u05e8\\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05d9\\u05e8\\u05d4</span> is part. Hiphil, and means lit;: \\u201cgiving a crown,\\u201d or \\u201cgiving glory.\\u201d</i> <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05e0\\u05d9\\u05d4</span> <i>Her merchants</i>. Comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> \\u201ca merchant\\u201d (Hos. xii. 8)."], ["<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class=\\"footnote\\">See chap. i. Note 45.</i> has decided this."], ["<span dir=\\"rtl\\">\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05e8\\u05e6\\u05da \\u05db\\u05d9\\u05d0\\u05d5\\u05e8</span> Pass over to thy land<sup>9</sup><i class=\\"footnote\\">\\u201cA. V., \\u201cPass through thy land.\\u201d</i> as a river <span dir=\\"rtl\\">(\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05dc \\u05d0\\u05e8\\u05e6\\u05da\\u2550\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05e8\\u05e6\\u05da)</span>; that is, \\u201chasten to thy country, as quickly as the river flows,\\u201d or, \\u201cpass through thy land as the river which overflows the country.\\u201d<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d5\\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d7</span> <i>Strength</i>. Literally, \\u201cgirdle.\\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins."], ["<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\\u2014The <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4</span> is instead of the Dagesh in the <span dir=\\"rtl\\"><sup>11</sup><i class=\\"footnote\\">This explanation is opposed to I.E.\\u2019s own rule, that only the letters <span dir=\\"rtl\\">\\u05d0\\u05b9\\u05d4\\u05b9\\u05d5\\u05b9\\u05d9\\u05b9</span> are capable of interchange.</i>.\\u05d6 \\u05db\\u05e0\\u05e2\\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class=\\"footnote\\">Lit., \\u201calso <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> means \\u2018merchant.\\u2019\\u201d I. E. on ver. 8 remarked, that <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e2\\u05e0\\u05d9\\u05d4</span> meant \\u201cher merchants;\\u201d referring to that remark, he says here: \\u201calso in this verse, where <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> is used as a feminine, it has the same meaning, \\u2018 merchant,\\u2019 or, since the city is meant, \\u2018merchant-city.\\u2019\\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7\\u05ea \\u05db\\u05e0\\u05e2\\u05df \\u2550 \\u05db\\u05e0\\u05e2\\u05df</span>, \\u201cthe caravan of Canaan,\\u201d because of the feminine pronoun in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4\\u05b9</span> \\u201cher strongholds.\\u201d"], ["<i>And He said</i>. And God said. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05e9\\u05e7\\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cOppressed.\\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class=\\"footnote\\">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there."], ["<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\\u00e6ans. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWas not.\\u201d \\u201cWhere no fear was.\\u201d</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWas not.\\u201d \\u201cWhere no fear was.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05e4\\u05d7\\u05d3</span> \\u201cThere was no fear like it\\u201d (Ps. liii. 6). According to others: \\u201cWould that it were not;\\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class=\\"footnote\\">A.V., \\u201cTill the Assyrians founded it for them that dwell in the wilderness.\\u201d</i> that is, the Chalds\\u00e6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class=\\"footnote\\">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span dir=\\"rtl\\">\\u05dc\\u05e6\\u05d9\\u05d9\\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class=\\"footnote\\">The passage in the Hebrew text seems to be corrupt; the word <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d9\\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \\u201cbeasts that live in the wilderness.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05e0\\u05d5\\u05ea \\u05e9\\u05d4\\u05dd</span> is very likely a corruption for <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05db\\u05e0\\u05d5\\u05ea</span>, \\u201cthat dwell,\\u201d and <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d4</span> \\u201cdesert\\u201d is left out after <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> <i>The towers thereof</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d7\\u05df</span> \\u201ctower\\u201d (xxxii. 14). More correctly, the suffix in <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> refers to \\u201cthe people of the Chald\\u00e6ans\\u201d: \\u201cwhen they, viz., the Chald\\u00e6ans, set up their towers of siege.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05e8\\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\\u00e6an brought Assyria to ruin."], ["<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05ea</span> <i>And shall be forgotten</i>. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05d4 \\u2550 \\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05ea</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d4 \\u2550 \\u05d5\\u05e9\\u05d1\\u05ea</span> \\u201cAnd it will return\\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class=\\"footnote\\">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\\u00e6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds."], ["<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before."], ["<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class=\\"footnote\\">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05ea\\u05e0\\u05e0\\u05d4</span> <i>To her hire</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05e0\\u05df \\u05d6\\u05d5\\u05e0\\u05d4</span>, \\u201chire of an harlot\\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise."], ["<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e6\\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d9\\u05d7\\u05e1\\u05df .(\\u05d0\\u05d5\\u05e6\\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span dir=\\"rtl\\">(\\u05d7\\u05d5\\u05e1\\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class=\\"footnote\\">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05dc\\u05b0\\u05de\\u05b4\\u05d1\\u05b0\\u05e1\\u05b6\\u05d4 \\u2550 \\u05d5\\u05b0\\u05dc\\u05b4\\u05de\\u05b0\\u05d1\\u05b7\\u05e1\\u05bc\\u05b6\\u05d4</span> And for a clothing. <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d9\\u05e7</span> <i>Durable</i>. Strong; comp. <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05e7</span> \\u201cstrength\\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \\u201cher hire,\\u201d in a figurative sense; in reality, he does not speak of an harlot at all."]], [["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05dc\\u05e7\\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d4\\u05d6\\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d4\\u05d6\\u05d4</span> is therefore a mistake; the text had originally <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d7\\u05d6\\u05d5\\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d4</span> And turneth it upside down."], ["<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dd \\u05db\\u05db\\u05d4\\u05df \\u05d5\\u05d2\\u05d5\\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span dir=\\"rtl\\">\\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span dir=\\"rtl\\">\\u05db\\u05de\\u05dc\\u05d5\\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAs with the taker of usury, so with the giver of usury to him.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> \\u201cto borrow money without security\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4 (\\u05d7\\u05e0\\u05dd)</span> \\u201cto lend on security.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d4\\u05d9\\u05d4 \\u05dc\\u05d5 \\u05db\\u05e0\\u05e9\\u05d4</span> \\u201cThou shalt not be to him as one that lends money on security\\u201d (A. V., \\u201cAs an usurer\\u201d). Ex. xxii. 25, the <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\"rtl\\">(\\u05de\\u05dc\\u05d5\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05dd</span> used by I. E. is translated \\u201cwithout security,\\u201d because it is here the opposite of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d5\\u05e0\\u05d5</span> \\u201con his security.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAs with the taker of usury, so with the giver of usury to him.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> \\u201cto borrow money without security\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4 (\\u05d7\\u05e0\\u05dd)</span> \\u201cto lend on security.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d4\\u05d9\\u05d4 \\u05dc\\u05d5 \\u05db\\u05e0\\u05e9\\u05d4</span> \\u201cThou shalt not be to him as one that lends money on security\\u201d (A. V., \\u201cAs an usurer\\u201d). Ex. xxii. 25, the <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\"rtl\\">(\\u05de\\u05dc\\u05d5\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05dd</span> used by I. E. is translated \\u201cwithout security,\\u201d because it is here the opposite of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d5\\u05e0\\u05d5</span> \\u201con his security.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e9\\u05d4</span> The capitalist. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05e0\\u05d5\\u05e9\\u05d4 \\u05d1\\u05d5</span> He who borrows money on security."], ["<span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05e7 \\u05ea\\u05d1\\u05d5\\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span> (ver. 1); <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05e7</span> is infinitive Niphal of a verb <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7) \\u05e2\\u05f4\\u05e2</span> \\u201cto empty\\u201d). <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d5\\u05e7</span> is formed like <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05d1</span> \\u201cis driven back\\u201d<sup>3</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05d5\\u05b9\\u05d1 ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05d5\\u05b9\\u05d6 ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05d5\\u05b9\\u05e7</span>, are forms of the future Niphal for <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d1 ,\\u05ea\\u05bc\\u05d1\\u05bc\\u05b7\\u05d6\\u05bc ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05b7\\u05e7</span>.</i> (Ps. cxiv. 3.) <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05d6 \\u05ea\\u05d1\\u05d5\\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class=\\"footnote\\">Infinitive and future Niphal.</i>\\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow."], ["<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class=\\"footnote\\">Literally, according to I. E., \\u201cis confounded.\\u201d</i> Niphal of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span>, \\u201cto confound\\u201d; comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e7\\u05d4</span>, \\u201cand it will be emptied\\u201d<sup>6</sup><i class=\\"footnote\\">A V., \\u201cShall fall.\\u201d</i> (xix. 3); <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05d1\\u05d4</span> \\u201cand it will be surrounded\\u201d<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThere was a winding about.\\u201d</i> (Ez. xli. 7); the second <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05d4</span> might, however, be the Kal of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>, \\u201cto fade\\u201d; comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05dc \\u05ea\\u05d1\\u05d5\\u05dc</span>, \\u201cthou wilt surely wear away\\u201d<sup>8</sup><i class=\\"footnote\\">The two roots <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> and <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span> are similar in form and meaning; the former \\u201cto fade away,\\u201d the latter \\u201cto confound,\\u201d Niphal \\u201cto be confounded\\u201d or \\u201cto be destroyed.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b0\\u05dc\\u05b8\\u05d4</span> is therefore either the third person feminine Kal of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> or the same person Niphal of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span>; the regular form would be <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b7\\u05dc\\u05bc\\u05b8\\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b7\\u05e7\\u05bc\\u05b8\\u05d4\\u2550\\u05e0\\u05b8\\u05d1\\u05b0\\u05e7\\u05b8\\u05d4 \\u05e0\\u05b8\\u05dd\\u05b7\\u05d1\\u05bc\\u05b8\\u05d4\\u2550\\u05e0\\u05b8\\u05dd\\u05b0\\u05d1\\u05b8\\u05d4</span>.</i> (Ex. xviii. 18). <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9 \\u05de\\u05ea\\u05d5\\u05dd\\u2550\\u05de\\u05ea\\u05d5\\u05dd</span> \\u201cthey that sit on high,\\u201d the chiefs of the land.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThe haughty people.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d5\\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05bc\\u05d5\\u05b9\\u05e8\\u05d4</span> and <span dir=\\"rtl\\">\\u05d7\\u05b9\\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\u201cthe laws contained in the natural order of things\\u201d or by \\u201cthe covenant of the universe\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05da \\u05d0\\u05d3\\u05dd \\u05d0\\u05d7\\u05e8\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d5</span> \\u201cMan shall follow the ways of God displayed in his works.\\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05bc\\u05d5\\u05b9\\u05e8\\u05d4</span> and <span dir=\\"rtl\\">\\u05d7\\u05b9\\u05e7</span><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cChanged.\\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\u201cthe laws contained in the natural order of things\\u201d or by \\u201cthe covenant of the universe\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05da \\u05d0\\u05d3\\u05dd \\u05d0\\u05d7\\u05e8\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d5</span> \\u201cMan shall follow the ways of God displayed in his works.\\u201d Comp. I. E. on Lev. xix. 19.</i> <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e4\\u05d5</span> <i>They have abolished</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e3</span>, \\u201che shall abolish\\u201d (ii. 18). <span dir=\\"rtl\\">\\u05d7\\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span>, \\u201cthe covenant of the universe.\\u201d"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4 \\u2550 \\u05d0\\u05dc\\u05d4</span> \\u201cBy a curse;\\u201d<sup>12</sup><i class=\\"footnote\\">From this remark it may be concluded that I. E. read <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc\\u05d4</span> \\u201cmourneth\\u201d instead of <span dir=\\"rtl\\">\\u05d0\\u05db\\u05dc\\u05d4</span>.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea \\u2550 \\u05e9\\u05e9\\u05ea</span>, \\u201cin sin\\u201d (Ex. xx. 11); according to others, the preposition <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span>, \\u201cfor,\\u201d is to be supplied; comp. <span dir=\\"rtl\\">\\u05e4\\u05f3 \\u05e9\\u05e4\\u05f3 \\u05d5\\u05e0\\u05f3 \\u05ea\\u05d7\\u05ea \\u2550 \\u05d5\\u05e0\\u05e9\\u05dc\\u05de\\u05d4 \\u05e4\\u05e8\\u05d9\\u05dd \\u05e9\\u05e4\\u05ea\\u05d9\\u05e0\\u05d5</span>. \\u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\\u201d (Hos. xiv. 2).<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cSo will we render the calves of our lips.\\u201d</i> <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5</span> <i>They are burned</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e8\\u05d4</span>, \\u201cand may be burnt\\u201d (Ez. xxiv. II).<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAnd may burn.\\u201d</i>"], ["<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \\u201cFor wine maketh glad the heart\\u201d (Ps. civ. 15)."], ["<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk."], ["<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05de\\u05b7\\u05e8</span> is according to my opinion<sup>15</sup><i class=\\"footnote\\">The grammarian, R. Jonah, is of opinion that <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05de\\u05b7\\u05e8</span> is Kal; therefore I. E. adds, \\u201caccording to my opinion.\\u201d</i> a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>\\u2014comp. <span dir=\\"rtl\\">\\u05d5\\u05b8\\u05d0\\u05b5\\u05e7\\u05b7\\u05dc</span> \\u201cAnd I was despised\\u201d (Gen. xvi. 5)\\u2014Niphal of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e8</span>."], ["<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble."], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d7\\u05d4</span> A crying. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e7\\u05d5\\u05dd \\u05d4\\u05d9\\u05d9\\u05df \\u2550 \\u05e2\\u05dc \\u05d4\\u05d9\\u05d9\\u05df</span> In the place of wine.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cFor wine.\\u201d</i> <i>In the streets</i>. Publicly. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05d4</span> <i>Is darkened</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05d1</span> \\u201cevening.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d0\\u05d9\\u05d4</span> <i>And with destruction</i>. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d9\\u05d4</span> is a noun derived from <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> \\u201cto be waste;\\u201dcomp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> \\u201cdesolation\\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \\u201cBetter is he than both they, who hath not yet been\\u201d (Eccles. iv. 3).<sup>17</sup><i class=\\"footnote\\">Strictly speaking, he who has not yet been born cannot be better; in the same way <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05de\\u05bc\\u05b8\\u05d4</span> \\u201cdesolation\\u201d cannot be said \\u201cto be left;\\u201d because \\u201cdesolation\\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e7\\u05e3</span> <i>As the shaking</i>. <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e3</span> is similar in meaning to <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cand he shall cut down\\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left."], ["<i>They shall lift up</i>, etc. All commentators agree that from the words, \\u201cBehold, the Lord maketh, etc.\\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class=\\"footnote\\">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \\u201ca feast of fat things\\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \\u201cWoe to the crown of pride,\\u201d etc. (xxviii. 1).<sup>19</sup><i class=\\"footnote\\">The words of the Hebrew text are\\u2014<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d3\\u05d5 \\u05d4\\u05d5\\u05d9 \\u05e2\\u05d8\\u05e8\\u05ea \\u05d2\\u05d0\\u05d5\\u05ea</span> \\u201cAnd his proof is taken from the words, \\u2018Woe to the crown of pride,\\u2019\\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\\u201425). The translation is based on the suggestion, that <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d3\\u05d5</span> is a corruption of the original <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e2\\u05b7\\u05d3</span> or <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> \\u201cunto.\\u201d</i>\\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class=\\"footnote\\">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e0\\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThey shall sing.\\u201d According to I. E., or rather to R. Moses Hakkohen, <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e0\\u05d5</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05df</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc</span> do not always signify, \\u201cto sing,\\u201d as proved by the quoted <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05e0\\u05bc\\u05b8\\u05d4</span> \\u201cthe proclamation\\u201d after a defeat, and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea</span> \\u201cthe neighing\\u201d of horses.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e0\\u05d4</span> \\u201cthe proclamation\\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> <i>They shall cry aloud</i>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea \\u05d4\\u05e1\\u05d5\\u05dd</span> \\u201cthe neighing of the horse.\\u201d<sup>22</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea \\u05d4\\u05e1\\u05d5\\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4\\u05dc\\u05d5\\u05ea \\u05d0\\u05d1\\u05d9\\u05e8\\u05d9\\u05d5</span> \\u201cthe neighing of his strong ones\\u201d (Jer. viii. 16).</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d5\\u05e8\\u05d9\\u05dd</span> Some explain it, \\u201cIn the countries;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05e8\\u05d9\\u05dd \\u05d0\\u05d5\\u05e8</span> \\u201cthe land of the Chald\\u00e6ans\\u201d<sup>23</sup><i class=\\"footnote\\">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \\u201cIn valleys.\\u201d The former explanation is the right one. <span dir=\\"rtl\\">\\u05e9\\u05dd</span> <i>The name</i>. Supply <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3\\u05d5</span> \\u201cglorify;\\u201d for the verb <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3\\u05d5</span> in the first half of the sentence refers also to the second. \\u201cThey\\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class=\\"footnote\\">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e0\\u05d5</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> retain according to this explanation their usual meaning, \\u201cthey sing.\\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05db\\u05e0\\u05e3</span> <i>From the uttermost part</i>. The word <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3</span> \\u201ccorner,\\u201d is used here to signify \\u201ca great distance,\\u201d because the earth is round.<sup>25</sup><i class=\\"footnote\\">One is rather inclined to think that, because the earth is round, the expression <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3 \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe comer of the earth\\u201d should not be used. Perhaps he means to say, that \\u201cthe corner of the earth\\u201d is used instead of \\u201cfar off,\\u201d because we can never reach it.</i> <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d4</span> \\u201cto desire;\\u201d from this I. E. derives <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> \\u201cdesirable,\\u201d \\u201cbeauty,\\u201d \\u201cglory.\\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05f3</span> <i>Leanness</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05d5\\u05df</span> \\u201cleanness\\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3\\u05d9\\u05dd \\u05d1\\u05d2\\u05d3\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class=\\"footnote\\">The root <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>"], ["<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall."], ["<i>Windows from on high</i>, etc. A figure for \\u201cdecrees of the Lord.\\u201d"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d4</span> <i>Is broken</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05dd</span> \\u201cthou wilt break them\\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05e2\\u05e2</span> in Chaldee is the same as <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> in Hebrew.</i> <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05d5\\u05e8\\u05e8\\u05d4 \\u05e4\\u05d5\\u05e8</span> <i>Is broken asunder</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05e8\\u05e4\\u05e8\\u05e0\\u05d9</span> \\u201cand he hath broken me asunder\\u201d (Job xvi. 12); <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e8\\u05e8\\u05ea</span> \\u201cthou hast divided\\u201d (Ps. lxxiv. 13)."], ["<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e7\\u05d5\\u05dd</span> \\u201cno rising up\\u201d (Prov. xxx. 31 ).<sup>29</sup><i class=\\"footnote\\">It is rather curious to find I. E. referring to <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e7\\u05d5\\u05dd</span> as another instance of the infinitive <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>"], ["Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \\u201cthe kings of the earth on the earth\\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class=\\"footnote\\">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e1\\u05d9\\u05e8 \\u2550 \\u05d0\\u05e1\\u05d9\\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3\\u05d5</span> \\u201cthey shall be visited,\\u201d may also be compared with <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d9\\u05de\\u05d9\\u05dd \\u05e8\\u05d1\\u05d9\\u05dd \\u05ea\\u05e4\\u05e7\\u05d3</span> \\u201cand after many years thou wilt be visited\\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3\\u05d5</span> means \\u201cthey will be visited\\u201d to receive their food; according to the second, \\u201cthey will be visited\\u201d to receive their final punishment.</i>"], ["<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \\u201cthe kings of the earth,\\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context."]], [["<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \\u201cthe ancients\\u201d is represented speaking (xxiv. 23). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05ea \\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea</span> \\u201cthou hast done.\\u201d\\u2014\\u201cThe counsels of old\\u201dare the plans of God predicted by the prophets. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4 \\u05d0\\u05de\\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAre faithfulness and truth.\\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4 \\u05d0\\u05de\\u05df</span> comp. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05d5\\u05de\\u05e2\\u05d6\\u05d9</span> \\u201cmy strength and my fortress\\u201d (Jer. xvi. 19).<sup>2</sup><i class=\\"footnote\\">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>"], ["<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span dir=\\"rtl\\">\\u05dc\\u05d2\\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> <i>Strangers</i>. Non-Israelites. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05e8</span> Of every city.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cTo be no city.\\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span dir=\\"rtl\\">\\u05de\\u05b5</span> (lit. \\u201cfrom\\u201d) to be the sign of the possessive genitive, is, \\u201cThe palaces of the heathen people shall never be built again in any city.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3\\u05d5\\u05da \\u05e2\\u05dd \\u05e2\\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class=\\"footnote\\">Of the defeat of Gog and Magog or of Sennacherib.</i>"], ["<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cA refuge from the storm.\\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \\u201cfrom the showers.\\u201d"], ["<span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5 \\u05e6\\u05d9\\u05d4</span> \\u201cin a dry land\\u201d (Jer. ii. 6). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d1 \\u05d1\\u05e6\\u05dc \\u05e2\\u05d1 \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>The heat in</i><sup>5a</sup><i class=\\"footnote\\">A. V., \\u201cWith.\\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05dc \\u05e2\\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class=\\"footnote\\">I. E. means to say that \\u201cin the shadow of a cloud\\u201d is the same as \\u201cin the absence of all clouds,\\u201d or \\u201cin sunshine;\\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> and <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05dc \\u05e2\\u05d1</span> than that existing between \\u201cin a dry land\\u201d and \\u201cin the shadow of a cloud;\\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d9\\u05e8 \\u05e2\\u05e8\\u05d9\\u05e6\\u05d9\\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe branch of the terrible ones.\\u201d</i> It is the same as <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df \\u05d6\\u05e8\\u05d9\\u05dd</span>; comp. <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d9\\u05e8\\u05d5\\u05ea</span> \\u201csongs\\u201d (xxiv. 16). <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e0\\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d9</span> \\u201cpoor\\u201d (Deut. xxiv. 12); <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cto be humbled\\u201d (Ex. x. 3)."], ["<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05d9\\u05dd</span> <i>with things full of marrow</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05d7</span> \\u201cand the marrow\\u201d (Job. xxi. 24); <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05d9\\u05dd</span> is participle Pual\\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class=\\"footnote\\">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \\u201cAs you have drunk on my holy mountain,\\u201d etc. (Obad. 16)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc\\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd he will destroy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05dc\\u05e2</span> \\u201cwhen are discovered\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWhen are covered.\\u201d I. E., in his commentary ad locum mentions both explanations, \\u201cwhen are covered\\u201d and \\u201cwhen are discovered,\\u201d and gives the preference to the former.</i> (Num. iv. 20). <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d5\\u05d8</span> <i>The covering</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05d8</span> \\u201cand he wrapped\\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span dir=\\"rtl\\">\\u05de\\u05db\\u05e1\\u05d4 \\u2550 \\u05de\\u05e1\\u05db\\u05d4</span> \\u201ccovering;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20)."], ["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2 \\u05d4\\u05de\\u05d5\\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cHe will swallow up death.\\u201d</i> them.<sup>12</sup><i class=\\"footnote\\">The \\u201cnations\\u201d mentioned in the preceding verse.</i><sup>12</sup><i class=\\"footnote\\">The \\u201cnations\\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class=\\"footnote\\">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05de\\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAnd it shall be said.\\u201d</i> The people mentioned before, will say. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e9\\u05e2\\u05e0\\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he will save us.\\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class=\\"footnote\\">See i., Note 43.</i>"], ["<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d3\\u05d5\\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span dir=\\"rtl\\">(\\u05d3\\u05d5\\u05e9) \\u05e2\\u05f4\\u05d5</span> or <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05d4\\u05b4\\u05d3\\u05bc\\u05d5\\u05bc\\u05e9\\u05c1 .(\\u05d3\\u05e9\\u05e9) \\u05e2\\u05f4\\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span dir=\\"rtl\\">\\u05d5\\u05bc</span> is here instead of <span dir=\\"rtl\\">\\u05d5\\u05b9</span>; these two vowels are capable of interchange. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05de\\u05e0\\u05d4</span> Dunghill."], ["<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05d7\\u05d4</span> <i>He that swimmeth</i>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d5</span> \\u201cto swim\\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d5\\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d5\\u05ea</span> \\u201cwindows\\u201d (Gen. vii. 11), but their explanation is far-fetched."], ["Thy <i>walls</i>. The pronoun refers to Moab. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d7 \\u05d4\\u05e9\\u05e4\\u05d9\\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class=\\"footnote\\">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \\u201ctowers,\\u201d Kimchi: \\u201cthe wrists,\\u201d R. Jonah: \\u201cthe multitude,\\u201d A. V., \\u201cthe spoils.\\u201d</i> Asyndeton; comp. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2 \\u05e9\\u05db\\u05d1 \\u05e0\\u05e4\\u05dc</span> \\u201cHe bowed, he fell, he lay down\\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cHe shall bring low,\\u201d \\u201clay low.\\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>"]], [["<span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05e2\\u05d6 \\u05dc\\u05e0\\u05d5 \\u05d9\\u05e9\\u05d5\\u05e2\\u05d4 \\u05d9\\u05e9\\u05d9\\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cWe have a strong city.\\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class=\\"footnote\\">After <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05ea</span> the word <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05e2\\u05d4</span> \\u201csalvation\\u201d seems to have been omitted in the Hebrew text.</i> <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05d5\\u05ea \\u05d5\\u05d7\\u05dc</span> <i>For walls and bulwarks</i>. <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05dc \\u05d4\\u05b7\\u05d7\\u05d5\\u05b9\\u05de\\u05d5\\u05b9\\u05ea \\u2550 \\u05d7\\u05b5\\u05dc</span> \\u201cthe fence of the walls.\\u201d<sup>3</sup><i class=\\"footnote\\">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>"], ["<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it."], ["<span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8 \\u05e1\\u05de\\u05d5\\u05da \\u05ea\\u05e6\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\\u201d Others are of opinion that <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class=\\"footnote\\">According to this opinion the translation of the passage is as follows: \\u201cPeace will guard him whose mind is stayed on thee.\\u201d There is, however, no other instance in the Bible of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> being used as a feminine noun.</i>"], ["<i>Trust ye</i>, etc. Therefore fathers will say to their children, \\u201cTrust in the Lord,\\u201d etc. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> <i>In the Lord</i>. <span dir=\\"rtl\\">\\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8 \\u05e2\\u05d5\\u05dc\\u05de\\u05d9\\u05dd</span> <i>Everlasting strength</i>. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span dir=\\"rtl\\">(\\u05d9\\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d7</span> <i>He bringeth down</i>. A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> like <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05e7\\u05b7\\u05dc</span> \\u201che afflicted slightly\\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e4\\u05d9\\u05dc\\u05e0\\u05d4 \\u05d9\\u05e9\\u05e4\\u05d9\\u05dc\\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05d5\\u05de\\u05e2\\u05d6\\u05d9</span> \\u201cMy strength and my fortress\\u201d (Jer. xvi. 19).<sup>6</sup><i class=\\"footnote\\">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>"], ["<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05dc\\u05d9 \\u2550 \\u05e4\\u05e2\\u05de\\u05d9</span> \\u201cfeet.\\u201d Comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05de\\u05d9\\u05dd</span> (Ex. xxiii. 14) \\u2550 <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05dc\\u05d9\\u05dd</span> (ibid. 17) \\u201ctimes.\\u201d"], ["<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \\u201cmost upright\\u201d and \\u201cdost weigh the path of the just.\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05dc\\u05e1</span> Thou weighest."], ["<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cIn the way of thy judgment.\\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \\u201cthe soul is longing for Thy name.\\u201d Before <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7</span> \\u201cpath\\u201d supply the preposition <span dir=\\"rtl\\">\\u05dc</span> \\u201cfor.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cWith my soul,\\u201d \\u201cwith my spirit.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> \\u201cI desired thee,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> \\u201cWill I seek thee early,\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\u201csoul\\u201d and \\u201cspirit.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cWith my soul,\\u201d \\u201cwith my spirit.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> \\u201cI desired thee,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> \\u201cWill I seek thee early,\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\u201csoul\\u201d and \\u201cspirit.\\u201d</i> was <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc\\u05d4 \\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> <i>I will seek Thee early</i>. Man has <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201csoul\\u201d and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> \\u201cspirit,\\u201d as I explained in Koheleth.<sup>9</sup><i class=\\"footnote\\">In his commentary on Koheleth iii. 21, I. E. says that <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is common to all living creatures, but <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span> is peculiar to human beings alone;\\u2014the difference between <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, sensitive, <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span>, and deliberative capacities <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> <i>World</i>. The inhabited part of the earth."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05df</span> <i>Let favour be shewn</i>. A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>; it is a form like <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1</span> \\u201cis turned\\u201d (xxviii. 27).<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d7\\u05bb\\u05b7\\u05df</span> is future Hophal of <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1 ; \\u05d7\\u05e0\\u05df</span> future Hophal of <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d1</span>.</i>\\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d7\\u05d5\\u05ea</span> <i>Straightforwardness</i>. It is related to <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7</span> \\u201cbefore\\u201d (Ex. xxvi. 35); comp. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d9\\u05dd</span> \\u201cright\\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God."], ["<span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4 \\u05d9\\u05d3\\u05da \\u05d1\\u05dc \\u05d9\\u05d7\\u05d6\\u05d9\\u05d5\\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4</span> \\u201cIs lifted up,\\u201d that is, \\u201cdoes not touch them\\u201d or \\u201cdoes not punish them.\\u201d</i> <i>they will not see</i>. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d6\\u05d5 \\u05d5\\u05d9\\u05d1\\u05e9\\u05d5 \\u05e7\\u05e0\\u05d0\\u05ea \\u05e2\\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span dir=\\"rtl\\">\\u05d0\\u05e3 \\u05d0\\u05e9 \\u05e6\\u05e8\\u05d9\\u05da \\u05ea\\u05d0\\u05db\\u05dc\\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span dir=\\"rtl\\">\\u05d0\\u05e3 \\u05d0\\u05e9 \\u05e6\\u05e8\\u05d9\\u05da \\u05ea\\u05d0\\u05db\\u05dc\\u05dd</span> \\u201cyea, even the fire, which shall devour thine enemies\\u201d.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\\u201d\\u2014The Hebrew text has <span dir=\\"rtl\\"> \\u05e7\\u05e0\\u05d0\\u05ea\\u05da \\u05d1\\u05d1\\u05dc\\u05dd \\u05d9\\u05d7\\u05d6\\u05d5</span>, which is perhaps to be altered into <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d6\\u05d5 \\u05e7\\u05e0\\u05d0\\u05ea\\u05da \\u05d1\\u05db\\u05dc \\u05e2\\u05dd</span>, since the difference between the two explanations is, that according to the first, <span dir=\\"rtl\\">\\u05e2\\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05ea \\u05e2\\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e4\\u05d5\\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d5\\u05ea</span> \\u201cset on\\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do."], ["<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d5\\u05e0\\u05d5</span> <i>Had dominion over us</i>, were our masters <span dir=\\"rtl\\">(\\u05d1\\u05e2\\u05dc\\u05d9\\u05dd)</span>; comp. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cunto the owner of them\\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d3 \\u05d1\\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee."], ["<i>They are dead</i>. Those our masters, that have owned us, are now dead."], ["<span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e4\\u05ea</span> Thou hast continued.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cThou hast increased the nation.\\u201d I. E. explains <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e4\\u05ea</span> \\u201cThou hast continued,\\u201d and supplies the infinitive \\u201cto chastise.\\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country."], ["<i>In trouble</i>. In their trouble. <span dir=\\"rtl\\">\\u05e6\\u05e7\\u05d5\\u05df</span> <i>They poured out</i>. The <span dir=\\"rtl\\">\\u05e0</span> is paragogic, as in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05d5\\u05df</span> \\u201cthey knew\\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e7\\u05d5</span>; the first radical is dropped in <span dir=\\"rtl\\">\\u05e6\\u05e7\\u05d5\\u05df</span>; comp. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u2550\\u05e8\\u05d3</span> \\u201che went down\\u201d (Judg. xix. 11). As to the phrase \\u201cthey poured out a prayer,\\u201d comp. \\u201che will pour out his prayer\\u201d (Ps. cii. 1). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8\\u05da \\u05dc\\u05de\\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWhen thy chastening was upon them.\\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them."], ["<i>Like as a woman</i>, etc. This verse describes the \\u201cchastening\\u201d mentioned in the preceding verse. <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e8\\u05d9\\u05d1</span> <i>That draweth near</i> Lit. \\u201cthat bringeth near,\\u201d namely, herself.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e8\\u05d9\\u05d1</span> is Hiphil, and therefore transitive; the object \\u201cherself\\u201d must be supplied.</i>"], ["<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWe have been with child, we have been in pain, we have, as it were <span dir=\\"rtl\\">(\\u05db\\u05b0\\u05de\\u05d5\\u05b9)</span> brought forth wind.\\u201d According to I. E. the word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> compares the verbs <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05d9\\u05e0\\u05d5\\u05bc</span> \\u201cwe have conceived\\u201d and <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05dc\\u05b0\\u05e0\\u05d5\\u05bc</span> \\u201cwe have been in pain,\\u201d with the verb <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05dc\\u05b7\\u05d3\\u05b0\\u05e0\\u05d5\\u05bc \\u05e8\\u05d5\\u05bc\\u05d7\\u05b7</span> \\u201cwe have brought forth,\\u201d with regard to the object <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05bc\\u05d7\\u05b7</span> \\u201cwind,\\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05e2\\u05d5\\u05ea \\u05d1\\u05dc \\u05e0\\u05e2\\u05e9\\u05d4</span> \\u201cwe have not wrought any deliverance.\\u201d We were not able to bring any deliverance. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> <i>In the earth</i>. Supply <span dir=\\"rtl\\">\\u05d1</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea\\u2550\\u05e9\\u05e9\\u05ea</span> (Ex. xx. 11). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5</span> Some say, that <span dir=\\"rtl\\">\\u05d0</span> is omitted, as in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\\u201cand they fell\\u201d), as will be explained by me. I explain <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5</span> we could not help their falling.\\u201d<sup>17</sup><i class=\\"footnote\\">According to I. E. the root of <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05dc\\u05d5</span> is <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> \\u201cto fall.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5 \\u05d9\\u05e9\\u05d1\\u05d9 \\u05ea\\u05d1\\u05dc</span> \\u201cWe could not effect that the inhabitants of the world should not fall;\\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\\u2014A. V., \\u201cNeither have the inhabitants of the earth fallen.\\u201d\\u2014The passage quoted from Nehemiah <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d5 \\u05de\\u05d0\\u05d5\\u05d3 \\u05d1\\u05e2\\u05d9\\u05e0\\u05d9\\u05d4\\u05dd</span> is explained by I. E. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e4\\u05dc\\u05d9\\u05dd \\u05d5\\u05e0\\u05e4\\u05dc\\u05d9\\u05dd \\u05de\\u05de\\u05e2\\u05dc\\u05ea\\u05dd</span> \\u201cthey appeared to themselves low and degraded.\\u201d</i>"], ["<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class=\\"footnote\\">Comp. Targum: \\u201cThou wilt revive the dead.\\u201d</i> Some explain it as a contrast to \\u201cThey are dead, they will not live,\\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \\u201cAwake, etc.\\u201d <span dir=\\"rtl\\">\\u05d8\\u05dc \\u05d0\\u05d5\\u05e8\\u05d5\\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThe dew of herbs.\\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d5\\u05ea</span> means \\u201cherbs;\\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class=\\"footnote\\">Comp. \\u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \\u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b8\\u05d0\\u05b8\\u05e8\\u05b6\\u05e5 \\u2550 \\u05d5\\u05b8\\u05d0\\u05b8\\u05e8\\u05b6\\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d9\\u05dc</span> \\u201cShall cast out,\\u201d \\u201cshall bear;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e4\\u05dc \\u05d0\\u05e9\\u05d7</span> \\u201cAs the untimely birth of a woman\\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class=\\"footnote\\">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>"], ["<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> Some explain this word as a regular form of a verb <span dir=\\"rtl\\">(\\u05d7\\u05d1\\u05d4) \\u05dc\\u05f4\\u05d4</span>; the feminine form <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> is used, because <span dir=\\"rtl\\">\\u05e2\\u05dd</span> is sometimes feminine; comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d8\\u05d0\\u05ea \\u05e2\\u05de\\u05da</span> \\u201cAnd thy people sinneth\\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class=\\"footnote\\">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d4</span>.</i> that <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> is a noun like <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9</span> \\u201ccaptivity.\\u201d The first explanation is the right one."], ["<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class=\\"footnote\\">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth."]], [["<span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> In those days.<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span dir=\\"rtl\\">; (\\u05ea\\u05dc\\u05d9)</span><sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\\n\\"> but the two words, being quite different in meaning, <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9)</span> \\u201changing,\\u201d <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n/9k=\\n\\"> \\u201cfollowing,\\u201d) are probably not connected with each other. Moreover, if <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> were the same as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\\n\\"> it would have been written <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05dc\\u05d9</span>. It seems more probable and natural to derive <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> from <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d4</span> \\u201cto hang,\\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d0\\u05d9</span> Talm. Bab. Shab. 78; and <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5 \\u05e2\\u05dc \\u05db\\u05dc\\u05d9\\u05de\\u05d4</span> \\u201cHe hangeth the earth upon nothing\\u201d (Job xxvi. 7). This axis, being a straight line, is called <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7</span> \\u201ca bar,\\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> \\u201ccrooked,\\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05df</span> \\u201cdragon;\\u201d the one end of the line being called \\u201cthe head,\\u201d the other \\u201cthe tail of the dragon.\\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05d1\\u05e8\\u05d9\\u05d7</span> by <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7</span> stretching,\\u201d<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cPiercing.\\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class=\\"footnote\\">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05d1\\u05e8\\u05d9\\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class=\\"footnote\\">The sea-monsters are usually called <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>; this remark is therefore added, that they are also called <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9\\u05d9\\u05dd</span>, some of them being \\u201cserpent-like.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \\u201cThe great dragon in the sea.\\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class=\\"footnote\\">Assyria or Babylon.</i> while \\u201cthe dragon that is in the sea,\\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \\u00e9lite of soldiers, princes, and nobles.<sup>7</sup><i class=\\"footnote\\">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05de\\u05e8</span> <i>Wine</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05de\\u05b6\\u05e8</span> \\u201cwine\\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cSinging\\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \\u201csing\\u201d is addressed to the singers.<sup>9</sup><i class=\\"footnote\\">The subject, \\u201cYe singers,\\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7)."], ["<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span dir=\\"rtl\\">\\u05e4\\u05df \\u05d9\\u05e4\\u05e7\\u05d3</span>. R. Jonah, the Grammarian, says, that <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u2550 \\u05e4\\u05df</span>, and <span dir=\\"rtl\\">\\u05e4\\u05df \\u05d9\\u05e4\\u05e7\\u05d3 \\u05e2\\u05dc\\u05d9\\u05d4 ;\\u05d0\\u05e4\\u05e7\\u05d3 \\u2550 \\u05d9\\u05e4\\u05e7\\u05d3</span> means accordingly, \\u201cI will not punish her (though I shall punish all other nations).\\u201d Comp. <span dir=\\"rtl\\">\\u05e4\\u05df \\u05ea\\u05e4\\u05dc\\u05e1</span> \\u201cDo not ponder.\\u201d<sup>10</sup><i class=\\"footnote\\">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \\u201cLest any hurt it.\\u201d \\u201cLest thou shouldst ponder.\\u201d</i> R. Isaak ben Saul compares <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3</span> with <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e7\\u05d3</span> \\u201cthere lacketh\\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \\u201cI will water it every moment, lest its leaves drop.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class=\\"footnote\\">This instance is only quoted to show that <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4</span> means \\u201cher leaves.\\u201d R. Isaak ben Saul confounds the Kal <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3</span> and the Niphal <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e7\\u05d3</span>; it is only the latter which has the meaning \\u201cto be missing.\\u201d</i> R. Moses Hakkohen explains it thus, \\u201cI shall guard it day and night, lest the enemy hurt it.\\u201d I think that this explanation is the right one."], ["<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class=\\"footnote\\">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \\u201cwho would set,\\u201d etc., implies.</i> Supply <span dir=\\"rtl\\">\\u05d1</span> before <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8</span> \\u201cbrier,\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05d7\\u2550\\u05e9\\u05e9\\u05d7</span> \\u201cin six,\\u201d (Ex. xx. 11). The meaning of the sentence is, \\u201cWho would set me against the brier and thorn of the vineyard,\\u201d that is, against the wicked people; \\u201cand in the day of my war against the vineyard,\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e9\\u05e2\\u05d4 \\u05d1\\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThem.\\u201d</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThem.\\u201d</i>\\u2014comp. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e9\\u05e2</span> \\u201cbut a step\\u201d (1 Sam. xx. 3)\\u2014<span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05ea\\u05e0\\u05d4</span> <i>I would burn it;</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d9\\u05ea\\u05d5</span> \\u201cthey have burnt\\u201d (2 Sam. xiv. 35)."], ["<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\\u2014comp. \\u201cthe Lord hath been like an enemy\\u201d (Lam. ii. 5)\\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \\u201che will make peace unto me.\\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d9\\u05ea\\u05e0\\u05e0\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Who would give me</i>\\u2014comp. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast given me\\u201d (Judges i. 15)\\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class=\\"footnote\\">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\\u2014but the men of Judah,<sup>16</sup><i class=\\"footnote\\">The expression <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> \\u201cthe men of Judah,\\u201d is perhaps used by I. E. instead of \\u201cIsrael,\\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\\u2019s promise, \\u201cI the Lord will keep it, lest he visit it,\\u201d are introduced, saying, \\u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\\u201d Comp.<sup>17</sup><i class=\\"footnote\\">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \\u201cthrough it\\u201d \\u2550 \\u201cthrough myself.\\u201d</i> \\u201cAnd Ezekiel shall be,\\u201d instead of \\u201cAnd I shall be\\u201d (Ez. xxv. 24), \\u201cAnd Samuel,\\u201d instead of \\u201cAnd myself\\u201d (1 Sam. xii. 11); \\u201cAs he hath done,\\u201d instead of \\u201cAs I have done\\u201d (Lev. viii. 34); <span dir=\\"rtl\\">\\u05d1\\u05de\\u05dc\\u05d7\\u05de\\u05d4</span> \\u201cin war,\\u201d is to be joined with <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d9\\u05ea\\u05e0\\u05e0\\u05d9</span> \\u201cwho would turn me\\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d9\\u05d7\\u05d6\\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \\u201cJacob would take root,\\u201d etc. I am compelled to explain in this way by the phrase, \\u201cHe will make peace unto me,\\u201d because it is God alone that maketh peace.<sup>18</sup><i class=\\"footnote\\">I. E. is not the author of the first opinion, which attributes to God the words, \\u201cHe will make peace unto me,\\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\\u2019s own explanation, introduced by a phrase like <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d9 \\u05d0\\u05d5\\u05de\\u05e8 ,\\u05d5\\u05dc\\u05e4\\u05d9 \\u05d3\\u05e2\\u05ea\\u05d9</span> \\u201cbut I think,\\u201d \\u201cbut I say.\\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \\u201csome say.\\u201d</i>"], ["<span dir=\\"ltr\\">.<sup>19</sup><i class=\\"footnote\\">Literally: In coming days. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05de\\u05d9\\u05dd \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd\\u2550\\u05d1\\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span></i></span><span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span> In future. According to some: \\u201cthe children.\\u201d<sup>20</sup><i class=\\"footnote\\">Literally: The coming <i>sc.</i> generations. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d5\\u05ea \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span></i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05e9</span> <i>He shall cause to take root.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05e9\\u05d9\\u05d7 \\u05d5\\u05ea\\u05e9\\u05e8\\u05e9</span> \\u201cand didst cause it to take deep root\\u201d (Psa. lxxx. 10).<sup>21</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">,\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8 \\u05e9\\u05e8\\u05e9\\u05d9\\u05d4</span> \\u201cand causes its roots to remain;\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span dir=\\"rtl\\">\\u05ea</span> could agree; the remark would also be then quite superfluous. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8</span> must therefore be altered into <span dir=\\"rtl\\">,\\u05d5\\u05ea\\u05e9\\u05e8\\u05e9</span> which is part of a quotation.</i> <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05d1\\u05d4</span>. Fruit."], ["<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cgroves\\u201d can be applied.<sup>22</sup><i class=\\"footnote\\">It is not clear at all how the mention of \\u201cthe groves\\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites."], ["<span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d0\\u05e1\\u05d0\\u05d4</span>. <i>In measure.</i> According to most commentators <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d0\\u05e1\\u05d0\\u05d4</span> is a reduplication of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure,\\u201d like <span dir=\\"ltr\\"><sup>23</sup><i class=\\"footnote\\">Root: <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc :\\u05d9\\u05e8\\u05e7</span>.</i><sup>23</sup><i class=\\"footnote\\">Root: <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc :\\u05d9\\u05e8\\u05e7</span>.</i></span><span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e7\\u05e8\\u05e7</span> \\u201cgreen\\u201d (Lev. xiii. 49); <span dir=\\"ltr\\"></span><span dir=\\"rtl\\">\\u05de\\u05d8\\u05dc\\u05d8\\u05dc\\u05da</span> \\u201cWill carry thee away\\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \\u201cthe defenced city\\u201d (ver. 10)<sup>24</sup><i class=\\"footnote\\">The pronoun \\u201cit\\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \\u201cthe defenced city\\u201d of ver. 10; but that \\u201ccity\\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d7\\u05d4</span> According to some: \\u201cwith its sword.\\u201d<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cWhen it shooteth forth.\\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d7</span> \\u201cthe sword\\u201d (Joel ii. 8). More correctly, however, it may be compared with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da</span> \\u201cthy plants\\u201d (Song iv. 13), especially because of the words: \\u201con the day of the east wind.\\u201d<sup>26</sup><i class=\\"footnote\\">The figure \\u201cthe day of the east wind,\\u201d leads the reader to suppose that there is also a reference to \\u201cplants,\\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\\u2014which may be considered as her plants (<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d4</span>)\\u2014therefore <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cStayeth.\\u201d\\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\\u201d comp. <span dir=\\"ltr\\"><sup>28</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d4</span>.</i></span><span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d2\\u05d4</span> \\u201che was removed\\u201d (2 Sam. xx. 13); <span dir=\\"rtl\\">\\u05d4</span> replaces the radical <span dir=\\"rtl\\">\\u05d9</span>; as in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d4\\u2550\\u05d4\\u05d3\\u05d4</span> \\u201che stretched forth\\u201d (xi. 8). <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d9\\u05dd</span> East wind."], ["<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\\u2014for \\u201cthe iniquity of Jacob\\u201d (<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df \\u05d9\\u05e2\\u05e7\\u05d1</span>) is the source of all his evils<sup>28a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> \\u201ciniquity\\u201d is, therefore, used here for <span dir=\\"rtl\\">\\u05e8\\u05e2</span> \\u201cevil.\\u201d</i>\\u2014and the decree shall be rescinded, if they abolish idolatry. <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05e8</span> Chalk. <span dir=\\"rtl\\">\\u05de\\u05e0\\u05e4\\u05e6\\u05d5\\u05ea</span> <i>Beaten in sunder.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e4\\u05e6\\u05dd</span> \\u201cThou shalt break them\\u201d (Ps. ii. 9). <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e7\\u05de\\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class=\\"footnote\\">The use of <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span> \\u201cto rise,\\u201d in the sense of <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span> \\u201cto stand,\\u201d is explained here by I. E. See xl. Note 20.</i>"], ["<i>The defenced city.</i> Samaria. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d3</span> Shall be desolate. <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9\\u05d4</span> <i>The branches thereof.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e9\\u05ea\\u05d9 \\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd</span> \\u201cupon the two branches\\u201d (1 Kings xviii. 21).<sup>29a</sup><i class=\\"footnote\\">A. V. \\u201cBetween two opinions.\\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd \\u05e2\\u05dc \\u05e9\\u05ea\\u05d9</span> rather than <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9\\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span> (xvii. 6,) as another instance, and not <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd</span> which differs from <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span> in this verse by the Dagesh in <span dir=\\"rtl\\">\\u05e4</span>. It is, however, possible, that I. E. read <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05bc\\u05d9\\u05d4</span>.</i> The open towns are meant."], ["<span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8\\u05d4</span> <i>The bough</i><sup>30</sup><i class=\\"footnote\\">A. V. \\u201cThe boughs.\\u201d</i> <i>thereof.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e6\\u05d9\\u05e8\\u05d9</span> \\u201cIn my branch\\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \\u201cthey\\u201d refers to <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cthe smaller branches,\\u201d<sup>31</sup><i class=\\"footnote\\">I. E. supplies the feminine plural <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cthe smaller branches,\\u201d in order to make the subject agree with the predicate <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05e8\\u05e0\\u05d4</span>; he might, however, supply <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05dd</span>.</i> while <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> signifies \\u201cthe large branch.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d9\\u05e8\\u05d5\\u05ea</span> Some explain: \\u201cCollect;\\u201d<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cSet them on fire.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05ea\\u05d9</span> \\u201cI have gathered\\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \\u201cSet on fire.\\u201d The branches will be used as fuel. This is the right explanation. Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d9\\u05e8\\u05d5</span> \\u201cye kindle fire\\u201d (Mal. i. 10)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> In those days.<sup>33</sup><i class=\\"footnote\\">See Note 1.</i> <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d1\\u05d8</span> <i>Shall beat off.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d1\\u05d8</span> \\u201cthou wilt beat\\u201d (Deut. xxiv. 10); <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05d8</span> \\u201cbeating\\u201d (Judg. vi. 11); therefore the expression <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05e7\\u05d8\\u05d5</span> \\u201cyou will be gathered together\\u201d is also used. <i>One by one.</i> Only a few will be left out of many."], ["<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class=\\"footnote\\">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist."]], [["<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8\\u05d9 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd</span> \\u201cthe drunkards of Ephraim,\\u201d is in apposition to <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea \\u05e0\\u05d0\\u05d5\\u05ea</span> \\u201cthe crown of pride,\\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9</span> <i>The best</i>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe head of the fat valleys.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe head of the fat valleys.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d9 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd</span> \\u201cthe chief spices\\u201d (Song iv. 14). <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d0 \\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d9\\u05d0</span> \\u201cin the valley\\u201d (Deut. iii. 29). Others compare <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d9\\u05d0</span> with <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d0</span> \\u201cproud\\u201d (xvi. 6), and say that the radical <span dir=\\"rtl\\">\\u05d4</span> is omitted.<sup>3</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d4</span>.\\u2014The difference in spelling, <span dir=\\"rtl\\">\\u05d2\\u05b5\\u05bc\\u05d9\\u05d0</span> (with <span dir=\\"rtl\\">\\u05d9</span>) and <span dir=\\"rtl\\">\\u05e0\\u05b5\\u05bc\\u05d0</span> (without <span dir=\\"rtl\\">\\u05d9</span>) is entirely overlooked.</i> <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d5\\u05de\\u05d9</span> <i>Overcome</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05de\\u05d5\\u05e0\\u05d9</span> \\u201cthey have smitten me\\u201d (Prov. xxiii. 35)."], ["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05e7</span> <i>Mighty</i>. Attribute to <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cday,\\u201d or <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201chost,\\u201d which is to be supplied. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8 \\u05e7\\u05d8\\u05d1</span>. The <span dir=\\"rtl\\">\\u05db</span> in <span dir=\\"rtl\\">\\u05db\\u05d6\\u05e8\\u05dd</span> refers also to <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8</span>: \\u201cAs a destroying wind.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05d1</span> Destruction. Comp. <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05d1\\u05da</span> \\u201cthy destruction\\u201d (Hos. xiii. 14). <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d9\\u05d7 \\u05dc\\u05d0\\u05e8\\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3</span> <i>With the hand</i>. With His mighty hand."], ["<span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage."], ["<span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e6\\u05ea \\u05e0\\u05d5\\u05d1\\u05dc</span> \\u201cThe blooming of the blossom which will fade away,\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cA fading flower.\\u201d\\u2014I. E. supplies <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e5</span> \\u201cblossom,\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> \\u201cleaf,\\u201d \\u201cplant,\\u201d because of the incongruity of the feminine <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e6\\u05ea</span> and the masculine <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc</span>. There is besides, according to his opinion, a contradiction between \\u201ca fading flower,\\u201d and \\u201cthe glorious beauty,\\u201d which he believes to be in apposition to the former; he explains therefore <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc</span> to have the meaning of a participle future \\u201cthat will fade away,\\u201d and for a similar reason, <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d3\\u05d5\\u05d3\\u05d4</span> (Ps. cxxxvii. 8): \\u201cthat will be destroyed.\\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d1\\u05ea \\u05d1\\u05d1\\u05dc \\u05d4\\u05e9\\u05d3\\u05d5\\u05d3\\u05d4</span> \\u201cO daughter of Babylon, who art to be destroyed\\u201d (Psa. cxxxvii. 8)\\u2014or \\u201cthe blossom of the fading plant,\\u201d and this is better. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05db\\u05d5\\u05e8\\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes."], ["<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion."], ["<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8 \\u2550 \\u05e9\\u05e2\\u05e8\\u05d4</span>. <i>To the gate</i>. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8\\u05d4 \\u05de\\u05e9\\u05d9\\u05d1\\u05d9 \\u05de\\u05dc\\u05d7\\u05de\\u05d4</span>. Some explain: \\u201cwho turn the battle away from the gates.\\u201d R. Moses Hakkohen renders the passage thus: \\u201c(God will give strength to those) who have escaped,\\u201d<sup>5</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2\\u05e8\\u05d4</span> (lit. \\u201cto the gate\\u201d) is very strangely the same as <span dir=\\"rtl\\">\\u05de\\u05df \\u05d4\\u05e9\\u05e2\\u05e8</span> (lit., \\u201cfrom the gate\\u201d). The literal translation of the phrase according to the other opinion is: \\u201cthose who turn the battle to the gate,\\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation."], ["<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cIn vision.\\u201d</i> who rebukes the people; <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5 \\u05e4\\u05dc\\u05d9\\u05dc\\u05d9\\u05d4 .\\u05d1\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e8\\u05d0\\u05d4 \\u2550 \\u05d1\\u05e8\\u05d0\\u05d4</span>, \\u201cthey pervert judgment;\\u201d by the subject \\u201cthey\\u201d the judges are meant, and the verb <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5</span> has a transitive meaning; or \\u201cthe words of the judgment are unstable,\\u201d<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThey stumble in judgment.\\u201d</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9</span> \\u201cthe words of\\u201d being supplied. I prefer this latter explanation; for <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5</span> is intr.; comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05d9\\u05e7 \\u05d1\\u05e8\\u05db\\u05d9\\u05dd</span>, \\u201cand the tottering of the knees.\\u201d (Nahum ii. 11.)"], ["<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9 \\u05de\\u05e7\\u05d5\\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d0\\u05e4\\u05e1 \\u05de\\u05e7\\u05d5\\u05dd</span> \\u201cuntil there be no place,\\u201d (v. 8). <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05d0 \\u05e6\\u05d5\\u05d0\\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom."], ["<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e2\\u05d4</span> <i>Doctrine</i>. A noun. <span dir=\\"rtl\\">\\u05d2\\u05de\\u05d5\\u05dc\\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d5\\u05e0\\u05d9 \\u05d1\\u05d0\\u05d4\\u05dc\\u05d9\\u05dd</span> \\u201cthey that dwell in tents\\u201d (Judg. viii., 11).<sup>8</sup><i class=\\"footnote\\">I. E. means to say that the plural in the absolute state has sometimes the ending <span dir=\\"rtl\\">\\u05be\\u05b5\\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d9\\u05e7\\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05ea\\u05e7</span> \\u201cand he removed\\u201d (Gen. xii., 8)."], ["<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class=\\"footnote\\">Some editions have <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05e8\\u05e2 \\u05e2\\u05d5\\u05d3</span> \\u201cthat he should not continue to do evil,\\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2 \\u05e2\\u05d5\\u05d3</span>, and this reading has been adopted for the translation.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5 \\u05dc\\u05e6\\u05d5</span> \\u201cPrecept after<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cUpon.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cUpon.\\u201d</i> precept,\\u201d or \\u201cprecept joined to precept.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d5 \\u05dc\\u05e7\\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually."], ["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2\\u05e0\\u05d9 \\u05e9\\u05e4\\u05d4</span> <i>With laughing</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cStammering.\\u201d</i> <i>lips.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0</span> \\u201cderision\\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people."], ["<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e8\\u05e0\\u05e2\\u05d4</span> <i>The refreshing.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d5\\u05e2</span> \\u201crest\\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class=\\"footnote\\">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05db\\u05dd \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05de\\u05d9 \\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05e0\\u05d5 \\u05e9\\u05de\\u05d5</span> \\u201cAnd a learned man from Jerusalem, whose name I do not know.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05e2\\u05d4</span> is a participle.<sup>14</sup><i class=\\"footnote\\">Participle Hiphil of <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span>; lit.: \\u201cthat which gives rest.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5 \\u2550 \\u05d0\\u05d1\\u05d5\\u05d0</span> <i>They would.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05db\\u05d5 \\u2550 \\u05d4\\u05d4\\u05dc\\u05db\\u05d5\\u05d0</span> \\u201cwho went\\u201d (Jos. x. 24)."], ["<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class=\\"footnote\\">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d0</span> in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05df \\u05dc\\u05d0 \\u05d9\\u05dc\\u05db\\u05d5</span> of the Hebrew text is superfluous; the following quotation: \\u201cWoe unto,\\u201d etc., proves that the words \\u201cto Egypt,\\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \\u201cWoe to those that go down to Egypt,\\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class=\\"footnote\\">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>"], ["<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05dc\\u05d9</span> According to some, \\u201cthey that rule;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05e9\\u05dc\\u05d4</span> \\u201cdominion;\\u201d but better, \\u201cthe poets;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cthey that speak in proverbs\\u201d (Num. xxi. 27)."], ["<i>We have made a covenant with death</i>. We shall not die now. <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span dir=\\"rtl\\"><sup>18</sup><i class=\\"footnote\\">I. E. says that, although <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> in the phrase <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd \\u05d0\\u05ea \\u05e9\\u05d0\\u05d5\\u05dc \\u05dc\\u05d0 \\u05ea\\u05e7\\u05d5\\u05dd</span> (ver. 18) might be explained to signify \\u201cprophecy,\\u201d and the whole sentence to mean: \\u201cAnd what you prophesied concerning the grave will not be fulfilled,\\u201d it is impossible to find that sense in the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dd \\u05e9\\u05d0\\u05d5\\u05dc \\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d5\\u05d6\\u05d4</span>, which has evidently the same meaning; <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d6\\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d5\\u05d6\\u05d4</span>, \\u201ca covenant of a prophecy and a covenant of a prophet;\\u201d that is, \\u201ca covenant like that made by divine inspiration.\\u201d</i>?\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d6\\u05d4</span> I think that <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d4</span> means \\u201cprophet,\\u201d and explain <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d6\\u05d4</span> to be the same as <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d4</span> \\u201cWe have made a prophet\\u2019s covenant,\\u201d a covenant like that made by divine inspiration. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d8 \\u05e9\\u05d5\\u05d8\\u05e3</span> \\u201cAn overflowing scourge,\\u201d that is, famine; or better, \\u201cthe scourge of an overflowing stream;\\u201d <span dir=\\"rtl\\">\\u05db\\u05d9 .\\u05e9\\u05d5\\u05d8 \\u05e0\\u05d7\\u05dc \\u05e9\\u05d5\\u05d8\\u05e3 \\u2550\\u05e9\\u05d5\\u05d8 \\u05e9\\u05d5\\u05d8\\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d3</span> <i>I will lay the foundation</i>. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d3</span> is an adjective,<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d3</span> and <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d7</span>, according to I. E., may also be considered as participles of the Pi\\u00ebl, the preformative <span dir=\\"rtl\\">\\u05de\\u05b0</span> of the Pi\\u00ebl and Pual being sometimes dropped.</i> derived from a Piel like <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b7\\u05d3</span> \\u201che hath destroyed\\u201d (Lam. ii. 9).<sup>20</sup><i class=\\"footnote\\">The Pi\\u00ebl past has two forms, <span dir=\\"rtl\\">\\u05e4\\u05b4\\u05bc\\u05e2\\u05b0\\u05dc</span> and <span dir=\\"rtl\\">\\u05e4\\u05b4\\u05bc\\u05e2\\u05b7\\u05dc</span>; it is with the latter that <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d3</span> is compared, and therefore <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b7\\u05d3</span> is quoted. Comp. Zahoth, On the Pi\\u00ebl.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d7 \\u05d0\\u05e0\\u05d9</span> \\u201cand I praise\\u201d (Koh. iv. 2); which is likewise transitive. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05df</span> <i>Tower</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cTried.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05d7\\u05df</span> \\u201cand towers\\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3 \\u05de\\u05d5\\u05e1\\u05d3</span> <i>A sure foundation</i>. The first <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3</span> is a noun, meaning \\u201cfoundation;\\u201d it is a genitive, governed by the preceding noun <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05ea</span> \\u201cthe value of;\\u201d the second is a participle Hophal, like <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d1</span>; the <span dir=\\"rtl\\">\\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span dir=\\"rtl\\">\\u05d5</span>).<span dir=\\"ltr\\"><sup>22</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05dc\\u05d5\\u05e2 \\u05d4\\u05db\\u05e4\\u05dc</span> \\u201cto compensate for the omission of the duplicate;\\u201d this does not refer to the <span dir=\\"rtl\\">\\u05d3</span>, since the root is not <span dir=\\"rtl\\">\\u05e1\\u05d3\\u05d3</span>, but to the omission of <span dir=\\"rtl\\">\\u05d5</span>, which is also noticed by the Masora; there should be two <span dir=\\"rtl\\">\\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future."], ["<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \\u201cI will lay the foundation.\\u201d Some are of opinion that Hezekiah is meant by the \\u201ctried stone.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d4 \\u05d1\\u05e8\\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05e2\\u05d9\\u05dd</span> \\u201cthe shovels.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d3</span> \\u201cthe hail\\u201d is the subject to <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d4</span>, which is a transitive verb;<sup>23</sup><i class=\\"footnote\\">What I. E. means by this additional remark, that <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \\u201chail\\u201d the King of Assyria is here meant. <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8 \\u05de\\u05d9\\u05dd \\u05d9\\u05e9\\u05d8\\u05e4\\u05d5</span>. Repeat <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cfalsehood\\u201d after <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8</span>; \\u201cAnd the waters shall overflow the hiding-place of falsehood;\\u201d or supply <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese:\\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class=\\"footnote\\">In the Hebrew text the words <span dir=\\"rtl\\">\\u05d5\\u05db\\u05df \\u05d4\\u05d5\\u05d0 \\u05d5\\u05e1\\u05ea\\u05e8 \\u05de\\u05d7\\u05e1\\u05d4 \\u05de\\u05d9\\u05dd \\u05d9\\u05e9\\u05d8\\u05e4\\u05d5</span> are without sense; there is no occasion whatever for the addition of <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4</span>, since <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4 \\u05d5\\u05e1\\u05ea\\u05e8</span> is nearly the same as <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4</span>, namely <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span>, is probably to be repeated. In the second explanation <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8 \\u05de\\u05d9\\u05dd</span>, \\u201cthe hiding-place of water,\\u201d <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8 \\u05db\\u05d6\\u05d1 \\u2550</span>, \\u201cthe hiding-place of falsehood,\\u201d \\u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \\u201cand the hiding-place of waters, these (the waters) will overflow.\\u201d This latter interpretation is supported by the accents which join <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> with <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05e4\\u05e8</span> <i>And shall be disannulled.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05e8\\u05e0\\u05d4</span> \\u201che will pacify it,\\u201d that is, will annul or remove it. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd\\u2550\\u05d5\\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd</span> And your prophetical agreement.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd your agreement.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea\\u05dd</span> <i>Then you shall be.</i> The <span dir=\\"rtl\\">\\u05d5</span> has the same force as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nAFONjgP/2Q==\\n\\"> in Arabic;<sup>26</sup><i class=\\"footnote\\">To introduce the apodosis when the protasis precedes; the phrase <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05e9\\u05d9 \\u05d1\\u05d9\\u05d5\\u05dd</span> is treated as the full sentence <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05e9\\u05d9</span> \\u201cWhen the third day came.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d0 \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9</span> \\u201con the third day, then Abraham lifted up\\u201d (Gen. xxii. 4)."], ["<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class=\\"footnote\\">\\u201cThe overflowing scourge\\u201d of the preceding verse.</i> goeth forth. <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e2\\u05d4</span> <i>Vexation.</i> It is not the same as <span dir=\\"rtl\\">\\u05d6\\u05e2\\u05d5\\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class=\\"footnote\\">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e2</span> \\u201cto tremble,\\u201d \\u201cto move;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d6\\u05e2</span> \\u201cand he moved not\\u201d (Est. v. 9); the <span dir=\\"rtl\\">\\u05d5</span> in the middle is analogous to the <span dir=\\"rtl\\">\\u05d5</span> of <span dir=\\"rtl\\">\\u05de\\u05b8\\u05d5\\u05b6\\u05d7</span> \\u201cdeath.\\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e6\\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThe bed.\\u201d</i> which is underneath in the bed. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e9\\u05ea\\u05e8\\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05e2</span> \\u201csuperfluous\\u201d \\u201ctoo long\\u201d (Lev. xxii. 23). <span dir=\\"rtl\\">\\u05d4\\u05de\\u05db\\u05e1\\u05d4\\u2550\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> <i>The covering.</i> <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05ea\\u05db\\u05e0\\u05e1</span> It is Infinitive of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e1</span> \\u201cto assemble;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e1</span> \\u201cgather together\\u201d (Est. iv. 16); and means \\u201cWhen many gather together under it.\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cThan that he can wrap himself in it.\\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class=\\"footnote\\">Both the people and its rulers fail to give each other comfort and protection.</i>"], ["<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc \\u05e4\\u05e8\\u05e6\\u05d9\\u05dd</span> \\u201cplace of breaches,\\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8\\u05d5\\u05ea\\u05d9\\u05db\\u05dd \\u2550 \\u05de\\u05d5\\u05e1\\u05e8\\u05d9\\u05db\\u05dd</span> Bands. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span> <i>Even determined.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> \\u201cthou hast decided\\u201d (1 Kings xx. 40)."], ["<i>Hear my voice, hear my speech</i>. Parallelism."], ["<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05ea\\u05d7</span> <i>He opens,</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d3\\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05ea\\u05d7</span> and <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d3\\u05d3</span> are a repetition of the same idea in different words."], ["<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d4</span> <i>He hath made plain</i>. Derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d4</span> \\u201cequal;\\u201d comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05d5\\u05d4</span> \\u201calike\\u201d (Prov. xxvii. 15). <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d7</span> A kind of cummin, but smaller and black. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8\\u05d4</span> According to some, \\u201cgood;\\u201d according to others, \\u201cwith measure\\u201d; comp. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e9\\u05d5\\u05e8\\u05d4</span> \\u201cwith the measure\\u201d (Lev. xix. 35), and this is right. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class=\\"footnote\\">This remark seems to be quite superfluous, especially since <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d4</span> did not enlist any such observation from the commentator. The words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2\\u05d5\\u05e8\\u05d4 \\u05d9\\u05d3\\u05d5\\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5\\u05e2\\u05d4</span> is required; secondly, the repetition of <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5\\u05e8\\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05df</span>, and are a corruption of <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e2\\u05d5\\u05e8 \\u05d9\\u05d3\\u05d5\\u05b9\\u05e2</span>, \\u201cin a well-known measure.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05df</span> <i>Marked.</i> Comp. <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05de\\u05df</span> \\u201csign.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05ea\\u05d5</span> <i>In its place.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d1\\u05dc\\u05d5\\u05ea</span> \\u201cmeasured\\u201d<sup>33</sup><i class=\\"footnote\\">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \\u201cAt the ends.\\u201d</i> (Ex. xxviii. 14)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class=\\"footnote\\">A. V., \\u201cFor his God doth instruct him.\\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e9\\u05e4\\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cTo discretion.\\u201d I. E. seems to lay stress on the definite article in <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05de\\u05bc\\u05e9\\u05e4\\u05d8</span> \\u201caccording to the usual well-known custom.\\u201d</i> to do as it is usually done; comp. <span dir=\\"rtl\\">\\u05db\\u05de\\u05e9\\u05e4\\u05d8</span> \\u201cafter the manner\\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class=\\"footnote\\">The same as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5 \\u05dc\\u05de\\u05e9\\u05e4\\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05b4\\u05e1\\u05bc\\u05b0\\u05e8\\u05d5\\u05b9</span>) being past, the second (<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05b9\\u05e8\\u05b6\\u05e0\\u05bc\\u05d5\\u05bc</span>) future; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5</span> could also be explained to be future by the conversive <span dir=\\"rtl\\">\\u05d5</span>, but I. E. paraphrases it <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e8 \\u05d9\\u05e1\\u05e8</span>, \\u201chath already instructed him.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d5\\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d1</span> <i>Neither is turned about.</i> Repeat <span dir=\\"rtl\\">\\u05dc\\u05d0</span>, the negation of the first part of the verse, before <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1</span>."], ["<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e9</span> <i>To thresh.</i> The <span dir=\\"rtl\\">\\u05d0</span> is prosthetic, as in <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8\\u05d5\\u05e2\\u05da</span> \\u201cthine arm\\u201d (Jer. xxxii. 21). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cNor break it with a wheel of his cart.\\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:"], ["<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05dc\\u05d9\\u05d0 \\u05e2\\u05e6\\u05d4</span> <i>Who is wonderful in counsel.</i> <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d9\\u05d4 \\u05d4\\u05d2\\u05d3\\u05d9\\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cExcellent in working.\\u201d</i> R. Moses Hakkohen derives <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e9\\u05d9\\u05d4</span> from <span dir=\\"rtl\\">\\u05d9\\u05e9</span> \\u201csubstance.\\u201d<sup>39</sup><i class=\\"footnote\\">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d9\\u05d4</span>, \\u201csubstance,\\u201d because it is true substance, it is everlasting.</i>\\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class=\\"footnote\\">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \\u201cLet my doctrine drop like rain,\\u201d as I explained (Deut. xxxii. 2)."]], [["<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05dc</span> and also <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> \\u201cHarel\\u201d and \\u201cAriel\\u201d (Ez. xliii. 15, 16); for the letters <span dir=\\"rtl\\">\\u05d0\\u05c4 \\u05d4\\u05c4 \\u05d5\\u05c4 \\u05d9\\u05c4</span> interchange<sup>1</sup><i class=\\"footnote\\">Strictly speaking, there is, besides the interchange of <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d4</span>, the omission of <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d9\\u05ea</span> <i>The city;</i> it is in the construct state; supply <span dir=\\"rtl\\">\\u05d0\\u05de\\u05ea</span> \\u201cof truth,\\u201d or some similar word: \\u201cthe city of truth, where David hath dwelt;\\u201d or \\u201cthe city, where David dwelt,\\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d9\\u05ea \\u05d1\\u05e8\\u05d0</span> \\u201cin the beginning, when God created,\\u201d etc. (Gen. i. 1); <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05dc\\u05ea \\u05d3\\u05d1\\u05e8 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cthe beginning of the Lord\\u2019s speaking to Hosea\\u201d (Hos. i. 1). <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d5</span> <i>Add.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e1\\u05e4\\u05ea</span> \\u201cto add\\u201d (Num. xxxii. 14). <span dir=\\"rtl\\">\\u05d7\\u05d2\\u05d9\\u05dd</span> <i>Sacrifices.</i> <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05e4\\u05d5</span> \\u201cWill cease.\\u201d It is a neuter verb. It can also be rendered: \\u201cthey shall kill,\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05e4\\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e7\\u05e4\\u05d9\\u05dd</span> \\u201cthe men that kill\\u201d); comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cand one said to Joseph\\u201d<sup>2</sup><i class=\\"footnote\\">See note on ii. 4.</i> (Gen. xlviii. 1)."], ["<i>To Ariel.</i> To Jerusalem. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e0\\u05d9\\u05d4 \\u05d5\\u05d0\\u05e0\\u05d9\\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> \\u201cand they shall mourn\\u201d (xix. 8). According to others, \\u201cA waste place,\\u201d the two words being derived from <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d4</span> \\u201cwhere;\\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class=\\"footnote\\">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4 \\u05dc\\u05d9 \\u05db\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class=\\"footnote\\">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered."], ["<span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cRound about.\\u201d</i> Comp. xxii. 18.<sup>6</sup><i class=\\"footnote\\">It is not clear what I. E. means by comparing this passage with xxii. 18. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> in that verse means \\u201ca ball,\\u201d \\u201ca round thing.\\u201d It would be rather far-fetched to suppose that it meant here \\u201cas quickly and as suddenly as a ball flying through the air meets us.\\u201d See c. xxii., note 26.</i> <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d3\\u05dc \\u05de\\u05e6\\u05d1 \\u2550 \\u05de\\u05e6\\u05d1</span> A tower set up.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cWith a mount.\\u201d</i>"], ["<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\\u2019s messengers to Rabshakeh.<sup>8</sup><i class=\\"footnote\\">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAs of one that hath a familiar spirit.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05ea</span> \\u201cas bottles.\\u201d\\u2014The potter, because of his vocation,<sup>10</sup><i class=\\"footnote\\">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below."], ["<span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05e7 \\u05d3\\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e7</span> being in the construct state.<sup>11</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05db\\u05b0\\u05d0\\u05b8\\u05d1\\u05b8\\u05e7</span>, in the absolute state; I. E. read <span dir=\\"rtl\\">\\u05db\\u05b7\\u05d0\\u05b2\\u05d1\\u05b7\\u05e7</span> \\u201cas the dust of,\\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \\u201cand the multitude of thy strangers shall be small as the dust of.\\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly."], ["<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army."], ["<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d1\\u05d0\\u05d9\\u05d4 \\u2550 \\u05e6\\u05d5\\u05d1\\u05d9\\u05d4</span> Her hosts.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThose that fight against her.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05e9\\u05d9 \\u05de\\u05e6\\u05d5\\u05d3\\u05ea\\u05d4 \\u2550 \\u05d5\\u05de\\u05e6\\u05d5\\u05d3\\u05ea\\u05d4</span> \\u201cAnd the men engaged in her siege,\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cAnd her munition.\\u201d</i> or \\u201cAnd all the towers of the besiegers.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4</span> <i>And behold.</i> The word <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dd</span> \\u201cdream,\\u201d is usually followed by <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4</span> \\u201cand behold,\\u201d or \\u201cas if;\\u201d the subject to the following <span dir=\\"rtl\\">\\u05d0\\u05c4\\u05db\\u05b5\\u05dc</span> is <span dir=\\"rtl\\">\\u05e8\\u05b8\\u05e2\\u05b5\\u05d1</span> \\u201cthe hungry.\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e7\\u05e7\\u05d4</span> Desirous to drink.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cHath appetite.\\u201d</i>"], ["<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>He has covered</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cHath poured out.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> <i>And he closed.</i> Derived from <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05dd</span> \\u201cbone;\\u201d \\u201che put, as it were, a bone on your eyes.\\u201d <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d4</span> <i>He covered</i>. This proves that <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> has also the meaning, \\u201che covered.\\u201d<sup>16</sup><i class=\\"footnote\\">In truth, the word <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d4</span> does not at all prove the correctness of I. E.\\u2019s explanation concerning <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span>; the parallelism of the verse is the same, whether we explain <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> to mean \\u201cto pour out,\\u201d or \\u201cto cover.\\u201d</i>"], ["<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \\u201cseal the law\\u201d (viii. 16),<sup>17</sup><i class=\\"footnote\\">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained."], ["<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class=\\"footnote\\">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cDraw near.\\u201d Our editions have <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b7\\u05bc\\u05e9\\u05c2</span>; I. E. read <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b7\\u05bc\\u05e9\\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d2\\u05e9\\u05d9\\u05dd</span> \\u201cthe taskmasters\\u201d (Exod. v. 13). It is Niph.\\u2014They will afflict themselves in vain with fasting. <span dir=\\"rtl\\">\\u05d1\\u05e4\\u05d9\\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class=\\"footnote\\">See I. E. on iii. 12.</i> <span dir=\\"rtl\\">\\u05de\\u05dc\\u05de\\u05d3\\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cTaught.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05dc\\u05de\\u05d3</span> \\u201cunaccustomed,\\u201d (Jer. xxxi. 18)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> <i>Behold I will proceed,</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cand I am left\\u201d (Ez. ix. 8); <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc \\u05d0\\u05e0\\u05d9</span> \\u201cI am withering\\u201d (Ps. vi. 3); <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc</span> is the third person past, because of the Pathah under <span dir=\\"rtl\\">\\u05dc</span>. Some explain <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> to be a participle like <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05de\\u05d9\\u05da</span> \\u201csupporting\\u201d<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e3</span>, formed like <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05d5\\u05c4\\u05de\\u05b4\\u05d9\\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e4\\u05dc\\u05d9\\u05d0 \\u05d0\\u05ea \\u05d4\\u05e2\\u05dd \\u05d4\\u05d6\\u05d7 \\u05d4\\u05e4\\u05dc\\u05d0 \\u05d5\\u05e4\\u05dc\\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cTo do a marvellous work among this people.\\u201d</i> that they shall not understand, that \\u201cthe wisdom of the wise shall be lost,\\u201d etc. Others explain this phrase thus: \\u201cTo do a marvellous work among this people;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4 \\u05e4\\u05dc\\u05d0</span> \\u201cwho performs wonders\\u201d (Ex. xv. 11). I explain it in the following way: \\u201cTo do to this people a wonderful thing like this.\\u201d<sup>24</sup><i class=\\"footnote\\">That the wisdom of the wise shall be lost, etc.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05de\\u05d9\\u05e7\\u05d9\\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e1\\u05ea\\u05d9\\u05e8\\u2550\\u05dc\\u05e1\\u05ea\\u05d9\\u05e8</span> <i>To hide.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05de\\u05d9\\u05d3\\u2550\\u05dc\\u05e9\\u05de\\u05d9\\u05d3</span> \\u201cto destroy\\u201d (xxiii. 11)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05db\\u05db\\u05dd</span> You are going from the truth.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cYour turning of things upside down.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05db\\u05d7\\u05de\\u05e8 \\u05d4\\u05d9\\u05d5\\u05e6\\u05e8 \\u05d9\\u05d7\\u05e9\\u05d1</span> Shall man be esteemed as the potter\\u2019s clay.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cShall be esteemed as the potter\\u2019s clay.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e6\\u05e8</span> <i>And the thing framed</i>. It is derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span> \\u201cto form.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e6\\u05e8\\u05d5</span> <i>Of him that framed it.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cof me\\u201d (Gen. xx. 13)."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food."], ["<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness."], ["<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class=\\"footnote\\">See c. i. Note 48.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05d3\\u05d9</span> <i>That watch</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e7\\u05d3</span> \\u201cto watch\\u201d (Prov. viii. 34)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05d8\\u05d9\\u05d0\\u05d9 \\u05d0\\u05d3\\u05dd \\u05d1\\u05d3\\u05d1\\u05e8</span> \\u201cThat make a man an offender for a word,\\u201d that watch the words of man, and accuse him, in order to see him punished; or \\u201cthat cause others to sin by their words.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d5\\u05e9\\u05d5\\u05df</span> <i>They lay a snare</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e7\\u05e9</span> \\u201csnare\\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d5\\u05e9\\u05d5\\u05df</span> \\u201cthey rebuke,\\u201d comparing it with <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05e9\\u05e9\\u05d5 \\u05d5\\u05e7\\u05e9\\u05d5</span> \\u201cbe rebuked and rebuke\\u201d (Zeph. ii. 1), and says that the <span dir=\\"rtl\\">\\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class=\\"footnote\\">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05e9\\u05e9\\u05d5 \\u05d5\\u05e7\\u05e9\\u05d5</span> by <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05d1\\u05e6\\u05d5</span> \\u201ccome together;\\u201d while the other explanation <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d5\\u05d5\\u05db\\u05d7\\u05d5 \\u05d5\\u05d4\\u05d5\\u05db\\u05d9\\u05d7\\u05d5</span> \\u201cbe rebuked and rebuke\\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>"], ["<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d5\\u05e8\\u05df</span> <i>Shall wax pale.</i> The root <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> \\u201cto be white\\u201d is frequent in Chaldee."], ["<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\\u2014he and his children\\u2014shall sanctify my name. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05d9\\u05e6\\u05d5</span> \\u201cThey will cause others to fear\\u201d the God of Israel, or \\u201cthey shall be afraid,\\u201d intransitive.<sup>29</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05e2\\u05d5\\u05de\\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05e8\\u05d0\\u05d5 \\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>, \\u201cthey will cause others to fear.\\u201d The expression <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05e2\\u05d5\\u05de\\u05d3</span> comprehends more than the term \\u201cintransitive,\\u201d and signifies sometimes a \\u201ctransitive verb\\u201d if contrasted with a \\u201ccausative transitive verb.\\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \\u201cthey will sanctify,\\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob."], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d2\\u05e0\\u05d9\\u05dd</span> <i>And they that murmured</i>, comp. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8\\u05d2\\u05e0\\u05d5</span> \\u201cand you were murmuring\\u201d (Deut. i. 27). They are the opposite of \\u201cthose that learn doctrine.\\u201d"]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class=\\"footnote\\">See c. i. Note 13.</i> <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9 \\u2550 \\u05de\\u05e0\\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05e1\\u05d5\\u05da \\u05de\\u05e1\\u05db\\u05d4</span> <i>And that cover with a covering.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class=\\"footnote\\">There is no doubt that <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> is parallel to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \\u201ccovering\\u201d as a figure for \\u201ccounsel,\\u201d simply because counsel is usually given secretly.</i> <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d5\\u05d7\\u05d9 \\u2550 \\u05d5\\u05dc\\u05d0 \\u05e8\\u05d5\\u05d7\\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy."], ["<i>That walk to go down,</i> etc. This verse explains the preceding. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05d5\\u05d6</span> <i>In the strength of.</i> <span dir=\\"rtl\\">\\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d6</span>,\\u2014Nouns with a preformative <span dir=\\"rtl\\">\\u05de</span>, derived from verbs <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span> and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05d5</span> are alike, <i>e.g.,</i> <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e2\\u05d5\\u05b9\\u05d6</span> \\u201cstrength,\\u201d root <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e7\\u05d5\\u05b9\\u05dd :\\u05e2\\u05d6\\u05d6</span> \\u201cplace,\\u201d root <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span dir=\\"rtl\\">\\u05de</span>, the latter changes it into Sheva.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05e1\\u05d5\\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span dir=\\"ltr\\"><sup>4</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d9\\u05d5\\u05ea</span> is substituted for the third radical <span dir=\\"rtl\\">\\u05d4</span>, of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05ea</span> ;<span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d4</span> \\u201ccaptivity\\u201d (Obad. 20) is formed of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d9\\u05d5\\u05ea</span>; comp. <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d5\\u05ea</span> \\u201cslavery\\u201d (Ezr. ix. 8)."], ["<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class=\\"footnote\\">The substantive <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d to which the pronominal suffix <span dir=\\"rtl\\">\\u05be\\u05b8\\u05d9\\u05d5</span> refers, is not mentioned before, but is implied in <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05dd \\u05e1\\u05d5\\u05e8\\u05e8\\u05d9\\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians."], ["<span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d5\\u05d1\\u05d9\\u05e9\\u2550\\u05db\\u05dc \\u05d4\\u05d1\\u05d0\\u05d9\\u05e9</span>. The <span dir=\\"rtl\\">\\u05d0</span> is superfluous; <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d0\\u05d9\\u05e9</span> is transitive, \\u201cEvery one blamed\\u201d<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThey were all ashamed.\\u201d</i> those that had gone to Egypt; for they went to \\u201ca people that would not profit them.\\u201d"], ["<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \\u201ca lion, a leopard, amongst them an asp, etc.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5 \\u05e6\\u05e8\\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cInto the land of trouble and anguish.\\u201d\\u2014I. E. takes <span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d4</span> in a more literal sense, \\u201cnarrow;\\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>Their property.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc</span> \\u201cthe property\\u201d (Deut. viii. 17). <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e9\\u05ea</span> <i>Bunches.</i> Hap. leg.\\u2014The beasts of the south will do them much damage."], ["<span dir=\\"rtl\\">\\u05dc\\u05d6\\u05d0\\u05ea</span> <i>To this</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cConcerning this,\\u201d that is, concerning Egypt.</i> To Jerusalem. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1 \\u05d4\\u05dd \\u05e9\\u05d1\\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe."], ["<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span dir=\\"rtl\\">\\u05d7\\u05e7\\u05d4</span> <i>Note it.</i> <span dir=\\"rtl\\">\\u05d7\\u05e7\\u05d4</span> is without Dagesh in <span dir=\\"rtl\\">\\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05d4</span> or <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05d4\\u05bc</span> or <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05e0\\u05d4</span>.<span dir=\\"ltr\\"><sup>9</sup><i class=\\"footnote\\">It is either the imperative with a paragogic <span dir=\\"rtl\\">\\u05d4</span>, the contracted form of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05c4\\u05e7\\u05e7\\u05b8\\u05d4</span> or with the pronominal suffix <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05c4\\u05e7\\u05b0\\u05e7\\u05b6\\u05e0\\u05b8\\u05bc\\u05d4 \\u2550 \\u05d7\\u05d5\\u05c4\\u05e7\\u05b0\\u05e7\\u05b8\\u05d4\\u05bc \\u2550 \\u05be\\u05b8\\u05d4\\u05bc</span>.</i></span>"], ["<span dir=\\"rtl\\">\\u05db\\u05d7\\u05e9\\u05d9\\u05dd</span> <i>Lying.</i> Adjective of the same form as <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span> \\u201chusbandmen;\\u201d the <span dir=\\"rtl\\">\\u05db</span> has Segol, on account of the guttural letter which follows. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e2</span> Infinitive. \\u201cTo hear.\\u201d"], ["<i>See not.</i> You shall not prophesy. <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d0\\u05d9\\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d5\\u05ea</span> <i>Upright things.</i> Comp. <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05d1\\u05d9\\u05dd \\u05d5\\u05e0\\u05db\\u05d5\\u05d7\\u05d9\\u05dd \\u05d3\\u05d1\\u05e8\\u05d9\\u05da</span> \\u201cthy words are good and upright\\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class=\\"footnote\\">See c. iii. Note 5. I. E. does not explain why <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> is a substantive (<span dir=\\"rtl\\">\\u05e9\\u05dd</span>), and <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d7\\u05d5\\u05ea</span> an adjective (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>); perhaps because the verb <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d5</span> implies the masculine substantive, <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd</span> \\u201cwords,\\u201d with which the feminine <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span>, if taken as an adjective, would not agree.</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d7\\u05dc\\u05e7\\u05d5\\u05ea \\u2550 \\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> \\u201cwords of flattery;\\u201d <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> is a substantive; so also <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05de\\u05d4\\u05ea\\u05dc\\u05d5\\u05ea \\u2550 \\u05de\\u05d4\\u05ea\\u05dc\\u05d5\\u05ea</span>, \\u201cwords of mockery.\\u201d"], ["<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class=\\"footnote\\">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>"], ["<i>Ye despise this word</i>, the prophecy. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05e9\\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d5</span> before <span dir=\\"rtl\\">\\u05d1\\u05de\\u05de\\u05d5\\u05df</span> in the Hebrew text seems to be superfluous; <span dir=\\"rtl\\">\\u05d1\\u05de\\u05de\\u05d5\\u05df</span> is not the explanation of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span>, since this is explained by <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05da \\u05d4\\u05d9\\u05e9\\u05e8</span>, \\u201cthe opposite of upright,\\u201d but that of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e9\\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05dc\\u05d5\\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cPerverseness.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span> is an adjective; supply <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cthing.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e2\\u05d1\\u05ea \\u05d7\\u05f3 \\u05e0\\u05dc\\u05d5\\u05d6</span> \\u201cthe perverse (man or thing)<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThe froward.\\u201d</i> is an abomination to the Lord.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span> is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cupright.\\u201d"], ["<i>Therefore</i>,<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05db\\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class=\\"footnote\\">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05e5 \\u05de\\u05d2\\u05d3\\u05dc \\u05e0\\u05d5\\u05e4\\u05dc \\u2550 \\u05e0\\u05d5\\u05e4\\u05dc \\u05db\\u05e4\\u05e8\\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAs a breach ready to fall, swelling out.\\u201d</i><sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAs a breach ready to fall, swelling out.\\u201d</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e0\\u05d1\\u05e2\\u05d4 \\u2550 \\u05e0\\u05d1\\u05e2\\u05d4</span> A swelling thing. Of the same root is <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e2\\u05d1\\u05d5\\u05e2\\u05d5\\u05ea</span> \\u201cblains\\u201d (Exod. ix. 9). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e2\\u05d4</span> can also be joined with <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e5</span>: \\u201ca swelling breach.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05ea\\u05e2 \\u05e4\\u05ea\\u05d0\\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> \\u201cthe dust of the earth\\u201d (Dan. xii. 12).<sup>18</sup><i class=\\"footnote\\">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9 \\u05d4\\u05e7\\u05d3\\u05e9\\u05d9\\u05dd</span> \\u201cthe most holy;\\u201d so also <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05ea\\u05e2 \\u05e4\\u05ea\\u05d0\\u05dd</span> \\u201cmost suddenly.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05ea\\u05d5\\u05ea \\u05d0\\u05e9</span> <i>To take fire.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05ea\\u05d4 \\u05d0\\u05e9</span> \\u201che takes fire\\u201d (Prov. vi. 27). <span dir=\\"rtl\\">\\u05d2\\u05d7\\u05dc\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4 \\u05d7\\u05d5\\u05ea\\u05d4</span> \\u201cthou shalt heap coals of fire\\u201d (ib. xxv. 22). <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05ea\\u05ea\\u05d5</span> <i>In the bursting of it.</i> Derived from <span dir=\\"rtl\\">\\u05db\\u05ea\\u05ea</span>, a verb <span dir=\\"rtl\\">\\u05e2\\u05f3\\u05e2</span>.<span dir=\\"ltr\\"><sup>19</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05e4\\u05e2\\u05dc\\u05d9 \\u05d4\\u05db\\u05e4\\u05dc</span> \\u201cit is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>;\\u201d but it is impossible to suppose, that I. E. meant to say, that <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05ea\\u05d5\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05ea</span>, since he quotes as a parallel <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05ea\\u05d4</span>, which can only be the participle Kal of <span dir=\\"rtl\\">\\u05d7\\u05ea\\u05d4</span>. Before <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0</span> either <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05ea</span> or <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05ea\\u05ea\\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9\\u05d5\\u05e3</span> is interrupted by the explanation of <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span>.</i></span> <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d7\\u05e9\\u05d5\\u05e3 \\u05de\\u05d9\\u05dd</span> <i>And to take water.</i> Lit., \\u201cto reveal the water,\\u201d which is hidden. Comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d5\\u05e3</span> \\u201cto make appear\\u201d (Gen. xxx. 37); <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e3</span> \\u201che made bare,\\u201d (lii. 10). <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span> <i>Pit.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05d0\\u05d9\\u05d5</span> \\u201cand its pits.\\u201d (Ez. xlii. 11), and <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance."], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d5\\u05d1\\u05d4</span> <i>In rest</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn returning,\\u201d \\u201cReturn.\\u201d\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> with an accusative, means \\u201cto give rest,\\u201d and that the neuter verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return\\u201d is never used with an accusative.</i><sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn returning,\\u201d \\u201cReturn.\\u201d\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> with an accusative, means \\u201cto give rest,\\u201d and that the neuter verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return\\u201d is never used with an accusative.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d4</span> \\u201cgive rest\\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt."], ["<span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span>. According to the grammarian R. Jonah: \\u201cwe shall lift ourselves up\\u201d; he compares it with <span dir=\\"rtl\\">\\u05e0\\u05b5\\u05e1</span> \\u201cbanner\\u201d (that is lifted up), and gives thus to <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span> a meaning similar to that of <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05db\\u05d1</span> \\u201cwe will ride,\\u201d as required by the parallelism. Others taking <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span> in its usual sense, \\u201cwe shall flee,\\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span dir=\\"rtl\\">\\u05e7\\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cswift\\u201d of the camel.<sup>21</sup><i class=\\"footnote\\">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3 \\u05d0\\u05d7\\u05d3</span> \\u201cThe thousand men of one\\u201d of you;<sup>22</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da \\u05d0\\u05dc \\u05d0\\u05d7\\u05e8 \\u05de\\u05d4\\u05dd</span>, which is to be altered into <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da ,\\u05d0\\u05dc\\u05e3 \\u05d0\\u05d7\\u05d3 \\u05de\\u05db\\u05dd</span>; because <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d0\\u05d7\\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3</span>, and I. E., satisfying himself with <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da</span> or <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span dir=\\"rtl\\">\\u05de\\u05d4\\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> signifies \\u201cthe officer.\\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \\u201cas an ensign on a hill\\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class=\\"footnote\\">It seems as if I. E. meant to say, that the first figure \\u201cas a beacon on the top of a mountain\\u201d refers to their small number, the second figure \\u201cas an ensign on a hill\\u201d to their glory and happiness, by which they will attract all nations.</i>"], ["<i>Will the Lord wait.</i> An anthropomorphism. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e0\\u05e0\\u05db\\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> like <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05dd</span> \\u201cto warm\\u201d (xlvii. 14); it is the Kal like <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05d1</span> \\u201cto lie\\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class=\\"footnote\\">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake."], ["<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d5\\u05dc \\u05d6\\u05e2\\u05e7\\u05da</span>. The <span dir=\\"rtl\\">\\u05dc</span> indicates the cause: \\u201cAt the voice of thy cry,\\u201d that is, because thou hast cried unto Him. <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e0\\u05b8\\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span dir=\\"rtl\\">\\u05e4\\u05b5\\u05bc\\u05d0\\u05b2\\u05e8\\u05b8\\ue802</span> \\u201cHe hath glorified thee\\u201d (lv. 5).<sup>25</sup><i class=\\"footnote\\">The form is irregular by having <span dir=\\"rtl\\">\\ue802</span> instead of <span dir=\\"rtl\\">\\ue803</span>,</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05dd \\u05e6\\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cThe bread of adversity.\\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05dc\\u05d7\\u05e5</span> <i>The water of affliction</i>. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> is not in the construct state, but <span dir=\\"rtl\\">\\u05de\\u05b5\\u05d9</span> \\u201cthe waters of\\u201d is to be supplied. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05de\\u05d9 \\u05dc\\u05d7\\u05e5 \\u2550 \\u05de\\u05d9\\u05dd \\u05dc\\u05d7\\u05e5</span>; comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d4 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05d0\\u05d4\\u05dc \\u2550 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05e9\\u05e8\\u05d4</span> \\u201cto the tent, namely to the tent of Sarah.\\u201d (Gen. xxiv. 67)."], ["<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \\u201cthine eyes shall see\\u201d and \\u201cthine ears shall hear\\u201d to express figuratively the seeing and understanding of the heart. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05de\\u05d9\\u05e0\\u05d5 \\u2550 \\u05d7\\u05d9\\u05de\\u05d9\\u05e0\\u05d5</span>; <span dir=\\"ltr\\">\\u05d0</span> is substituted for <span dir=\\"rtl\\">\\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d5\\u05d9</span> <i>The covering</i>. A noun. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d5\\u05d3\\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class=\\"footnote\\">Comp. Deut. xiii. 18.</i> <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cmenstruous cloth.\\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class=\\"footnote\\">The terms \\u201cclean and unclean\\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \\u201cclean and the unclean,\\u201d especially Lev. xiii. 15.</i>"], ["<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span dir=\\"rtl\\">\\u05db\\u05db\\u05e8 \\u2550 \\u05db\\u05e8</span> (Gen. xiii. 10), \\u201cPlain;\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cPastures.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05ea \\u05e2\\u05d9\\u05df\\u2550\\u05d1\\u05ea \\u05e2\\u05d9\\u05df</span> \\u201cthe apple of the eye\\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class=\\"footnote\\">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>"], ["<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d9\\u05dd</span> <i>Oxen.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d9\\u05da</span> \\u201cthine oxen\\u201d (Deut. vii. 13). <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d9\\u05e5\\u2550\\u05d7\\u05de\\u05e5</span> \\u201cLeaven.\\u201d<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cClean.\\u201d According to I. E. \\u201cprovender which is leaven,\\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> i. 17. Note 40.</i> <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d3 \\u05d6\\u05e8\\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cWhich hath been winnowed.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9</span> \\u201cit.\\u201d<sup>34</sup><i class=\\"footnote\\">I. E. supplies <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d5</span>, though not necessary, to indicate more clearly that <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d7\\u05ea</span> <i>With the shovel.</i> Derived from <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> \\u201cwind.\\u201d It is an instrument used for the same purpose as <span dir=\\"ltr\\"><sup>35</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05de\\u05d6\\u05e8\\u05d7</span> \\u201cand with the fan,\\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span dir=\\"rtl\\">\\u05db\\u05de\\u05d6\\u05e8\\u05d7</span> \\u201clike the fan,\\u201d as is done in the translation.</i></span><span dir=\\"rtl\\">\\u05de\\u05d6\\u05e8\\u05d4</span> \\u201cthe fan.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05dc\\u05d9</span> <i>Rivers.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05d1\\u05dc</span> \\u201criver\\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class=\\"footnote\\">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class=\\"footnote\\">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones."], ["<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class=\\"footnote\\">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class=\\"footnote\\">c. xxiv.\\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class=\\"footnote\\">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \\u201cWoe unto them that go down to Egypt;\\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d3\\u05d1\\u05e8 \\u05e4\\u05dc\\u05d0</span>; lit.: \\u201cand this is a wonderful thing;\\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \\u201csevenfold,\\u201d etc., and is to be translated, \\u201cand this will be done in a wonderful way.\\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion."], ["<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d0\\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cHeavy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d0\\u05ea</span> \\u201cthe smoke<sup>43</sup><i class=\\"footnote\\">A. V., \\u201cThe flame.\\u201d</i> (Judg. xx. 40); there are many words for \\u201csmoke.\\u201d<sup>44</sup><i class=\\"footnote\\">In the Hebrew text the word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d4</span> \\u201cmany\\u201d before <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05ea</span>, or <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05d5\\u05ea</span> \\u201cmany\\u201d after it, is omitted.</i>"], ["<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class=\\"footnote\\">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span>. Most of the commentaries say that <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span> is the same as <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05d9\\u05e3</span>, \\u201cto wave;\\u201d<sup>46</sup><i class=\\"footnote\\">A. V., \\u201cTo sift with the sieve of vanity.\\u201d</i><sup>46</sup><i class=\\"footnote\\">A. V., \\u201cTo sift with the sieve of vanity.\\u201d</i> but R. Moses Hakkohen is of opinion, that it means \\u201cto bridle,\\u201d and that by \\u201cthe breath of God,\\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span dir=\\"rtl\\">\\u05e8\\u05e1\\u05df \\u05de\\u05ea\\u05e2\\u05d4</span> \\u201ca misleading bridle.\\u201d The same idea is expressed by <span dir=\\"rtl\\"></span>,<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e4\\u05ea \\u05e9\\u05d5\\u05d0</span> and this proves that <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span> has the meaning \\u201cto bridle.\\u201d"], ["<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class=\\"footnote\\">See Targum Jonathan, and Rashi, ad locum: \\u201cThis rejoicing will come to you on the eve of Passover.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d5\\u05d0</span> <i>To come.</i> To be joined with <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d5\\u05dc\\u05da</span> \\u201cas when one goeth.\\u201d<sup>48</sup><i class=\\"footnote\\">The infinitive <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d5\\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>"], ["<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class=\\"footnote\\">This remark of I. E. seems to have been intended for the next verse.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05ea</span> <i>And the lighting down.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e0\\u05d7\\u05ea</span> \\u201cand it cometh down\\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05e2\\u05e3</span> <i>With the indignation.</i> The preposition <span dir=\\"rtl\\">\\u05d1</span> governs also the nouns <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e5 ,\\u05dc\\u05d4\\u05d1</span>, etc. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e5</span> <i>With scattering.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e4\\u05e6\\u05dd</span> \\u201cthou wilt scatter them\\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class=\\"footnote\\">This remark is made, probably because of the \\u201chailstones\\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05d8 \\u05d9\\u05db\\u05d4</span> \\u201cAs if he were smitten with a rod\\u201d or \\u201cfor the Lord will smite him with a rod.\\u201d<sup>51</sup><i class=\\"footnote\\">A. V., \\u201cWhich smote with a rod.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3\\u05d4</span> <i>Grounded.</i> Participle Hophal; <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05e4\\u05d9\\u05dd \\u05d5\\u05d1\\u05db\\u05e0\\u05e8\\u05d5\\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05e4\\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class=\\"footnote\\">A. V., \\u201cShaking.\\u201d</i> Lit., \\u201cmoving,\\u201d sc. the hand to play with musical instruments."], ["<span dir=\\"rtl\\">\\u05de\\u05d0\\u05d4\\u05de\\ufb4b\\u05dc\\u2550\\u05de\\u05d0\\u05ea\\u05de\\ufb35\\u05dc</span> <i>Of old.</i> <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05ea\\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class=\\"footnote\\">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d4\\u05d5\\u05d0 \\u05dc\\u05de\\u05dc\\u05da \\u05d4\\u05d5\\u05db\\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class=\\"footnote\\">The translation of the passage accordingly is, \\u201cYea, he is appointed King,\\u201d sc. of Tophet.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05e8\\u05ea\\u05d4</span> <i>The pile thereof.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e8\\u05d4</span> \\u201cfireplace\\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \\u201cthe immediate fulfilment of the divine decrees.\\u201d<sup>54</sup><i class=\\"footnote\\">\\u201cThe breath of the Lord\\u201d is according to I. E. \\u201cthe breath that cometh out of the mouth of the Lord;\\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \\u201cthe wind caused by the Lord.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d4\\u05d5\\u05d9</span> Woe!<sup>1</sup><i class=\\"footnote\\">See c. i., Note 13.</i>\\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e9\\u05e2\\u05d5</span> <i>And they look not.</i> Lit. \\u201cThey do not resign themselves to the mercy of God.\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> means literally \\u201cto turn away\\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span dir=\\"rtl\\">\\u05de\\u05df</span> \\u201cfrom;\\u201d but by way of ellipsis, sometimes by <span dir=\\"rtl\\">\\u05d0\\u05dc</span>, so that <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4 \\u05de\\u05df \\u22ef \\u05d0\\u05dc \\u2550 \\u05e9\\u05e2\\u05d4 \\u05d0\\u05dc</span>.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05e0\\u05d9</span> \\u201cturn away from me\\u201d (xxii. 4); to consider <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e0\\u05d5 \\u2550 \\u05e9\\u05e2\\u05d5</span> is incorrect.<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto turn;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e0\\u05d5</span> from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05df</span> \\u201cto lean.\\u201d</i>"], ["<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05e1\\u05d9\\u05e8</span> He hath not called back.<sup>4</sup><i class=\\"footnote\\">A.V., \\u201cHe will not call back.\\u201d</i>"], ["<i>And not a spirit</i>, that is, not an angel. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> \\u201cand His spirit\\u201d\\u2550\\u201cand His angel\\u201d (xlviii. 16).<sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05b5\\u05dc</span> and <span dir=\\"rtl\\">\\u05e8\\ufb35\\u05d7\\u05b7</span> are contrasted with <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05dd</span> and <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> is explained here by \\u201cangel.\\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class=\\"footnote\\">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \\u00c6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span dir=\\"rtl\\">\\u05d9\\u05db\\u05dc\\u05d9\\u05d5\\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e1\\u05d9\\u05d5\\u05df</span> \\u201cthey trust\\u201d<sup>7</sup><i class=\\"footnote\\">Comp. xxi. 12.</i> (Ps. xxxvi. 8)."], ["<span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d2\\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span dir=\\"ltr\\">\\u05d9\\u05e9\\u05d0\\u05d2</span>. <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0 \\u05e2\\u05dc\\u05d9\\u05d5 \\u05de\\u05dc\\u05d0 \\u05e8\\u05e2\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8</span> <i>When all</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cA multitude of.\\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0</span> \\u201cThe full number,\\u201d \\u201call of them,\\u201d that not one shepherd shall fail to come. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e2\\u05e0\\u05d4</span> <i>He will not abase himself.</i> Root <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d4</span> \\u201cto be poor.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d9</span> \\u201cpoor\\u201d (Deut. xxiv. 12); <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cto be humble\\u201d (Ex. x. 3); <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e0\\u05d4</span> \\u201cshall be brought low\\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant."], ["<span dir=\\"rtl\\">\\u05db\\u05e6\\u05e4\\u05e8\\u05d9\\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> (comp. <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05dc\\u05d2\\u05e9\\u05d9\\u05dd</span> \\u201cconcubines,\\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span dir=\\"rtl\\">\\u05e2\\u05e4\\u05d5\\u05ea</span> \\u201cflying.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e4\\u05d5\\u05ea</span> is a participle. Comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\ufb35\\u05ea</span> \\u201crunning and returning\\u201d (Ez. i. 14).<sup>9</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05e0\\u05e9\\u05d1\\u05d5\\u05ea</span>; this seems to be a corruption of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\u05d5\\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d5\\u05ea \\u05d0\\u05e8\\u05e6\\u05d5\\u05ea</span>, \\u201ccountries that are desolate,\\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\u05d5\\u05ea</span> (Ez. i. 14), instead of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05d0 \\u05d5\\u05e9\\u05d5\\u05d1</span> of our editions.</i> <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05df</span> <i>He will cover</i>.<sup>10</sup><i class=\\"footnote\\">A.V., \\u201cWill defend.\\u201d\\u2014Root <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05df</span> \\u201cto cover,\\u201d \\u201cto protect.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05df</span> \\u201cshield\\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b4\\u05e6\\u05b4\\u05bc\\u05d9\\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class=\\"footnote\\">A.V., \\u201cHe will deliver.\\u201d</i> Although there is a Hirek under the <span dir=\\"rtl\\">\\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class=\\"footnote\\">The regular form is <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05e6\\u05b5\\u05bc\\u05dc</span>. The same remark is to be applied to <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b4\\u05de\\u05b0\\u05dc\\u05b4\\u05d9\\u05d8</span> instead of <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05de\\u05b0\\u05dc\\u05b4\\u05d9\\u05d8</span></i> <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05d5\\u05d7</span> <i>To pass over</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e1\\u05d7</span> \\u201cand he will pass over\\u201d (Ex. xii. 23)."], ["<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \\u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\\u201d <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e8</span> to \\u201crevolt.\\u201d Comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span> \\u201crebellious\\u201d (Deut. xxi. 18)."], ["<i>Your hands.</i> Your workmen. <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0</span> <i>For a sin;</i> for a sin <i>\\u03ba\\u03b1\\u03c4 \\u1f10\\u03be\\u03bf\\u03c7\\u1f75\\u03bd,</i> a sin that surpasses all others."], ["<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \\u201cThe sword\\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee."], ["<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall pass over to his stronghold.\\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class=\\"footnote\\">Signifying the approaching divine punishment.</i> like \\u201cAnd the flame of consuming fire\\u201d (xxix. 6).<sup>15</sup><i class=\\"footnote\\">Comp. I. E., ad locum.</i>"]], [["<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e9\\u05e8\\u05d9\\u05dd</span> <i>And princes</i>. The <span dir=\\"rtl\\">\\u05dc</span> has no meaning as far as I know. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd</span> <span dir=\\"ltr\\">(1 Chr. iii. 2)</span>, <span dir=\\"rtl\\">\\u05dc\\u05de\\u05df</span> (Ex. ix. 18).<sup>1</sup><i class=\\"footnote\\">Comp. Sepher Harikmah, c. 6: <span dir=\\"rtl\\">\\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4 \\u05d0\\u05d9\\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d1\\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d4</span> \\u201cdry\\u201d (xli. 18). <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class=\\"footnote\\">A.V., \\u201cWeary;\\u201d but Ps. cxliii. 6, \\u201cThirsty.\\u201d</i> Comp. Ps. cxliii.\\u2014The verse may also be explained thus:<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor,\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05db\\u05df</span> \\u201cit may be explained,\\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4 \\u05d0\\u05d9\\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \\u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d9\\u05e0\\u05d4</span> <i>Shall be dim.</i> Root <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e2</span>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2</span> \\u201cShut\\u201d<sup>4</sup><i class=\\"footnote\\">Lit., \\u201ccause to be dim.\\u201d</i> (vi. 10)."], ["<span dir=\\"rtl\\">\\u05e0\\u05de\\u05d4\\u05e8\\u05d9\\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8</span> \\u201cto be hasty. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d2\\u05d9\\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \\u201cslaves.\\u201d<sup>5</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\\n\\"> \\u201cBarbarous;\\u201d Freytag, Lex. Arab.</i> It is contrasted with \\u201cto speak plainly\\u201d <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d5\\u05ea .(\\u05d3\\u05d1\\u05e8 \\u05e6\\u05d7\\u05d5\\u05ea)</span> <i>Pure words.</i> Supply <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea</span> \\u201cwords;\\u201d for <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d5\\u05ea</span> is an adj., in form and meaning like <span dir=\\"rtl\\">\\u05d6\\u05db\\u05d5\\u05ea</span>.<span dir=\\"ltr\\"><sup>6</sup><i class=\\"footnote\\">The singular of these adjectives is <span dir=\\"rtl\\">\\u05d6\\u05da</span> and <span dir=\\"rtl\\">\\u05e6\\u05d7</span> \\u201cpure,\\u201d of the root <span dir=\\"rtl\\">\\u05d6\\u05db\\u05da</span> and <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d7</span>.</i></span>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> <i>The vile person.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc\\u05ea</span> \\u201cfading\\u201d<sup>7</sup><i class=\\"footnote\\">The oak is said to be \\u201cfading,\\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> \\u201cthe vile person,\\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span dir=\\"rtl\\">\\u05db\\u05d9\\u05dc\\u05d9</span> The opposite of <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> .<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d5\\u05e2</span> \\u201cand turning.\\u201d<sup>8</sup><i class=\\"footnote\\">This quotation is to prove that the two roots <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> and <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\\u2014Rashi likewise derives <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4 \\u2550 \\u05e9\\u05d5\\u05e2</span> \\u201cto turn,\\u201d but in a more simple and natural way; \\u201ca man to whom the eyes of the people are turned for assistance.\\u201d</i> Adopting a sort of homiletic explanation, <span dir=\\"rtl\\">\\u05db\\u05d9\\u05dc\\u05d9</span> may be said to be composed of two words, <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d9</span> \\u201cfor it belongs to me;\\u201d for he says, <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9 \\u05e9\\u05dc\\u05d9</span> \\u201cwhat is mine shall remain mine\\u201d<sup>9</sup><i class=\\"footnote\\">This is there declared to be <span dir=\\"rtl\\">\\u05de\\u05d3\\u05ea \\u05e1\\u05d3\\u05d5\\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13)."], ["<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e2\\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class=\\"footnote\\">There is hardly any occasion for this remark. We find, except <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05ea\\u05d5\\u05e2\\u05d9\\u05dd</span> \\u201cerrors\\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05d5\\u05ea</span> \\u201cerror.\\u201d</i>"], ["<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment."], ["<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \\u201cAnd princes shall rule in judgment.\\u201d"], ["<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria."], ["<span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d4 \\u05e2\\u05dc \\u05e9\\u05e0\\u05d4 \\u2550 \\u05d9\\u05de\\u05d9\\u05dd \\u05e2\\u05dc \\u05e9\\u05e0\\u05d4</span>. \\u201cYear after year.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05e0\\u05d4 \\u2550 <sup>11</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> (as in the next verse), instead of <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d2\\u05d6\\u05e0\\u05d4</span>; for <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\\u05e8\\u05d2\\u05d6\\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class=\\"footnote\\">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05d6\\u05d4</span> is imperative, referring to the feminine <span dir=\\"rtl\\">\\u05d1\\u05d8\\u05d7\\u05d5\\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class=\\"footnote\\">As contained in the words, \\u201cthe vintage shall fail.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d3\\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05d9\\u05e8\\u05d5</span> \\u201cye stir\\u201d (Song ii. 7); <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d0\\u05d5</span> \\u201cye find\\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class=\\"footnote\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05e7\\u05e6\\u05e8\\u05d4</span> \\u201cellipsis,\\u201d since the feminine requires the addition of two letters <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> the masculine only <span dir=\\"rtl\\">\\ufb35</span>; but the use of the termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> instead of the feminine <span dir=\\"rtl\\">\\ufb4b\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\"rtl\\">\\u05db\\u05c2\\u05dc</span> \\u201call,\\u201d which is masculine singular in form, but plural in meaning.</i> <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> I have explained this word already. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05d5\\u05d8\\u05d4 \\u05d5\\u05e2\\u05e8\\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class=\\"footnote\\">As <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05d4</span> <i>And make you bare.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d4</span> \\u201cnaked\\u201d (Ez. xvi. 7). <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d4 \\u05ea\\u05e2\\u05d5\\u05e8</span> \\u201cThy bow will be made quite naked\\u201d (Hab. iii. 9). I think that \\u201cwomen,\\u201d \\u201cdaughters\\u201d (ver. 9), are to be taken literally."], ["<span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05d3\\u05d9\\u05dd</span> <i>They shall lament.</i> <span dir=\\"rtl\\">\\u05db\\u05dc</span> \\u201call\\u201d is to be supplied.<sup>14</sup><i class=\\"footnote\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05e7\\u05e6\\u05e8\\u05d4</span> \\u201cellipsis,\\u201d since the feminine requires the addition of two letters <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> the masculine only <span dir=\\"rtl\\">\\ufb35</span>; but the use of the termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> instead of the feminine <span dir=\\"rtl\\">\\ufb4b\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\"rtl\\">\\u05db\\u05c2\\u05dc</span> \\u201call,\\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d4\\u05e0\\u05e9\\u05d9\\u05dd \\u05d9\\u05ea\\u05e0\\u05d5</span> \\u201cand all women shall give.\\u201d (Est. i. 20)."], ["<i>My people.</i> The people of Samaria. <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e5 \\u05e9\\u05de\\u05d9\\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05dd \\u05e9\\u05ea \\u05d0\\u05e0\\u05d5\\u05e9</span> <span dir=\\"ltr\\">(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \\u201cthorns shall come up.\\u201d"], ["<i>The palace</i> of the king. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9</span>, <i>shall be forsaken</i>; <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d1\\u05e0\\u05d9\\u05df \\u05d4\\u05e7\\u05dc \\u05e9\\u05dc\\u05d0 \\u05d5\\u05d2\\u05d5\\u05f3</span> is to be read <span dir=\\"rtl\\">\\u05e0\\u05bb\\u05d8\\u05b8\\u05bc\\u05e9\\u05c1 .\\u05de\\u05d4\\u05d1\\u05e0\\u05d9\\u05df \\u05d4\\u05db\\u05d1\\u05d3 \\u05e9\\u05c1\\u05dc\\u05d0 \\u05d5\\u05d2\\u05d5\\u05f3</span> and <span dir=\\"rtl\\">\\u05e2\\u05bb\\u05d6\\u05b8\\u05bc\\u05d1</span> are participles of the Pual, the prefix <span dir=\\"rtl\\">\\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd \\u05d4\\u05e0\\u05dc\\u05e7\\u05d7\\u05d9\\u05dd \\u05de\\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span dir=\\"rtl\\">\\u05dc\\u05bb\\ufb47\\u05b7\\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e4\\u05dc</span> An elevated place.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThe forts.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e4\\u05d9\\u05dc\\u05d5</span> \\u201cand they ascended.\\u201d<sup>18</sup><i class=\\"footnote\\">A. V. \\u201cThey presumed.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d7\\u05df</span> <i>And tower.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> \\u201chis towers.\\u201d (xxiii. 13). <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d5 \\u05de\\u05e2\\u05e8\\u05d5\\u05ea\\u2550 \\u05d4\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d3 \\u05de\\u05e2\\u05e8\\u05d5\\u05ea</span> \\u201cshall become dens.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05d4</span> <i>Be poured.</i> Niphal. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d9\\u05e2\\u05e8\\u05d4 \\u05e2\\u05dc\\u05d9\\u05e0\\u05d5 \\u05e8\\u05d5\\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> signifies here \\u201cthe divine decree.\\u201d <i>And the plain</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cWilderness.\\u201d\\u2014According to I. E., <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \\u201cLebanon,\\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \\u201cforest\\u201d (<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8</span>). The original meaning of <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> is in fact \\u201cpasture,\\u201d whither the flock is driven (<span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto drive\\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cFruitful field.\\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17."], ["<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him."], ["<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \\u201cAnd peace without end\\u201d (ix. 6)<sup>21</sup><i class=\\"footnote\\">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class=\\"footnote\\">Comp. Targum Jonathan ad locum.</i>"], ["<i>My people.</i> Judah."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e8\\u05d3</span> <i>When it shall hail.</i> The Pathah under <span dir=\\"rtl\\">\\u05e8</span> proves that the word is a verb; comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05df</span> \\u201cit smoked\\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class=\\"footnote\\">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>."], ["<i>Beside all waters</i>, that shall come<sup>24</sup><i class=\\"footnote\\">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\\u2014xxxvi. form one continuous prophecy."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Ho!</i><sup>1</sup><i class=\\"footnote\\">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05ea\\u05de\\u05da \\u05e9\\u05d5\\u05d3\\u05d3</span> when thou shalt have finished spoiling. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05dc\\u05d5\\u05ea\\u05da \\u2550 \\u05db\\u05e0\\u05dc\\u05d5\\u05ea\\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou shalt cease to spoil.\\u201d \\u201cWhen thou shalt make an end.\\u201d</i> Of the same root is <span dir=\\"rtl\\">\\u05de\\u05e0\\u05dc\\u05dd</span> \\u201cthe perfection thereof\\u201d (Job. xv. 29)."], ["<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers."], ["<i>The tumult</i> of Assyria. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05de\\u05de\\u05ea\\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAt the lifting up of thyself.\\u201d</i> The honour which Thou hast given him."], ["<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \\u201cyour\\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class=\\"footnote\\">The possessive pronoun \\u201cyour\\u201d has here the same meaning as the partitive genitive.</i> <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d9\\u05dd</span> <i>Locusts</i>. Comp. <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d1\\u05d0</span> in Chaldee, meaning the same as <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d4</span> \\u201clocusts\\u201d in Hebrew. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e7\\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cShall he run.\\u201d \\u201cThey shall jostle.\\u201d</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cShall he run.\\u201d \\u201cThey shall jostle.\\u201d</i> Some think that <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e7</span> \\u201cthe steward\\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05ea\\u05e7\\u05e9\\u05e7\\u05d5\\u05df</span> \\u201cthey gather themselves\\u201d (Nah. ii. 5), which expression is likewise used of locusts."], ["<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class=\\"footnote\\">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>"], ["<i>Thy times.</i> The pronoun refers to Judah. <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class=\\"footnote\\">The form <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05db\\u05b0\\u05de\\u05b7\\u05ea</span> instead of <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05db\\u05b0\\u05de\\u05b8\\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span dir=\\"rtl\\">\\u05d3\\u05b7\\u05e2\\u05b7\\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d0\\u05dc\\u05dd</span> According to some \\u201ctheir altar;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cfor,\\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d0\\u05d4 \\u05dc\\u05d4\\u05dd \\u2550 \\u05d0\\u05e8\\u05d0\\u05dc\\u05dd</span> \\u201cI shall see them;\\u201d this is not probable. I think that it means \\u201ctheir messenger,\\u201d as we may infer from \\u201cthe ambassadors of peace\\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class=\\"footnote\\">This proof, based upon 2) <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \\u201cmessenger.\\u201d</i>\\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion."], ["<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself."], ["<span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc \\u05d0\\u05de\\u05dc\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5</span> <i>The earth mourneth and languisheth.</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc \\u05d0\\u05de\\u05dc\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5</span> both <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc</span> as well as <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc\\u05d4</span> are predicates to <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05df</span>; this gives no sense, and is evidently a corruption of <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df</span>.<br>11 A. V., \\u201cLebanon is ashamed.\\u201d</i></span><span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df \\u05d4\\u05d7\\u05e4\\u05d9\\u05e8</span> \\u201cHe\\u2014the king of Assyria\\u2014put the Lebanon to shame.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e4\\u05d9\\u05e8</span> is transitive. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05dc</span> Till it was hewn down. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d5\\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e2\\u05e8 \\u05d1\\u05e9\\u05df \\u05d5\\u05db\\u05e8\\u05de\\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05d5\\u05e8</span> \\u201cshaken\\u201d (Neh. v. 13)."], ["<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05e8\\u05d5\\u05de\\u05dd\\u2550 \\u05d0\\u05e8\\u05d5\\u05de\\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span dir=\\"rtl\\">\\u05e8</span> should have a Dagesh<sup>12</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span dir=\\"rtl\\">\\u05ea</span>, as the <span dir=\\"rtl\\">\\u05e0</span> of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05bc\\u05b8\\u05e9\\u05c2\\u05b5\\u05d0</span> has.<sup>13</sup><i class=\\"footnote\\">To compensate for the omission of the <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05b0\\u05e0\\u05b8\\u05e9\\u05b5\\u05c2\\u05d0 \\u2550 \\u05d0\\u05b6\\u05e0\\u05b8\\u05bc\\u05e9\\u05b5\\u05c2\\u05d0 ;\\u05e0</span>.</i>"], ["<i>Ye shall conceive</i>. Assyria is addressed. <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7\\u05db\\u05dd \\u05d0\\u05e9 \\u05ea\\u05d0\\u05db\\u05dc\\u05db\\u05dd</span> According to some: \\u201cYour breath, as fire, shall devour you.\\u201d It is more correctly considered as the continuation of the preceding figure of the \\u201cchaff\\u201d and \\u201cstubble:\\u201d \\u201cYour wind, will not lift you up,<sup>14</sup><i class=\\"footnote\\">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\\u201d"], ["<i>As the burnings of lime.</i> As if they were burnt by lime.\\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \\u201cas thorns cut off, which are burnt<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cShall they be burnt.\\u201d</i> in the fire.\\u201d"], ["<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \\u201cThe sinners <i>in Zion\\u201d</i> etc."], ["<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \\u201c<i>Who among us shall dwell with the devouring fire,\\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:"], ["<i>He that walketh</i>, etc. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d3\\u05e7\\u05d5\\u05ea \\u2550 \\u05e6\\u05d3\\u05e7\\u05d5\\u05ea</span> In righteousness. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd</span> <i>That stoppeth</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> \\u201cthat stoppeth\\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e6\\u05dd</span> is Kal, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> Piel of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd ;\\u05e2\\u05e6\\u05dd</span> Kal, <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> Hiphil of <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05dd</span>.</i><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e6\\u05dd</span> is Kal, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> Piel of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd ;\\u05e2\\u05e6\\u05dd</span> Kal, <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> Hiphil of <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05e6\\u05dd</span> <i>And shutteth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> \\u201cand he shut,\\u201d though not of the same conjugation."], ["<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05d5 \\u05e0\\u05ea\\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Sure.</i> Lit. \\u201cfaithful.\\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied."], ["<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0 \\u05db\\u05d0\\u05d5\\u05de\\u05e8 \\u05d9\\u05d6\\u05db\\u05d5\\u05e8 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> lit., \\u201cThese are the words of the prophet, as if he said, that Judah should remember.\\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cthese are the words of the prophet.\\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d1\\u05e8 \\u05d1\\u05e0\\u05e4\\u05e9\\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> another word, signifying \\u201cthe messenger,\\u201d or \\u201cthe officer,\\u201d is to be read, as, <i>e.g.,</i> <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d5\\u05e4\\u05e8</span> \\u201cthe secretary,\\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \\u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\\u201d"], ["<i>Thine heart shall meditate,</i> etc. These are the prophet\\u2019s own words.<sup>18</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d1\\u05e8 \\u05d1\\u05e0\\u05e4\\u05e9\\u05d5</span> \\u201che speaks his own words,\\u201d are contrasted with the introductory phrase of the preceding remark, \\u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\\u201d</i> <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05e8</span> <i>He that counted.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05e8</span> \\u201cthe number,\\u201d <i>He that counted the towers.</i> They taxed even the towers."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e2\\u05d6</span> We cannot say, whether the <span dir=\\"rtl\\">\\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \\u201ca stranger\\u201d or a \\u201cstrange man;\\u201d to consider <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05e2\\u05d6\\u2550\\u05e0\\u05d5\\u05e2\\u05d6</span> \\u201cspeaking a foreign language,\\u201d is incorrect. <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05e2\\u05d2 \\u05dc\\u05e9\\u05d5\\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cOf a stammering tongue.\\u201d</i> People usually laugh at a language, which they cannot understand."], ["<i>Look upon Zion,</i> etc. \\u201cWe need not look at the king of Assyria, we should rather look at Zion.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05e0\\u05d5</span> It has here its usual meaning: \\u201cour solemnities\\u201d or \\u201cour sanctuary;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d3\\u05d9 \\u05d0\\u05dc</span> \\u201cThe synagogues of God\\u201d (Ps. lxxiv. 8). <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d4\\u05dc\\u2550\\u05d0\\u05d4\\u05dc</span> As a tent.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cA tabernacle.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05df</span> Hap. leg. It means, \\u201cshall fall.\\u201d<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cShall be taken down.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5 \\u05d5\\u05d1\\u05dc \\u05d9\\u05e1\\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class=\\"footnote\\">The combination of the singular <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e2</span> and the plural <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span> is explained in this remark, by considering <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3 \\u05de\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5 \\u2550 \\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span>. See c. ii., note 18.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05d9\\u05d5</span> The cords thereof."], ["<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9\\u05dd \\u05d9\\u05d0\\u05e8\\u05d9\\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9 \\u05d9\\u05e8\\u05d7</span> \\u201csun, moon\\u201d (Hab. iii. 11). <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05dd</span> Space.<sup>23</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d1\\u05d9 \\u05d9\\u05d3\\u05d9\\u05dd</span> Wide of space, that is, \\u201cspacious,\\u201d or \\u201cbroad.\\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class=\\"footnote\\">I. E. explains why the plural \\u201crivers\\u201d is used here.</i> A place surrounded on all sides by rivers, <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05ea\\u05dc\\u05da \\u05d1\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class=\\"footnote\\">The incongruity of the singular <span dir=\\"rtl\\">\\u05d1\\u05d5</span> with the plural <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05e8\\u05d9\\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \\u201cThine heart meditates terror\\u201d (ver. 18)."], ["<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \\u201cpay so and so much for the tribute,\\u201d nor will any scribe write down, who shall go to the king with the tribute; for \\u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cLawgiver.\\u201d</i> and our king.\\u201d"], ["<i>Thy tacklings.</i> The Assyrian army is adressed. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9\\u05d5</span> <i>Are loosed.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e9\\u05ea\\u05d4</span> \\u201cthou shalt let it lie still<sup>27</sup><i class=\\"footnote\\">Lit., \\u201cAnd thou shalt let loose of it;\\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05e0\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3 \\u05d1\\u05dc \\u05d9\\u05d7\\u05d6\\u05e7\\u05d5 \\u05db\\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cThey could not well strengthen their mast, they could not spread the sail.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05dc\\u05dc</span> <i>The prey of a spoil.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> \\u201cthe dust of the earth\\u201d (Dan. xii. 2).<sup>29</sup><i class=\\"footnote\\">See c. xxx., note 18.</i> <span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05d4 \\u2550 \\u05de\\u05e8\\u05d1\\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!"], ["<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity."]], [["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d0\\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAnd all that is therein.\\u201d</i> that is, those beings of which it is full. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe world.\\u201d According to I. E., <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> is the whole earth; <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> the inhabited part of it.</i> <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05d4</span> The things that come out of it. It is derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> \\u201cto go out.\\u201d"], ["<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\\u2014xxxiv) are connected with each other.<sup>3</sup><i class=\\"footnote\\">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\\u2014Edom was conquered and united with Jud\\u00e6a by John Hyrcanus, 129 <small>B.C.</small></i> <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05dd</span> Their armies."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05dd</span> <i>Their stink</i>. It is a noun derived from <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9</span> after the form of <span dir=\\"rtl\\">\\u05e7\\u05c2\\u05d3\\u05b6\\u05e9\\u05c1</span> \\u201choliness.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e1\\u05d5</span> <i>And shall be melted.</i> Niphal of <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e1</span> \\u201cto melt.\\u201d"], ["<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class=\\"footnote\\">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \\u201cangels,\\u201d or \\u201cthe princes above,\\u201d or by similar names.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e7\\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e7</span> \\u201cto dissolve.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05dc</span> \\u201cto roll;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4</span> \\u201croll\\u201d (Jer. xxxvi. 28)."], ["<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class=\\"footnote\\">That the divine decrees (<span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d5\\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d7\\u05e8\\u05de\\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class=\\"footnote\\">\\u201cUpon the people of my curse.\\u201d</i> The people which I desire to see doomed to punishment."], ["<i>The sword of the Lord.</i> The divine decree. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d3\\u05e9\\u05e0\\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class=\\"footnote\\">The Hophal of <span dir=\\"rtl\\">\\u05e8\\u05e9\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, the Niphal is <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>; a compound of both could hardly produce the form <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, as we might infer from the Hebrew text: <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05db\\u05d1\\u05ea \\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e9\\u05dc\\u05d0 \\u05e0\\u05e7\\u05e8\\u05d0 \\u05e9\\u05dd \\u05e4\\u05d5\\u05e2\\u05dc\\u05d5 \\u05d5\\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e0\\u05e4\\u05e2\\u05dc</span> \\u201ca compound of Hophal and Niphal.\\u201d Instead of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e2\\u05dc</span> we must read <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05e2\\u05dc</span>; for the Hithp. of <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05bc\\u05c1\\u05e0\\u05b8\\u05d4 \\u2550 \\u05d4\\u05b4\\u05ea\\u05b0\\u05d3\\u05b7\\u05bc\\u05e9\\u05bc\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, the Hophal <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> and the form <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span dir=\\"rtl\\">\\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class=\\"footnote\\">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> \\u201cto be fat;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> \\u201cfat\\u201d (xxx. 23). <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \\u2014 The nobles are figuratively called \\u201clambs;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9 \\u05de\\u05d5\\u05d0\\u05d1</span> \\u201cthe chiefs<sup>9</sup><i class=\\"footnote\\">Lit.: \\u201cthe rams.\\u201d</i> of Moab.\\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class=\\"footnote\\">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class=\\"footnote\\">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05e8\\u05d4</span> is originally an appellative, signifying \\u201cstronghold\\u201d or \\u201ccastle;\\u201d there was one Bozrah in Edom, another in Moab.</i>"], ["<i>With them</i>, with the lambs and goats; by \\u201cthe unicorns\\u201d and \\u201cbullocks\\u201d the kings of Edom are meant."], ["<i>For it is the day of the Lord\\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class=\\"footnote\\">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \\u201cvengeance and recompences,\\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \\u201cThe cup will be passed also to thee\\u201d (Lam. iv. 21).<sup>13</sup><i class=\\"footnote\\">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \\u201cThy reward shall return over thine own head\\u201d (Obad. 15); these words refer likewise to Edom."], ["<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class=\\"footnote\\">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \\u201cNone will remain there to drink the water, as if it were changed to pitch.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e2\\u05e8\\u05d4</span> <i>Burning</i>. This word shows that the <span dir=\\"rtl\\">\\u05ea</span> of <span dir=\\"rtl\\">\\u05d6\\u05e4\\u05ea</span> is the feminine termination.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05e4\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e3</span>, which, however, is not found in any other form in the Bible.</i>"], ["<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> <i>For ever and ever</i>. For periods without end."], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cBittern.\\u201d</i> Well known;<sup>17</sup><i class=\\"footnote\\">It seems as if I. E. used the word \\u201cwell-known\\u201d when he was at a loss to substitute another word for it. He derives the word <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> from <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> \\u201cto fold\\u201d or \\u201cto roll together\\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> \\u201cI have rolled together\\u201d (xxxviii. 12).<sup>18</sup><i class=\\"footnote\\">In his remark on xxxviii. 12, I. E. explains <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> by <span dir=\\"rtl\\">\\u05db\\u05e4\\u05dc\\u05ea\\u05d9</span> \\u201cI folded together.\\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05d5, \\u05d1\\u05d4\\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4</span> \\u201cdesolation.\\u201d"], ["<span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9\\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \\u201cthe black\\u201d (Prov. xxii. 29). <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class=\\"footnote\\">Comp. Chapter ii. Note 5.</i> Lit., They\\u2014the people\\u2014will call them. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05dc\\u05d5\\u05db\\u05d4 \\u2550 \\u05de\\u05dc\\u05d5\\u05db\\u05d4</span> \\u201cto the kingdom.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> Nothing."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn her palaces.\\u201d</i> The preposition <span dir=\\"rtl\\">\\u05e2\\u05dc</span> is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05ea\\u05d4 \\u05e1\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>And thorns shall come up.</i> Lit., \\u201cAnd each of the thorns shall come up.\\u201d<sup>21</sup><i class=\\"footnote\\">Comp. Chapter ii. Note 18.</i> <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05d5\\u05e9</span> The same. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05e8 \\u2550 \\u05d7\\u05e6\\u05d9\\u05e8</span> <i>A court.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e9\\u05b5\\u05c2\\u05e9\\u05c2</span> <span dir=\\"ltr\\">(2 Chr. xxxvi. 17)</span> <span dir=\\"rtl\\">\\u2550 \\u05d9\\u05b8\\u05e9\\u05b4\\u05c2\\u05d9\\u05e9\\u05c2</span> (Job xv. 10), \\u201cold.\\u201d It can also be taken in its usual meaning: \\u201cgrass.\\u201d<sup>22</sup><i class=\\"footnote\\">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>"], ["<span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d9\\u05dd</span> <i>The wild beasts of the desert.</i> <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05d9\\u05dd</span> <i>Kites.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wild beasts of the islands.\\u201d</i> It is the plural of <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05d9\\u05b8\\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8 .\\u05be\\u05b4\\u05d9\\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cSatyr.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2\\u05d9\\u05e2\\u05d4</span> Shall rest. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc\\u05d9\\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night."], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d6</span> <i>The great owl.</i> It is not the same as <span dir=\\"rtl\\"><sup>25</sup><i class=\\"footnote\\">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span>. Rashi is of opinion that <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d6</span> and <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> are the same.</i>;\\u05e7\\u05e4\\u05d5\\u05d3</span> it is some other bird.<sup>26</sup><i class=\\"footnote\\">\\u201cOther bird\\u201d is not quite correct; for <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> is explained by I. E. to signify \\u201cthe hedgehog;\\u201d the word \\u201cother\\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05de\\u05dc\\u05d8</span> <i>And lay.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dc\\u05d9\\u05d8\\u05d4 \\u05d6\\u05db\\u05e8</span> \\u201cand she was delivered of a man-child\\u201d (lxvi. 7). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e7\\u05e2\\u05d4</span> <i>And break</i>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cShall hatch.\\u201d</i> It is the nature of this bird to break its eggs. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d2\\u05e8\\u05d4</span> <i>And gather</i>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05d2\\u05e8</span> \\u201che gathereth\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cSitteth on eggs.\\u201d</i> (Jer. xvii. 11). <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05d5\\u05ea</span> <i>Vultures.</i> It is the plural of <span dir=\\"rtl\\">\\u05d3\\u05b7\\u05d9\\u05b8\\u05d4</span> (Deut. xiv. 13)."], ["<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class=\\"footnote\\">A. V. \\u201cAnd his spirit.\\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05ea\\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class=\\"footnote\\">This remark of I. E. is probably based upon the occurrence of the definite article in <span dir=\\"rtl\\">\\u05d1\\u05b7\\u05bc\\u05e7\\u05b8\\u05bc\\u05d5</span>, lit., \\u201cby the line.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e9\\u05d5\\u05dd</span>. Some think that the preposition <span dir=\\"rtl\\">\\u05d1</span> is omitted, and that <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e9\\u05d5 \\u05d1\\u05dd \\u2550 \\u05d9\\u05e9\\u05e9\\u05d5\\u05dd</span> \\u201cthey shall be glad for them:\\u201d this is not right; for what would be the meaning of <span dir=\\"rtl\\"><sup>1</sup><i class=\\"footnote\\">The cause of the objection is the absence of any noun to which the pronoun \\u201cthem\\u201d could refer.</i>\\u05d1\\u05dd</span>? I think that <span dir=\\"rtl\\">\\u05de</span> is here substituted for the paragogic <span dir=\\"rtl\\">\\u05e0</span>, which is frequently found in verbs. Comp. <span dir=\\"rtl\\"><sup>2</sup><i class=\\"footnote\\">As to the interchange between <span dir=\\"rtl\\">\\u05de</span> and <span dir=\\"rtl\\">\\u05e0</span>.</i>\\u05e4\\u05d3\\u05d9\\u05d5\\u05df \\u2550 \\u05e4\\u05b4\\u05bc\\u05d3\\u05b0\\u05d9\\ufb4b\\u05dd</span> \\u201credemption\\u201d (Num. iii. 19).\\u2014\\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class=\\"footnote\\">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>"], ["<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05dc\\u05ea \\u05dc\\u05d1 \\u2550 \\u05d2\\u05d9\\u05dc\\u05ea</span> \\u201cJoy of the heart.\\u201d The <span dir=\\"rtl\\">\\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class=\\"footnote\\">The other opinion is, that <span dir=\\"rtl\\">\\u05dc\\u05b8\\u05d4\\u05bc</span> refers to Palestine or Jerusalem, <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see."], ["<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk."], ["<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class=\\"footnote\\">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>"], ["<i>Then</i>, when they see this miracle or hear of it."], ["<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \\u201cthey will find water everywhere;\\u201d it is the reverse of \\u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\\u201d (Lam. iv. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d1</span> <i>The parched ground.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1</span> \\u201cheat\\u201d (xlix. 10) and <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1\\u05d0</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span> \\u201cheat\\u201d (Gen. xxxi. 40). <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05d4 \\u05ea\\u05e0\\u05d9\\u05dd \\u05e8\\u05d1\\u05e6\\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cIn the habitation of dragons, where each lay.\\u201d</i> The desert. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Court</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cGrass.\\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers."], ["<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class=\\"footnote\\">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span dir=\\"rtl\\">\\u05de\\u05e1\\u05dc\\u05d5\\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class=\\"footnote\\">That is, to the holy city, to the place \\u201cwhich the Lord has chosen to put his name there.\\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class=\\"footnote\\">A straight, continuous road, without any interruption.</i>"], ["<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts."], ["<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class=\\"footnote\\">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span dir=\\"rtl\\">\\u05e9\\u05e9\\u05d5\\u05df \\u05d5\\u05e9\\u05de\\u05d7\\u05d4 \\u05d9\\u05e9\\u05d9\\u05d2\\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness."]], [["They<sup>1</sup><i class=\\"footnote\\">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\\u2014xx. 19.\\u2014The words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dd \\u05d9\\u05e9 \\u05de\\u05dc\\u05d5\\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class=\\"footnote\\">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05d5\\u05e2\\u05dc\\u05dd</span> \\u201clike the work done with them,\\u201d is perhaps the correct reading, instead of <span dir=\\"rtl\\">\\u05db\\u05e4\\u05d5\\u05e2\\u05dc\\u05d9\\u05dd</span> \\u201clike the workmen.\\u201d Another simile, frequently used by I. E. for this same idea, is: \\u201cThe words are like the body, their sense like the soul.\\u201d</i> I shall now explain six<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d9\\u05e9</span> \\u201cthat there are,\\u201d in the Hebrew text, gives no sense; it is a corruption of <span dir=\\"rtl\\">\\u05e9\\u05e9</span> \\u201csix.\\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \\u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class=\\"footnote\\">Between <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4</span> and <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span dir=\\"rtl\\">\\u05d0\\u05da \\u05d3\\u05d1\\u05e8 \\u05e9\\u05e4\\u05ea\\u05d9\\u05dd</span> \\u201cbut in vain words,\\u201d is omitted.</i> thy<sup>5</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d9</span> \\u201cmy strength,\\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d4\\u05d5\\u05d0</span> entirely inexplicable. The translation suggests the reading <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05da</span> \\u201cthy strength\\u201d instead of <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d9</span>.</i> strength consisted only in words.\\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05e8\\u05d0\\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d</i> viz., the documents (<span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e4\\u05e8\\u05d9\\u05dd</span>); in Isaiah (xxxvii. 14) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05e8\\u05d0\\u05d4\\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9 \\u05d6\\u05e8\\u05d9\\u05dd\\u2550\\u05d6\\u05e8\\u05d9\\u05dd</span>, \\u201cthe rivers of strangers,\\u201d after <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> \\u201cwater.\\u201d 4. In the book of Kings (xix. 25) <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d0\\u05d5\\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> \\u201cdesolation\\u201d (x. 3); or <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d0\\u05d5\\u05ea</span> is the same as <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d5\\u05ea</span>, since <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e4\\u05d4</span>; in Isaiah (xxxvii. 27) <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05de\\u05d4</span>; though there be two different words, their meaning is the same, \\u201cblasted.\\u201d 6. In the book of Kings (xix. 29) <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05d9\\u05e9</span>; in Isaiah (xxxvii. 30) <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d9\\u05dd</span>; these two words are the same in meaning\\u2014<i>that which springeth of the same.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9</span> and <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1</span> \\u201clamb\\u201d (Lev. iii. 7, and iv. 32)."]], [], [["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d7\\u05d9</span> <i>And was recovered</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d7\\u05d9\\u05d5\\u05ea\\u05dd</span> \\u201ctill they were whole\\u201d (Jos. v. 8), <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05de\\u05d7\\u05d9\\u05d4</span> \\u201cand thou preservest\\u201d (Neh. ix. 6). It might also mean, \\u201cAnd he lived.\\u201d<sup>1</sup><i class=\\"footnote\\">In this case the word <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05d5</span> which follows, must be translated: \\u201chis illness being no more,\\u201d or \\u201cafter having been ill.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9</span>. Some derive it from <span dir=\\"rtl\\">\\u05d3\\u05b8\\u05bc\\u05dd</span> \\u201cblood,\\u201d and explain it, \\u201cIn the vigour;\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05dd</span> \\u201cBlood or <span dir=\\"rtl\\">\\u2550 \\u05dc\\u05e9\\u05c1\\u05d3</span> \\u201cmoisture,\\u201d \\u201csap\\u201d (Ps. xxxii. 4); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> freshness, vigour; <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9 \\u05d9\\u05de\\u05d9</span> \\u201cin the vigour of my days,\\u201d that is, in the midst of my days. The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\"rtl\\">\\u05d9</span> is a radical letter, replacing <span dir=\\"rtl\\">\\u05d4</span>, and that <span dir=\\"rtl\\">\\ufb33\\u05b0\\u05de\\u05b4\\u05d9</span> is a noun formed of <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> \\u201cto cut off,\\u201d like <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05bc\\u05e8\\u05b4\\u05d9</span> \\u201cfruit\\u201d of <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05e8\\u05d4</span>.</i><sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05dd</span> \\u201cBlood or <span dir=\\"rtl\\">\\u2550 \\u05dc\\u05e9\\u05c1\\u05d3</span> \\u201cmoisture,\\u201d \\u201csap\\u201d (Ps. xxxii. 4); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> freshness, vigour; <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9 \\u05d9\\u05de\\u05d9</span> \\u201cin the vigour of my days,\\u201d that is, in the midst of my days. The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\"rtl\\">\\u05d9</span> is a radical letter, replacing <span dir=\\"rtl\\">\\u05d4</span>, and that <span dir=\\"rtl\\">\\ufb33\\u05b0\\u05de\\u05b4\\u05d9</span> is a noun formed of <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> \\u201cto cut off,\\u201d like <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05bc\\u05e8\\u05b4\\u05d9</span> \\u201cfruit\\u201d of <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05e8\\u05d4</span>.</i> but the correct explanation is: \\u201cIn the cutting off.\\u201d Comp. <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d4 \\u05e0\\u05d3\\u05de\\u05d4</span> \\u201cshall utterly be cut off\\u201d (Hos. x. 15). <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class=\\"footnote\\">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \\u201chell;\\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \\u201cIf I make my bed in the grave, behold thou art there.\\u201d</i> it does not mean \\u201chell.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> <i>I am deprived</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e0\\u05e4\\u05e7\\u05d3</span> \\u201cand there lacketh not\\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class=\\"footnote\\">For the common \\u201cI die.\\u201d</i> as also used in Arabic.<sup>5</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> \\u201che lost.\\u201d Pass. \\u201che was lost,\\u201d \\u201che died.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> is the same as <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9 \\u05e4\\u05e7\\u05d3</span> \\u201cwas taken from me,\\u201d and compare it with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> \\u201care gone forth from me\\u201d (Jer. x. 20);<sup>6</sup><i class=\\"footnote\\">The comparison is not correct, because <span dir=\\"rtl\\">\\u05e0\\u05d9</span> in <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> is in the objective case, while <span dir=\\"rtl\\">\\u05ea\\u05d9</span> in <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> denotes the subject.</i> according to others it means \\u201cI was remembered,\\u201d in the same sense as \\u201cand the Lord remembered\\u201d (Gen. xxi. 1).<sup>7</sup><i class=\\"footnote\\">The three explanations of the phrase <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9 \\u05d9\\u05ea\\u05e8 \\u05e9\\u05e0\\u05d5\\u05ea\\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \\u201cthe number of thy days I will complete\\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class=\\"footnote\\">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>"], ["<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \\u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \\u201cI shall behold man no more,\\u201d his pleasure in seeing his fellow-men. <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> <i>World.</i> <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> is perhaps the same as <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201clife,\\u201d as <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1</span> is the same as <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9</span> \\u201clamb;\\u201d comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3\\u05d9</span> \\u201cmy life\\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05d7\\u05d3\\u05dc \\u05d0\\u05e0\\u05d9</span> \\u201chow long I am living\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cHow frail I am.\\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">From <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> \\u201cto cease.\\u201d In this case we need not assume the transposition of letters (<span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3 \\u2550 \\u05d7\\u05d3\\u05dc</span>), unless we consider <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> to be the original word, and <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> the changed form of it. Usually <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201clife\\u201d is derived from <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201cto be firm,\\u201d \\u201cto last,\\u201d a verb found in Arabic.</i></span><span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class=\\"footnote\\">Comp. I. E. on Ps. xlix. 9.</i>"], ["<span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cMine age.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e8</span> \\u201cfrom dwelling\\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05e8\\u05d4</span> \\u201cdwelling,\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05d5\\u05e8\\u05d9\\u05df</span> \\u201coccupants of a house\\u201d (Talm. Bab. Sukka ix.)</i> <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span> \\u201cgeneration\\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span> \\u201cA generation,\\u201d that is, the average time a man dwells upon the earth.</i> comp. \\u201cfor I am a stranger with thee, and a sojourner\\u201d (Ps. xxxix. 13). <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e1\\u05bc\\u05b7\\u05e2</span> <i>Is departed</i>. The radical <span dir=\\"rtl\\">\\u05e0</span> is replaced by Dagesh in the <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d4 .\\u05e1</span> <i>And is removed</i>. Comp. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d5\\u05ea</span> \\u201cexile\\u201d (xx. 4). <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9\\u2550\\u05de\\u05e0\\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2\\u05d9</span> Either \\u201cmy shepherd,\\u201d the <span dir=\\"rtl\\">\\u05d9</span> being the pronominal suffix, or \\u201cbelonging to a shepherd,\\u201d the <span dir=\\"rtl\\">\\u05d9</span> signifying \\u201crelation,\\u201d as in <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> \\u201cinner\\u201d (1 Kings vi. 26), <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> \\u201ccruel\\u201d (xiii. 9);<sup>15</sup><i class=\\"footnote\\">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cI have cut off.\\u201d</i> <i>Like a weaver.</i> Comp. \\u201cAnd my days are swifter than the weaver\\u2019s shuttle\\u201d (Job vii. 6). <span dir=\\"rtl\\">\\u05de\\u05d3\\u05dc\\u05d4</span> <i>With pining sickness.</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05dc</span> \\u201clean\\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e6\\u05e2\\u05e0\\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05e6\\u05e2\\u05e0\\u05d9</span> \\u201cand cut me off\\u201d (Job vi. 9). <span dir=\\"rtl\\">\\u05de\\u05d9\\u05d5\\u05dd \\u05e2\\u05d3 \\u05dc\\u05d9\\u05dc\\u05d4 \\u05ea\\u05e9\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWilt thou make an end of me?\\u201d</i><sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWilt thou make an end of me?\\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>It will make peace with me</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cit will make peace\\u201d (Deut. xx. 12)."], ["<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> \\u201cI made equal;\\u201d supply <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cmyself;\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cI reckoned that.\\u201d</i> or \\u201cI compared\\u201d the illness<sup>19</sup><i class=\\"footnote\\">In either case <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class=\\"footnote\\">In either case <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class=\\"footnote\\">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05e1 \\u05db\\u05e2\\u05d2\\u05d5\\u05e8\\u2550\\u05db\\u05dd\\u05d5\\u05dd \\u05e2\\u05d2\\u05d5\\u05e8</span>. Comp. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2 \\u05db\\u05d0\\u05d7 \\u05dc\\u05d9</span> \\u201cas though he had been my friend, my brother\\u201d (Ps. xxxv. 14). In the same way <span dir=\\"rtl\\">\\u05db\\u05db\\u05d1\\u05e9 \\u05db\\u05d0\\u05dc\\u05d5\\u05e3 \\u2550 \\u05d0\\u05dc\\u05d5\\u05e3 \\u05db\\u05db\\u05d1\\u05e9</span> \\u201clike a lamb, like an ox\\u201d (Jer. xiv. 19). <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e1</span> and <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05d5\\u05e8</span> are names of birds, \\u201ca crane,\\u201d \\u201ca swallow.\\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand."], ["<span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cFail.\\u201d</i> Root <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc</span>, comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cthey are high\\u201d (Prov. xxvi. 7). <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e7\\u05d4 \\u05dc\\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cI am oppressed.\\u201d\\u2014<span dir=\\"rtl\\">\\u05e2\\u05b8\\u05bd\\u05e9\\u05b0\\u05c1\\u05e7\\u05b8\\u05d4</span> is third person feminine past of <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e7</span>; I. E. supplies, therefore, the subject <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d4</span> illness.\\u201d</i> The illness oppresseth me. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> \\u201cnow;\\u201d but its meaning can hardly be found out; besides, the word <span dir=\\"rtl\\">\\u05d8\\u05d2\\u05d6\\u05e8\\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05f3</span> is a corruption of <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea</span> is well founded.</i> <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05d1</span> \\u201cbe surety\\u201d (Ps. cxix. 112); according to some <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05e0\\u05d9 \\u2550 \\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span> \\u201cdestroy me;\\u201d this is nonsense. The word <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span>, lit. \\u201cpledge thyself for me,\\u201d is an anthropomorphism; it means, sympathise with me in my troubles."], ["<i>He hath spoken unto me.</i> He said, \\u201cI will add to thy days\\u201d (ver. 5), <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05e2\\u05e9\\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cAnd hath done.\\u201d</i> The past is here used for the future; comp. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9</span> \\u201cI will give\\u201d (Gen. xxiii. 13)<sup>24a</sup><i class=\\"footnote\\">Abraham says to Ephron <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9 \\u05db\\u05e1\\u05e3 \\u05d4\\u05e9\\u05d3\\u05d4</span>; lit.: I gave thee money for the field\\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \\u201cAbraham weighed to Ephron,\\u201d etc. The past <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9</span> is here used for the future.</i>; or \\u201cAnd himself hath done this kindness unto me<sup>25</sup><i class=\\"footnote\\">viz. give me that promise.</i>,\\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d3\\u05d4</span> <i>I shall go softly</i>. Hithpa\\u00ebl;<sup>26</sup><i class=\\"footnote\\">It is impossible to suppose that I. E. explained <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b7\\u05d3\\u05bc\\u05b6\\u05d4</span> to be Niphal, as the Hebrew text reads <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05ea \\u05d0\\u05d3\\u05d3\\u05d4 \\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e0\\u05e4\\u05e2\\u05dc</span>; either <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e2\\u05dc</span> is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05e2\\u05dc</span>, or I. E. read <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b8\\u05d3\\u05b6\\u05d4</span> instead of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b7\\u05d3\\u05b6\\u05bc\\u05d4</span></i> there is no parallel to it in the Bible, but <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d3\\u05dd</span> \\u201cI went with them\\u201d (Ps. xlii. 5), and in the Mishna <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d3\\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class=\\"footnote\\">\\u201cTo lead,\\u201d or \\u201cto assist in walking.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>By them</i>.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy these things men live.\\u201d</i><sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy these things men live.\\u201d</i> By the words, hinted at in the phrase \\u201cAnd he said\\u201d (ver. 15). <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4\\u05dd \\u05d9\\u05d7\\u05d9\\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05dc</span> <i>And always</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cAnd in all these things.</i>. The word <span dir=\\"rtl\\">\\u05e2\\u05ea</span> time is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05de\\u05d5</span> \\u201cthey are strong\\u201d (Job xxxix. 4); <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dd</span> \\u201cstrong\\u201d (Talm. Bab. Rosh Hashanah 28)."], ["<i>Behold when I hoped for peace</i>,<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cBehold for peace.\\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class=\\"footnote\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\"rtl\\">\\u05e8\\u05dd</span>, choler <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span>, phlegm <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d4</span>, melancholy <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05e9\\u05d7\\u05d5\\u05e8\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class=\\"footnote\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\"rtl\\">\\u05e8\\u05dd</span>, choler <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span>, phlegm <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d4</span>, melancholy <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05e9\\u05d7\\u05d5\\u05e8\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span dir=\\"rtl\\">\\u05de\\u05e8 \\u05dc\\u05d9 \\u05de\\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span dir=\\"rtl\\">\\u05de\\u05e8</span> from <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05e8\\u05d4</span> \\u201cthe reverse.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> Some compare it with <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05ea\\u05d9</span> \\u201cI am waxed old\\u201d (Gen. xviii. 12), and consider it as a noun like <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9</span> \\u201cfruit\\u201d meaning \\u201ccorruption.\\u201d Others say that <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> means in this verse \\u201cnot,\\u201d and that the sentence is inverted.<sup>32</sup><i class=\\"footnote\\">The proper order of the words, according to this opinion, may be supposed to be as follows: <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05dc\\u05d0 \\u05d7\\u05e9\\u05e7\\u05ea \\u05e0\\u05e4\\u05e9\\u05d9 \\u05de\\u05e9\\u05d7\\u05ea</span> \\u201cbut thou hast not desired my soul to go down to the grave.\\u201d The <span dir=\\"rtl\\">\\u05de</span> in <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \\u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b0\\u05ea</span> \\u201cto be cut off,\\u201d<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \\u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b5\\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\\u201d</i> he was grieved, that he should be punished with <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b0\\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \\u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class=\\"footnote\\">I. E. refers the words \\u201chow I have walked before Thee\\u201d to the fulfilment of the duties of the heart, because they are followed by \\u201cin truth and with a perfect heart.\\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class=\\"footnote\\">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>"], ["<i>For the grave</i>, etc. The body which is in the grave; the negation <span dir=\\"rtl\\">\\u05dc\\u05d0</span> is to be repeated after <span dir=\\"rtl\\">\\u05de\\u05d5\\u05ea</span>: \\u201cdeath cannot celebrate thee;\\u201d comp. Prov. xxi. 14.<sup>36</sup><i class=\\"footnote\\">In the verse <span dir=\\"rtl\\">\\u05de\\u05ea\\u05df \\u05d1\\u05e1\\u05ea\\u05e8 \\u05d9\\u05db\\u05e4\\u05d4 \\u05d0\\u05e3 \\u05d5\\u05e9\\u05d7\\u05d3 \\u05d1\\u05d7\\u05e7 \\u05d7\\u05de\\u05d4 \\u05e2\\u05d6\\u05d4</span> \\u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\\u201d the verb <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05d4</span> \\u201cpacifieth\\u201d must be repeated before <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4</span> \\u201cwrath.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1\\u05e8\\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death."], ["<i>The living, the living.</i> The word <span dir=\\"rtl\\">\\u05d7\\u05d9</span> \\u201cliving\\u201d is repeated as if to say \\u201che who is living, as I do,\\u201d or \\u201che who has recovered from illness.\\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span dir=\\"rtl\\">\\u05d7\\u05d9</span> refers to God;<sup>37</sup><i class=\\"footnote\\">The translation of the words <span dir=\\"rtl\\">\\u05d7\\u05d9 \\u05d7\\u05d9 \\u05d4\\u05d5\\u05d0 \\u05d9\\u05d5\\u05d3\\u05da</span> according to this explanation would be: \\u201cO living God, he who liveth shall praise Thee.\\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class=\\"footnote\\">To send relief and help to the afflicted and suffering.</i>"], ["<i>The Lord</i>. Supply \\u201chath said,\\u201d or \\u201cwill say,\\u201d or \\u201cwill command.\\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life."], ["<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class=\\"footnote\\">Comp. Rashi ad locum.</i> and the reason that the future forms <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5 ,\\u05d9\\u05e9\\u05d0\\u05d5</span> are used,<sup>40</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span> of the Hebrew text give no sense; after <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05e9\\u05d0\\u05de\\u05e8</span> \\u201cand that he says,\\u201d the words, which he said, are expected. They are very probably a corruption of <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e6\\u05d5\\u05ea ;\\u05d9\\u05e9\\u05d0\\u05d5 ,\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5</span> is either identical with, or wrongly copied for <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d5\\u05d5\\u05d9</span> \\u201cin the imperative.\\u201d</i> is, that here only the command is reported.<sup>41</sup><i class=\\"footnote\\">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05dc\\u05ea \\u05ea\\u05d0\\u05e0\\u05d9\\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\\n\\"> \\u201cto rub.\\u201d Comp. c. xxxiv. Note 17.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05d7\\u05d6\\u05e7\\u05d9\\u05d4\\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7)."]], [], [["This chapter<sup>1</sup><i class=\\"footnote\\">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05dc\\u05d6\\u05db\\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span dir=\\"rtl\\">\\u05d0\\u05e2\\u05f4\\u05e4\\u05d9 \\u05e9\\u05d0\\u05d9\\u05df \\u05e8\\u05d0\\u05d9\\u05d4 \\u05dc\\u05d3\\u05d1\\u05e8 \\u05d6\\u05db\\u05e8 \\u05dc\\u05d3\\u05d1\\u05e8</span> \\u201calthough there is no convincing proof for the statement, there is still some support for it.\\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class=\\"footnote\\">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05db\\u05d5\\u05e8\\u05e9 \\u05e9\\u05e9\\u05dc\\u05d7 \\u05d4\\u05e0\\u05d5\\u05dc\\u05d4</span>. \\u201cFor Cyrus, who set free those in exile\\u201d; the context demands the complement \\u201cwas appointed for that mission by the Almighty long before.\\u201d</i> \\u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class=\\"footnote\\">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \\u201cAnd Samuel died\\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class=\\"footnote\\">1 Chr. iii. 1\\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\\u2014The words \\u201cKings shall see<sup>6</sup><i class=\\"footnote\\">Supply according to I. E., \\u201cthe prophet\\u201d as object to the verb \\u201cwill see\\u201d; usually \\u201cthe fulfilment of the divine promise\\u201d is understood.</i> and arise, princes and shall worship\\u201d (xlix. 7) support this view,<sup>7</sup><i class=\\"footnote\\">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \\u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\\u201d The reader will adopt the opinion which recommends itself most to his judgment."], ["<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \\u201cComfort ye\\u201d is to indicate, that the comfort is to be administered immediately or repeatedly."], ["<span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d5 \\u05e2\\u05dc \\u05dc\\u05d1</span> <i>Speak ye comfortably</i>. The expression <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e2\\u05dc \\u05dc\\u05d1</span> \\u201cspeak to the heart\\u201d means always \\u201cto speak kindly,\\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d4</span> <i>Her time</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe warfare.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d9</span> \\u201cmy appointed time\\u201d (Job xiv. 14); <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \\u201cher host;\\u201d<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05d4 \\u05e6\\u05d1\\u05d0\\u05d4</span> is to be rendered accordingly: \\u201cShe is full of her host,\\u201d that is, of the Israelites. Comp. Targ. Jon. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9 \\u05e2\\u05ea\\u05d9\\u05d3\\u05d0 \\u05d3\\u05ea\\u05ea\\u05d8\\u05dc\\u05d9 \\u05de\\u05e2\\u05dd \\u05d2\\u05dc\\u05d5\\u05ea\\u05d4\\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4 \\u05e2\\u05d5\\u05e0\\u05d4</span> \\u201cthe punishment for her iniquity is accomplished.\\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d4</span> is more likely to be the object than the subject to <span dir=\\"rtl\\">\\u05d8\\u05dc\\u05d0\\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIs pardoned.\\u201d \\u201cShall enjoy.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIs pardoned.\\u201d \\u201cShall enjoy.\\u201d</i> that is, is finished and at an end; comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d9\\u05e8\\u05e6\\u05d4</span> \\u201ctill he shall accomplish\\u201d (Job xiv. 6); <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05e6\\u05d4</span> \\u201cshall accomplish\\u201d (Levit. xxvi. 34); <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4 \\u05e2\\u05d5\\u05e0\\u05d4</span> has the same meaning as the phrase <span dir=\\"rtl\\">\\u05ea\\u05dd \\u05e2\\u05d5\\u05e0\\u05df</span> \\u201cthe punishment of thine iniquity is accomplished\\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc</span> For all."], ["<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class=\\"footnote\\">\\u201cThe way of the Lord\\u201d is either \\u201cthe way which the Lord made,\\u201d or \\u201cthe way made for the Lord\\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea."], ["<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span dir=\\"rtl\\">\\u05d2\\u05b6\\u05bc\\u05d9\\u05d0</span> \\u201cvalley\\u201d is not in the construct state<sup>12</sup><i class=\\"footnote\\">From this remark it appears that I. E. read <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b5\\u05d9\\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b6\\u05d9\\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span dir=\\"rtl\\">\\u05de\\u05b4\\u05dc\\u05b5\\u05bc\\u05d9\\u05dc</span> (xxi. 11).<sup>13</sup><i class=\\"footnote\\">See c. xv., Note 1.</i> <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e7\\u05d5\\u05d1</span> <i>The crooked.</i> It is the opposite of <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e9\\u05d5\\u05e8</span> \\u201cstraight;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d5\\u05d1</span> \\u201cdeceitful\\u201d<sup>14</sup><i class=\\"footnote\\">That is \\u201ccrooked\\u201d in the figurative sense, the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cupright\\u201d or \\u201cstraight.\\u201d</i> (Jer. xvii. 9). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05db\\u05e1\\u05d9\\u05dd</span> <i>And the rough places.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05db\\u05e1\\u05d9</span> \\u201cfrom the crookedness of\\u201d<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cFrom the pride.\\u201d</i> (Ps. xxxix. 21)."], ["<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed."], ["<i>The voice said</i>, etc. This verse explains \\u201cthe glory of the Lord\\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class=\\"footnote\\">I. E. prefers to let the angel speak to Isaiah, to attributing to God \\u201ca voice\\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> Like grass. Comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05de\\u05e9\\u2550\\u05e9\\u05de\\u05e9</span> \\u201cas sun\\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \\u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\\u201d (Ps. xc. 6)."], ["<span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class=\\"footnote\\"><ara/> Viruit, <ara/> Viridis. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05d4</span> <i>Bloweth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d1</span> \\u201cand he drove away\\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e0\\u05e9\\u05d1\\u05d4</span> is the third person feminine part, of Kal; \\u05d5\\u05d9\\u05e9\\u05d1 is the third person masculine future (with \\u05d5 conversive) of Hiphil.</i> <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> Like grass. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dd</span> All people.<span class=\\"ltr\\"><sup>19</sup><i class=\\"footnote\\">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span dir=\\"ltr\\">\\u05db\\u05dc \\u05e2\\u05dd = \\u05d4\\u05b8\\u05e2\\u05b8\\u05dd</span> \\u201call people;\\u201d all individuals included in the term \\u05e2\\u05dd \\u201cpeople.\\u201d</i></span>"], ["<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\\u2014<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05de\\u05d5\\u05d3\\u2550\\u05d9\\u05e7\\u05d5\\u05dd</span><sup>20</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> usually signifies \\u201cto rise,\\u201d expressing a momentary action; <span dir=\\"ltr\\">\\u05e2\\u05de\\u05d3</span> \\u201cto stand,\\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> followed by the adverbial phrase \\u201cfor ever,\\u201d or as I. E. explains, to find <span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> used instead of <span dir=\\"ltr\\">\\u05e2\\u05de\\u05d3</span>.</i>\\u2014and none will frustrate it. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d4\\u05f3</span><sup>21</sup><i class=\\"footnote\\">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cSpirit.\\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05d4 \\u05d1\\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry."], ["<span dir=\\"rtl\\">\\u05de\\u05d1\\u05e9\\u05e8\\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d4</span> \\u201cthe congregation\\u201d<sup>23</sup><i class=\\"footnote\\">That is, the congregation of Zion or Israel.\\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span dir=\\"ltr\\">\\u05de\\u05d1\\u05e9\\u05e8</span> is used, sometimes the feminine <span dir=\\"ltr\\">\\u05de\\u05d1\\u05e9\\u05e8\\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person."], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d6\\u05e7</span> <i>With strong hand,</i> <span dir=\\"rtl\\">\\u05d9\\u05d3</span> \\u201chand\\u201d is to be supplied; as to the use of <span dir=\\"rtl\\">\\u05d9\\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d6\\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8\\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class=\\"footnote\\">The phrase \\u201chis reward\\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\u201chis reward.\\u201d</i><sup>25</sup><i class=\\"footnote\\">The phrase \\u201chis reward\\u201d admits of two me<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cHis work.\\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\u201chis reward.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d5</span> And his wages. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea \\u05e9\\u05db\\u05d9\\u05e8</span> \\u201cthe wages of him that is hired;\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05d4</span> lit. \\u201cwork\\u201d signifies also \\u201cthe wages for the work.\\u201d\\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2\\u05d4 \\u05e2\\u05d3\\u05e8\\u05d5</span> (next verse) like one, that feeds his own flock."], ["<i>And carry them in his bosom.</i> Namely those that cannot walk. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05ea</span> Those that are with young. The word is derived from <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> \\u201cto go up.\\u201d<sup>27</sup><i class=\\"footnote\\">If it were as I. E. asserts, the word would be <span dir=\\"ltr\\">\\u05e2\\u05dc\\u05d5\\u05ea \\u05e2\\u05d5\\u05dc\\u05d5\\u05ea</span> is to be derived from <span dir=\\"ltr\\">\\u05e2\\u05d5\\u05dc</span>, as in nearly all commentaries.</i> <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d4\\u05dc</span> He shall gently lead.\\u2014God will bring together those that are in exile, and heal those that are suffering."], ["<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class=\\"footnote\\">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e2\\u05dc\\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05e2\\u05dc\\u05d9</span> \\u201cfor handfuls\\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc</span> <i>And measured.</i><sup>28a</sup><i class=\\"footnote\\">A. V., \\u201cAnd comprehended.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc\\u05d5</span>, the Chaldean translation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d5</span> \\u201cand they measured\\u201d (Ex. xvi. 18). <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d9\\u05e9</span> <i>In a measure.</i> <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9</span> is very likely derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9</span> \\u201cthree,\\u201d but we do not know at present the capacities of ancient measures. Comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d9\\u05e9</span> \\u201cin great measure\\u201d (Ps. Ixxx. 6).<sup>29</sup><i class=\\"footnote\\">According to Gesenius <span dir=\\"ltr\\">\\u05e9\\u05dc\\u05d9\\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\\u03c4\\u03c1\\u00ed\\u03b1 \\u03bc\\u03ad\\u03c4\\u03c1\\u03b1</i> \\u201cthree measures.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e4\\u05dc\\u05e1</span> <i>In a balance.</i><sup>30</sup><i class=\\"footnote\\">A. V., \\u201cScales.\\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class=\\"footnote\\">The Roman balance, the steelyard. As to the word <span dir=\\"ltr\\">\\u05e7\\u05e8\\u05e1\\u05d8\\u05d5\\u05df</span> mentioned by I. E., see Aruch. sub voce <span dir=\\"ltr\\">\\u05db\\u05e8\\u05e1\\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"></i> and consists of one long arm. The word <span dir=\\"rtl\\">\\u05e4\\u05b6\\u05dc\\u05b6\\u05e1</span> is of the same root as <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05dc\\u05bc\\u05b5\\u05e1</span> \\u201cweigh\\u201d (Prov. iv. 26). <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05e2\\u05d5\\u05ea \\u05d1\\u05de\\u05d0\\u05d6\\u05e0\\u05d9\\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class=\\"footnote\\">A. V., \\u201cBalance.\\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class=\\"footnote\\">I. E. seems to lay too much stress on the dual form <span dir=\\"ltr\\">\\u05de\\u05d0\\u05d6\\u05e0\\u05d9\\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively."], ["<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d9\\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05d7</span> \\u201cthe wind\\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span dir=\\"rtl\\">\\u05d9\\u05d9</span> \\u201cthe Lord\\u201d is the answer given to the question, and the meaning of the phrase is: \\u201cWho has directed the wind? The Lord.\\u201d<sup>33</sup><i class=\\"footnote\\">The Gaon translates it: <ara/></i> I do not agree with this explanation, because it is said <span dir=\\"rtl\\"><sup>34</sup><i class=\\"footnote\\">The accusative case in Hebrew is indicated by <span dir=\\"ltr\\">\\u05d0\\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span dir=\\"ltr\\">\\u05e8\\u05d5\\u05d7</span> were to be separated from the following <span dir=\\"ltr\\">\\u05d9\\u05d9,</span> the particle <span dir=\\"ltr\\">\\u05d0\\u05ea</span> before <span dir=\\"ltr\\">\\u05e8\\u05d5\\u05d7</span> would be very exceptional.</i>\\u05d0\\u05ea \\u05e8\\u05d5\\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \\u201cWho has directed the spirit of the Lord:\\u201d <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> is in the construct state; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05dd \\u05e8\\u05d5\\u05d7</span> (Gen. i. 2);<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord\\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span dir=\\"rtl\\">\\u05de\\u05d9</span> \\u201cwho,\\u201d is to be supplied before the second part of the verse: \\u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e2\\u05e5</span> It is the past of Niphal; the \\u05e2 has therefore a Pathah;<sup>36</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e0\\u05d5\\u05e2\\u05b7\\u05e5</span> is the third person past, <span dir=\\"ltr\\">\\u05e0\\u05d5\\u05e2\\u05b8\\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \\u201cHe took counsel.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05d9\\u05e0\\u05d4\\u05d5</span> And gave Him understanding.<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cAnd who instructed Him.\\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\\u05d3\\u05e2\\u05ea), to know future events."], ["<span dir=\\"rtl\\">\\u05db\\u05de\\u05e8 \\u05de\\u05d3\\u05dc\\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span dir=\\"rtl\\">\\u05de\\u05e8</span> \\u201cdrop\\u201d is hap. leg. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e9\\u05d7\\u05e7</span> <i>And as the small dust.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d7\\u05e7\\u05ea</span> \\u201cand thou shalt beat\\u201d (Ex. xxx. 36).\\u2014Since all people are vain before Him, with whom could he have taken counsel? <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> \\u201cHe throweth;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05d9\\u05dc\\u05d5</span> \\u201cand cast Him forth\\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> is Niphal, but that is very improbable; it can also be explained \\u201cHe taketh up\\u201d and compared with <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d8\\u05dc</span> \\u201ccarrying\\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05d9\\u05d8\\u05bc\\u05d5\\u05dc</span>. can be Niphal of <span dir=\\"ltr\\">\\u05d8\\u05d5\\u05dc</span> as well as Kal of <span dir=\\"ltr\\">\\u05e0\\u05d8\\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span dir=\\"ltr\\">\\u05d0\\u05e9\\u05e8</span>: \\u201cThe isles are like dust <i>that</i> is carried away;\\u201d but <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> being taken as the Kal of <span dir=\\"ltr\\">\\u05e0\\u05d8\\u05dc</span> requires no such supplement.</i>"], ["<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \\u201cand the beasts thereof.\\u201d"], ["<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class=\\"footnote\\">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \\u201cthe nations\\u201d (ver. 15), that is, \\u201cman,\\u201d and then (ver. 16) \\u201cplants\\u201d and \\u201cbeasts.\\u201d\\u2014The meaning of this verse is: \\u201csince all<sup>40</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> which is explained by I. E. to signify \\u201cman, plants and animals\\u201d cannot be taken in its usual and literal sense \\u201call people ;\\u201d it means \\u201call divisions\\u201d or \\u201call kingdoms of nature.\\u201d Although I. E. might have derived this meaning of <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> from the literal and original meaning of <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d9</span> \\u201cpeople,\\u201d he seems here to have indulged in a play of words, and to have used <span dir=\\"rtl\\">\\u05db\\u05dc\\u05bc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> in his commentary at least, instead of <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05d5\\u05ea</span> \\u201call bodies\\u201d or \\u201call.\\u201d</i> is as nothing before Him,\\u201d etc.<sup>41</sup><i class=\\"footnote\\">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> to \\u201cman, plants and animals\\u201d mentioned there.</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e4\\u05e1</span> <i>Less than nothing.</i> The \\u05de denotes here the same as in <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d1\\u05dc</span> \\u201clighter than vanity\\u201d (Ps. Ixii. 10).\\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class=\\"footnote\\">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>"], ["<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class=\\"footnote\\">If the words of the Hebrew text <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05d3\\u05e2 \\u05d0\\u05dc \\u05d4\\u05e1 \\u05d1\\u05dc\\u05d0 \\u05d4\\u05f4\\u05d0 \\u05d4\\u05d3\\u05e2\\u05ea \\u05db\\u05de\\u05d5 \\u05d0\\u05dc\\u05f3 \\u05d4\\u05d5\\u05d0</span> contained a grammatical remark that <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05dc=\\u05d0\\u05dc</span> \\u201cGod,\\u201d or = <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese,\\u201d either the word <span dir=\\"rtl\\">\\u05d4\\u05dd</span> or <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e2\\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05dd \\u05d1\\u05dc\\u05d0 \\u05d3\\u05e2\\u05ea \\u05d5\\u05d0\\u05dc \\u05d4\\u05d5\\u05d0 \\u05d9\\u05d5\\u05d3\\u05e2</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e1\\u05dc\\u05bc</span> <i>The image,</i><sup>44</sup><i class=\\"footnote\\">A. V., \\u201cA graven image.\\u201d</i> which is cut of stone or wood. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>Melteth</i>.<sup>45</sup><i class=\\"footnote\\">The Hebrew text is here deficient. If <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> means \\u201che cast,\\u201d as appears from the comparison with <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201cthe molten calf,\\u201d I. E. himself explains it so\\u2014<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e1\\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> \\u201cto cover\\u201d or \\u201cto overlay\\u201d; others: \\u201cto cast.\\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201ca molten calf\\u201d (Ex, xxxii. 4). \\u05d9\\u05e8\\u05e7\\u05e2\\u05e0\\u05d5 <i>Beateth it</i>.<sup>46</sup><i class=\\"footnote\\">A. V., \\u201cSpreadeth it over.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05e7\\u05e2\\u05d5</span> \\u201cand they did beat\\u201d (Ex. xxxix. 3), <span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span> \\u201cexpanse\\u201d<sup>47</sup><i class=\\"footnote\\">A. V., \\u201cA firmament.\\u201d</i> (Gen. i. 6). <span dir=\\"rtl\\">\\u05e8\\u05ea\\u05e7\\u05d5\\u05ea</span> A kind of chain. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05ea\\u05d5\\u05e7</span> \\u201cthe chains\\u201d (Ez. vii. 23)."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e1\\u05db\\u05df \\u05ea\\u05e8\\u05d5\\u05de\\u05d4</span> Some explain <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df</span> to be identical with <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05db\\u05df</span> \\u201ctreasurer\\u201d (xxii. 15), and supply <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df:</span> \\u201cthe treasurer, namely, the treasurer of the oblation.\\u201d According to others <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df</span> is an adjective; \\u201cThat which is stored up, namely the oblation,\\u201d of which to make an image ; the third person in <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d7\\u05e8</span> \\u201che chooseth\\u201d is explained by them<sup>48</sup><i class=\\"footnote\\">The words \\u201cby them\\u201d are added in the translation, because according to the first explanation \\u201cthe treasurer\\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails."], ["<span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05ea\\u05d3\\u05e2\\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05ea\\u05e9\\u05de\\u05e2\\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05d4\\u05d2\\u05d3 \\u05de\\u05e8\\u05d0\\u05e9 \\u05dc\\u05db\\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class=\\"footnote\\">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2</span> \\u201cto know from our own reasoning,\\u201d <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> \\u201cto know from information and instruction received from others,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d2\\u05bc\\u05b7\\u05d3</span> \\u201cto be told, without any effort of our own reason.\\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc."], ["<span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2</span> <i>Circle.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05d2\\u05d4</span> \\u201ccompass\\u201d (xliv. 13), the instrument, which is used to describe a circle.\\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class=\\"footnote\\">This remark is probably made, to shew that the expression \\u201cfrom the four corners of the earth\\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d2\\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class=\\"footnote\\">The Hebrew text has the word <span dir=\\"rtl\\">\\u05db\\u05d8\\u05e4\\u05e8\\u05d9\\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05e8\\u05d9\\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class=\\"footnote\\">The Ofanim or Spheres (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc\\u05d9\\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05ea\\u05d7\\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\\u2014The meaning of the whole passage is: \\u201cThe Lord is He who sitteth,\\u201d etc.<sup>53</sup><i class=\\"footnote\\">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \\u201cIt is the Lord.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d6\\u05e0\\u05d9\\u05dd</span> <i>Princes.</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05d5\\u05df</span> \\u201cprince\\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class=\\"footnote\\">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05df</span> two nouns are formed: <span dir=\\"rtl\\">\\u05e8\\u05b8\\u05d6\\u05d5\\u05b9\\u05df</span> and <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05d6\\u05b5\\u05df</span> both meaning the same, namely, \\u201cprince.\\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>"], ["<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e2\\u05d5</span> is Niphal; <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5</span> is Pual; <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span> is participle Kal.<sup>55</sup><i class=\\"footnote\\">Comparing <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b5\\u05e9\\u05c1</span> with <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b8\\u05e9\\u05d5\\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\\u00e9 instead of the Pathah.</i> <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> <i>He shall blow.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05ea</span> \\u201cthou didst blow\\u201d (Ex. xv. 10). <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05dd</span> And besides."], ["<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05d5\\u05d4</span> <i>That I be equal</i><sup>56</sup><i class=\\"footnote\\">A. V., \\u201cOr shall I be equal.\\u201d\\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures."], ["<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class=\\"footnote\\">The use of the expression \\u201cthe wise men of the East\\u201d for \\u201cmen possessing the highest degree of wisdom\\u201d is derived from the words \\u201cAnd Solomon\\u2019s wisdom exceeded the wisdom of all the children of the East.\\u201d (1 Kgs. v. 10). \\u2014The number referred to in I. E.\\u2019s remark (<span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05e8 \\u05e6\\u05d0\\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \\u201cthe number\\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class=\\"footnote\\">Each of the planets is considered to move in and by a certain sphere (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> signifies here \\u201can individual;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d9\\u05e9 \\u05d2\\u05d1\\u05e8\\u05d9\\u05d0\\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class=\\"footnote\\">The proof is here taken from <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> being used to signify an angel; an angel is not a human being; <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9,</span> our author concludes, must therefore have the more general meaning \\u201can individual,\\u201d \\u201ca being.\\u201d</i>"], ["<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way."], ["<span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class=\\"footnote\\">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> literally means \\u201cto cut.\\u201d<sup>61</sup><i class=\\"footnote\\">I. E. repeatedly remarks, that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d9\\u05e9</span>) to decree, or to decide: both meanings he derives from <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8=\\u05d1\\u05e8\\u05d0</span> \\u201cto cut.\\u201d Most of the commentators explain <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> to mean <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d0\\u05d9\\u05df</span> \\u201cto produce a thing from nothing.\\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05de\\u05d4</span> is a compound, consisting of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> and <span dir=\\"rtl\\">\\u05de\\u05d4</span> \\u201cwithout anything,\\u201d and is exclusively used in this connection. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5 \\u05e2\\u05dc \\u05d1\\u05dc\\u05d9\\u05d8\\u05d4</span> \\u201cand hangeth the earth upon nothing\\u201d (Job xxvi. 7).</i>\\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \\u201cway is hid,\\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class=\\"footnote\\">The reply to the first objection, \\u201cthe troubles are unknown to Him\\u201d is contained in the words \\u201cand there is no searching of His understanding\\u201d; to the second objection, \\u201cHe cannot help,\\u201d the reply is given; \\u201cHe fainteth not, neither is He weary.\\u201d</i>"], ["<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e6\\u05b0\\u05de\\u05b8\\u05d4</span> <i>Strength.</i> It is a noun similar in form to \\u05d7\\u05b8\\u05d1\\u05b0\\u05de\\u05b8\\u05d4 \\u201cwisdom.\\u201d"], ["<i>Even the youths</i> who have strength, <i>faint,</i> etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e4\\u05d5 \\u05db\\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \\u201cif it be cut down, (<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e3</span>) it will sprout again\\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class=\\"footnote\\"><ara/> Successor alicujus fuit; <ara/> Khalif. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d5\\u05e9\\u05de\\u05e2\\u05d5 \\u05d0\\u05dc\\u05d9</span> \\u2550 <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class=\\"footnote\\">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d5\\u05e9\\u05de\\u05e2\\u05d5 \\u05d0\\u05dc\\u05d9 \\u2550 \\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d9</span> and <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e1\\u05d9\\u05e8 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05de\\u05e2\\u05dc \\u05e8\\u05d0\\u05e9 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd \\u05d5\\u05dc\\u05e9\\u05d5\\u05dd \\u05d0\\u05d5\\u05ea\\u05d4 \\u05e2\\u05dc \\u05e8\\u05f4 \\u05de\\u05e0\\u05f4\\u2550 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd \\u05e2\\u05dc \\u05e8\\u05d0\\u05e9 \\u05de\\u05e0\\u05e9\\u05d4 \\u05dc\\u05d4\\u05e1\\u05d9\\u05e8 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05de\\u05e2\\u05dc \\u05e8\\u05d0\\u05e9</span> \\u201cto remove it from Ephraim\\u2019s head unto Manasseh\\u2019s head.\\u201d (Gen. xlviii. 17). \\u2014A. V., \\u201cKeep silence before me.\\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty."], ["<span dir=\\"rtl\\">\\u05de\\u05de\\u05d6\\u05e8\\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201c(Who raised up the righteous man) from the East.\\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class=\\"footnote\\">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \\u201cthe seed of Abraham, my friend,\\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \\u201ccalling a ravenous bird from the east\\u201d (xlvi. 11) and \\u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class=\\"footnote\\">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d4\\u05d5</span> \\u201cHe shall meet it\\u201d or \\u201cit shall meet him.\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cCalled him.\\u201d\\u2014<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0\\u05b4</span> means \\u201cto call\\u201d; <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d4</span> \\u201cto meet\\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d2\\u05dc\\u05d5</span> <i>To his foot.</i> Wherever he goes. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05db\\u05d9\\u05dd \\u05d9\\u05e8\\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd made him rule over kings.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e8\\u05b0\\u05d3\\u05bc\\u05b0</span> is Hiphil; \\u201che will cause to rule;\\u201d comp. (the Kal) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05e8</span> \\u201cand he shall have dominion\\u201d (Num. xxiv. 19) <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05df \\u05db\\u05e2\\u05e4\\u05e8 \\u05d7\\u05e8\\u05d1\\u05d5</span> \\u201che will turn his sword into dust,\\u201d that is, the sword of every other king. Others explain it: \\u201che will make his swords as numerous as the dust,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\u201d</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u05e4\\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cHe pursued them.\\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7 \\u05d1\\u05e8\\u05d2\\u05dc\\u05d9\\u05d5 \\u05dc\\u05d0 \\u05d9\\u05d1\\u05d5\\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class=\\"footnote\\">That is, As if he had not had the exertion of travelling so far.\\u2014A. V., \\u201cEven by the way that he had not gone with his feet.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd hath done.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e9\\u05d5\\u05ea</span> \\u201cto dress\\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \\u201ccalling the generations from the beginning,\\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations."], ["<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea\\u05d9\\u05d5\\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \\u05d4 is replaced by \\u05d9.<span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">The usual form is <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05d7\\u05d5</span>, the third radical (\\u05d4) being entirely omitted.</i></span>"], ["<i>They help</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cThey helped.\\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05e7</span> <i>He that smootheth.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7</span> \\u201csmooth\\u201d (Gen. xxvii. 11). <span dir=\\"rtl\\">\\u05dd\\u05d8\\u05d9\\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class=\\"footnote\\">It seems as if I. E. being here at a loss to find for <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> elicited also a word on <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dd</span> It is a noun derived from <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dd</span> \\u201cto beat;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05de\\u05d7</span> \\u201cand she smote;\\u201d it signifies the iron which is wrought by beating with the hammer. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> because of the beating upon it.<sup>12</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e4\\u05b8\\u05e2\\u05b7\\u05dd</span> \\u201cto beat.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> \\u201cthe foot,\\u201d \\u201cthe step,\\u201d \\u201cthe thing which is beaten,\\u201d \\u201cthe anvil.\\u201d</i> It is also possible that the two words <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd \\u05d4\\u05dc\\u05dd</span> together signify one instrument.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> is according to this explanation analogous to <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd</span> has the same meaning as <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd</span> \\u201cto beat.\\u201d\\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> and <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> both are in the objective case governed by <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05e7</span> (\\u201che that smootheth the hammer and the anvil\\u201d) or <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> is the subject of the sentence, <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> being the objective case (\\u201cthe hammer smootheth the anvil\\u201d); the rendering \\u201che that smootheth with the hammer\\u201d is out of question; I. E. would then not have omitted to say <span dir=\\"ltr\\">\\u05d1\\u05e4\\u05d8\\u05d9\\u05e9\\u2550\\u05e4\\u05d8\\u05d9\\u05e9</span>.</i> <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8 \\u05dc\\u05d3\\u05d1\\u05e7 \\u05d8\\u05d5\\u05d1 \\u05d4\\u05d5\\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cIt is ready for the sodering.\\u201d</i> Till the joining is good.<sup>15</sup><i class=\\"footnote\\">I. E. seems to explain here the words \\u201cSaying of the joining,\\u201d etc.\\u2550\\u201cTill he is able to say of the joining,\\u201d etc.\\u2550 till the joining is good.</i>"], ["<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1\\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cMy friend.\\u201d</i> It is not the same as <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d5\\u05d1\\u05d9</span> \\u201cwho is loved by me,\\u201d the former being active, the latter passive."], ["<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9\\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e6\\u05dc</span> \\u201cto be on the side.\\u201d Hi. \\u201cto set aside,\\u201d \\u201cto separate,\\u201d \\u201cto distinguish.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc</span> adj. \\u201cdistinguished,\\u201d \\u201cnoble,\\u201d \\u201cchief.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e6\\u05dc\\u05ea\\u05d9</span> \\u201cand I will take\\u201d (Num. xi. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9</span> .(17 . \\u201cthe nobles of\\u201d (Ex. xxiv. 11). <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9\\u05d4</span> can also be explained \\u201cfrom between her arms.\\u201d<sup>18</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9</span> \\u201carmholes\\u201d (Ez. xiii. 18.)</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05ea\\u05e2</span> The second \\u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e9\\u05ea\\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class=\\"footnote\\">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class=\\"footnote\\">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05e0\\u05d9</span> \\u201cturn away from me.\\u201d (xxii. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05e8\\u05d9\\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class=\\"footnote\\">Of <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d4</span> \\u201cto burn.\\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d9</span> lit. \\u201cthe burning;\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05d5</span> \\u201cwere angry\\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus."], ["<span dir=\\"rtl\\">\\u05de\\u05e0\\u05e6\\u05d5\\u05ea\\u05da \\u2550 \\u05de\\u05e6\\u05d5\\u05ea\\u05da</span> \\u201cThy Contention.\\u201d The \\u05e0 is replaced by Dagesh in \\u05e6 ; the form of the word is like that of <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e7\\u05d5\\u05ea</span>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4</span> \\u201cstrife\\u201d (Prov. xvii. 19); <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e6\\u05d5</span> \\u201cstrive together\\u201d (Deut. xxv. 11). <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> Nothing."], ["<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt."], ["<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e8\\u05ea\\u05d9\\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\\u05e2\\u05d6\\u05e8\\u05ea\\u05d9\\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e4\\u05b8\\u05e2\\u05b7\\u05dd</span> \\u201cto beat.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> \\u201cthe foot,\\u201d \\u201cthe step,\\u201d \\u201cthe thing which is beaten,\\u201d \\u201cthe anvil.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05e8\\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class=\\"footnote\\">It seems as if I. E. being here at a loss to find for <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> elicited also a word on <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05e8\\u05d9\\u05e0\\u05d9\\u05dd</span> \\u201cthreshing instruments\\u201d (2 Sam. xxiv. 22). <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5\\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cSharp.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> \\u201cthou hast decreed\\u201d (1 Kings xx. 40). It is not surprising to find here the word <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class=\\"footnote\\">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d4</span> \\u201ccongregation\\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \\u201cthe Babylonians.\\u201d"], ["<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil."], ["<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05d4</span> <i>Faileth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05d5</span> \\u201cand shall fail\\u201d (xix. 5). <i>The God of Israel,</i> \\u201cI\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \\u201cthe God,\\u201d as is often the case."], ["<span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d9\\u05dd</span> <i>High places.</i> It is the opposite of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e2\\u05d5\\u05ea</span> \\u201cvalleys.\\u201d This also is wonderful, that rivers will be found on high places. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class=\\"footnote\\">I. E. seems here to be of opinion, that <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> means originally \\u201ca plain,\\u201d \\u201can oasis\\u201d (lit. \\u201ca place whither the flock is led to be fed,\\u201d from <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto lead\\u201d); but is used also to signify \\u201cthe wilderness,\\u201d \\u201cthe desert\\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d6 \\u05e9\\u05d8\\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d7 \\u05e9\\u05de\\u05e9</span> \\u201cthe sun, the moon\\u201d (Hab. iii. 10), <span dir=\\"rtl\\">\\u05ea\\u05d3\\u05d4\\u05e8 \\u05d5\\u05ea\\u05d0\\u05e9\\u05d5\\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water."], ["<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05d4</span> According to my opinion, \\u201chath shaped it;\\u201d according to others, \\u201chath created it,\\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class=\\"footnote\\">See c. xl. Note 61.</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d1\\u05d5</span> Produce. It is imperative Piel after the form of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05db\\u05d5</span> \\u201cpraise\\u201d (Jud. v. 2). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cYour strong reasons.\\u201d \\u201cMighty.\\u201d</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cYour strong reasons.\\u201d \\u201cMighty.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cquarreling\\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> \\u201cyour strong reasons,\\u201d as the plural of the adjective <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05dd</span> \\u201cmighty,\\u201d \\u201cstrong.<sup>27</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e8 \\u05d4\\u05e8\\u05d1\\u05d9\\u05dd,</span> which seems to mean \\u201cadj. plur.\\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cpleadings\\u201d or <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea</span> \\u201cwords\\u201d). It is therefore not unlikely that we must not read <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e8 \\u05d4\\u05c7\\u05e8\\u05b7\\u05d1\\u05bc\\u05c5\\u05d9\\u05dd</span> but <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05bd\\u05e8 \\u05d4\\u05c7\\u05e8\\u05c7\\u05d1\\u05c5\\u05d9\\u05dd</span> \\u201can attribute to <span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d1\\u05c5\\u05d9\\u05dd</span> \\u2018men that quarrel,\\u2019\\u201d which is understood. In that case the remark refers to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> and leaves it to the reader to apply the same proceeding to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9 \\u05db\\u05dd</span>.</i>"], ["<i>Let them bring forth,</i> their idols. The imperative \\u201cproduce\\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\\u05e8\\u05d9\\u05d1\\u05db\\u05dd) \\u201ctheir cause,\\u201d that is, their evidence, to show which is the righteous side. The imperative \\u201cshew\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> is addressed to the idols.<sup>28</sup><i class=\\"footnote\\">In some editions this remark is affixed to the word <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> to the idols and not also the first.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05ea\\u05d9\\u05d5\\u05ea</span> <i>The things that are to come.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> \\u201ccometh\\u201d (xxi. 12). <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05d5\\u05e8</span> <i>Hereafter.</i> It is the opposite of <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05dd</span> \\u201cbefore\\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05e2\\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThat we may be dismayed.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea\\u05e2\\u05d9</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e4\\u05e8</span> \\u201cand he related\\u201d (Ex. xviii. 18). Some explain it: \\u201cand we shall turn unto it,\\u201d<sup>30</sup><i class=\\"footnote\\">See Note 19.</i> and compare it with <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e9\\u05ea\\u05e2</span> \\u201cdo not turn away.\\u201d"], ["<i>Ye</i>. The idols are addressed. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e4\\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05ea\\u05d5\\u05e2\\u05d1\\u05d4 \\u2550 \\u05ea\\u05d5\\u05e2\\u05d1\\u05d4</span> \\u201cAn abominable man,\\u201d or it is the same as <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e2\\u05d1\\u05d4</span> \\u201cfor an abomination.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d7\\u05e8 \\u05d1\\u05db\\u05dd</span> <i>Chooseth you,</i> for worship."], ["<span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d9\\u05e8\\u05d5\\u05ea\\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class=\\"footnote\\">This rule is expressed in the first chapter of I. E.\\u2019s Safah Berurah: <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d9\\u05df \\u05d4\\u05d5\\u05d0 \\u05e0\\u05e8\\u05d7\\u05d1 \\u05d5\\u05d9\\u05d4\\u05d7\\u05d9\\u05d1 \\u05d0\\u05e9\\u05e8 \\u05dc\\u05e4\\u05e0\\u05d9\\u05d5</span>. The \\u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \\u05d4 is caused by the \\u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class=\\"footnote\\">See Note 3.</i> The word <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> \\u201ca man\\u201d must be supplied : \\u201cI have raised up a man from the north;\\u201d Cyrus is meant. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea</span> <i>And he came.</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall come.\\u201d</i> It is an irregular form, because of the first and third radical (\\u05d0 and \\u05d4) being weak letters; it would have been of the form <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c5\\u05e4\\u05b6\\u05df</span>, but the \\u05d0 being silent, the Hirek under \\u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class=\\"footnote\\">See Note 31.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>"], ["<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cfalse.\\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \\u201cthey have mouths but speak not\\u201d (Ps. cxv. 5)."], ["<i>The first.</i> The first relatively;<sup>35</sup><i class=\\"footnote\\">\\u201cThe first\\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> here by <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df \\u05d0\\u05d7\\u05e8 \\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> lit. \\u201cthe first after another first,\\u201d that is, \\u201cthe first relatively.\\u201d</i> it is the attribute to <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e9\\u05e8</span> \\u201cone that bringeth good tidings,\\u201d which is to be supplied. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4 \\u05d4\\u05dd \\u2550 \\u05d4\\u05e0\\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \\u201cbehold there they are.\\u201d The repetition of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4</span> \\u201cbehold\\u201d is to indicate the speediness of the appreach."], ["<i>For I beheld and there was no man</i> of the idolaters that could tell this."], ["<i>They.</i> The idols. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u2550 \\u05d0\\u05d5\\u05df</span> \\u201cnothing\\u201d as some explain ; the letters <span dir=\\"rtl\\">\\u05d0\\u05b9 \\u05d4\\u05b9 \\u05d5\\u05b9 \\u05d9\\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class=\\"footnote\\">There is hardly any difference between the two explanations, since <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05df</span> in the meaning \\u201cvain\\u201d must ultimately be derived from <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df</span> \\u201cnothing.\\u201d</i> The meaning of the verse is, \\u201cthey are vanity, much more so their works.\\u201d<sup>37</sup><i class=\\"footnote\\">I. E. here again neglects the accents, which demand the following rendering: \\u201cBehold, all of them! their works are vain, nothing.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05db\\u05d9\\u05d4\\u05dd</span> According to some \\u201ctheir images;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201cmolten calf\\u201d (Ex. xxxii. 4). I explain it \\u201ctheir libations,\\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class=\\"footnote\\">The parallelism of the verse demands for <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05db\\u05d9\\u05d4\\u05dd</span> a rendering similar in meaning to <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd</span> \\u201ctheir works.\\u201d If therefore the former is correctly rendered \\u201cdrink-offerings,\\u201d the latter must refer to \\u201csacrifices,\\u201d to which, however, the remark of I. E. \\u201cthey themselves are vain, how much more their works\\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> admits also the meaning \\u201cto weave\\u201d \\u201cto form,\\u201d and <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d4 \\u2550 \\u05e0\\u05b6\\u05e1\\u05b6\\u05da</span> \\u201cthe work ;\\u201d comp. I. E. on Ex. xxxii. 4.</i>"]], [["<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king."], ["<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class=\\"footnote\\">Comp. Kimchi ad locum: \\u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class=\\"footnote\\">People will flock unto him spontaneously.</i>"], ["<i>A bruised reed.</i> This is a prolepsis, like \\u201cAnd stripped the naked of their clothing\\u201d (Job xxii. 6). \\u201cHe will not break a reed,\\u201d is figuratively said \\u201cfor he will not act by violence.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e9\\u05ea\\u05d4 \\u05db\\u05d4\\u05d4 \\u05dc\\u05d0 \\u05d9\\u05db\\u05d1\\u05e0\\u05d4</span> <i>And glimmering</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cSmoking.\\u201d \\u201cDark.\\u201d\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\u201cdecreasing.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cSmoking.\\u201d \\u201cDark.\\u201d\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\u201cdecreasing.\\u201d<sup>3</sup><i class=\\"footnote\\">\\u201cHe will not put out the (burning) flax,\\u201d which will then be glimmering. The Hebrew text has the words <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05ea\\u05d4\\u05d9\\u05d4 \\u05db\\u05d4\\u05d4</span> which are identical in meaning with the preceding <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e8\\u05d0 \\u05e2\\u05dc \\u05e1\\u05d5\\u05e4\\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \\u201cGlimmering flax\\u201d is here a prolepsis. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> \\u201cthin;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> \\u201chath become smaller\\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant."], ["<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class=\\"footnote\\">The verb <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> lit. \\u201cto decrease\\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> \\u201cto break\\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e5</span> is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>;<span dir=\\"ltr\\"><sup>5</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span>. The regular form of the fut. Kal is <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05e8\\u05e5\\u05c1</span> with active meaning, \\u201che win break\\u201d; it is not quite clear from this remark of I. E. whether <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e8\\u05d5\\u05bc\\u05e5</span> is to be taken in the same sense, and the words <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e8\\u05d5\\u05e5 \\u05d2\\u05d5\\u05e4\\u05d5</span> are to be translated \\u201cone will not break his body,\\u201d or in a neuter sense: \\u201chis body will not be broken;\\u201d in the latter case it would perhaps be better to assume two roots: <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> \\u201cto break,\\u201d and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e5</span> neuter \\u201cto be broken.\\u201d</i></span> comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e5</span> \\u201cbroken\\u201d (ver. 3); its form is like that of <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e8\\u05d5\\u05bc\\u05d6</span>, \\u201cdoth sing\\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class=\\"footnote\\">\\u201cHe shall not fail, nor will he be broken.\\u201d</i>: \\u201cThe prophet shall not die,\\u201d or \\u201che shall not be overcome by any violence of man.\\u201d<sup>7</sup><i class=\\"footnote\\">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon."], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0 \\u05e9\\u05de\\u05d9\\u05dd</span> <i>He that shaped</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cCreated.\\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class=\\"footnote\\">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> has the meaning \\u201cto shape\\u201d or \\u201cto cut.\\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05dd</span> I. E. understands the spheres, \\u201cthe line\\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span> \\u201cexpanse\\u201d (Gen. i. 6). <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e7\\u05e2</span> <i>He that spread forth.</i> \\u05e7 has Pathah because of the \\u05e2 which follows; comp. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d5\\u05d8\\u05e2</span> \\u201che who planted\\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05dd \\u05e2\\u05dc\\u05d9\\u05d4 \\u05e0\\u05d5\\u05ea\\u05df \\u05e0\\u05e9\\u05de\\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cBreath.\\u201d</i> unto the people upon it,</i> that is, to man. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7 \\u05dc\\u05d4\\u05dc\\u05db\\u05d9\\u05dd \\u05d1\\u05d4</span> <i>And breath</i><sup>10a</sup><i class=\\"footnote\\">A. V., \\u201cSpirit.\\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span> \\u201cthe soul\\u201d or more properly \\u201cintellectual faculties\\u201d is peculiar to man, but <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \\u201cUpon it\\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class=\\"footnote\\">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cupon,\\u201d \\u201cabove,\\u201d and \\u05d1 \\u201cin\\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>"], ["<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8."], ["<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9."], ["<i>That is my name,</i> my real name.<sup>13</sup><i class=\\"footnote\\">The Tetragrammaton is called <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05e0\\u05db\\u05d1\\u05e8</span> \\u201cthe honoured name\\u201d or \\u201cthe honourable name.\\u201d Sometimes it is called <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05e2\\u05e6\\u05dd</span> \\u201cthe proper name,\\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05ea\\u05d4\\u05dc\\u05ea\\u05d9\\u2550\\u05d5\\u05ea\\u05d4\\u05dc\\u05ea\\u05d9</span>. The negative <span dir=\\"rtl\\">\\u05dc\\u05d0</span> \\u201cnot\\u201d of the preceding phrase <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05ea\\u05df</span>, refers to this one also."], ["<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> lit., \\u201cthe words of the prophet.\\u201d This phrase is to be compared with the corresponding one : <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d5 \\u05d4\\u05e9\\u05dd \\u05d1\\u05e2\\u05d3 \\u05e0\\u05e4\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cThe Lord addresses with these words the prophet upon his own concerns\\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class=\\"footnote\\">A. V., \\u201cYe.\\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class=\\"footnote\\">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05e9\\u05d9 \\u05d4\\u05d9\\u05d1\\u05e9\\u05d4</span> \\u201cpeople of the continent.\\u201d But there seems to be no logical connection between the sentence \\u201call inhabitants of the continent will praise God,\\u201d and the sequence \\u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\\u201d The word <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05dd</span> \\u201cand of the sea\\u201d must probably be supplied after <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d1\\u05e9\\u05d4</span> : \\u201cAll the people on land and on water,\\u201d etc., or, as given in the translation, \\u201call the people of the earth will praise God.\\u201d This is the explanation of the words of our prophet: <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05dc\\u05ea\\u05d5 \\u05de\\u05e7\\u05e6\\u05d4 \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201chis praise from the end of the earth,\\u201d that is, from all parts of the earth.\\u2014The conclusion of this remark <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05de\\u05e2\\u05dd \\u05d6\\u05d4 \\u05d4\\u05e4\\u05dc\\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e0\\u05d5 \\u05e9\\u05d1\\u05d7 \\u05dc\\u05e9\\u05dd</span> \\u201cwill praise God.\\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class=\\"footnote\\">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event."], ["<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cLet the wilderness and the cities thereof lift up their voice.\\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class=\\"footnote\\">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e0\\u05d5</span> <i>Shall shout.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e0\\u05d4</span> \\u201cthe cry\\u201d (1 Kings xxii. 36). <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d5\\u05d4\\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d7\\u05d4</span> \\u201ccrying\\u201d (xxiv. 11).<sup>20</sup><i class=\\"footnote\\">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>"], ["<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\\u2014"], ["<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05e2</span> <i>He shall cry.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05d4</span> \\u201cshout\\u201d (Jos. vi. 5). <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d9\\u05d7</span> <i>He shall roar.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d7</span> \\u201ccrying\\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> is Participle Kal, <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d9\\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cHe shall prevail.\\u201d</i> by the victory over Babylon."], ["<i>I have long time,</i> etc. The first person refers to God. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05ea\\u05d9</span> <i>I have holden my peace.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05d5</span> \\u201chold ye your peace\\u201d (2 Kings ii. 3). <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d0\\u05e4\\u05e7</span> <i>I refrained myself.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7</span> \\u201crefrain himself\\u201d (Gen. xlv. 1). <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e2\\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \\u201cviper,\\u201d and <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05dc\\u05d3\\u05d4 \\u05d0\\u05e4\\u05e2\\u05d4 \\u05d5\\u05d2\\u05d5\\u05d9</span> is explained by them as follows : \\u201clike one that beareth a viper, so shall I be desolate and sighing at once.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cI will destroy.\\u201d</i> It is Niphal of a verb <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d0\\u05e3</span> <span dir=\\"rtl\\">.</span>(<span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd</span>) <span dir=\\"rtl\\">\\u05e2\\u05f3\\u05f3\\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cI will devour.\\u201d\\u2014According to I. E. the verb <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05e3</span> \\u201csighing\\u201d (Eccles. i. 5). <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05dd</span> Refers to the feeling of the heart, <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d0\\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class=\\"footnote\\">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d4\\u05d9\\u05d5 \\u05d7\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span> \\u201cthey will be believing.\\u201d</i>"], ["<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class=\\"footnote\\">The form <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05d1\\u05d5</span> is to be emended into the future <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e9\\u05d1\\u05d5</span> ; as may be inferred from the succeeding future <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05d0 \\u05d9\\u05e8\\u05d0\\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein."], ["<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class=\\"footnote\\">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d7,</span> which is either a corruption of <span dir=\\"rtl\\">\\u05d9\\u05e9</span> \\u201csome,\\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon."], ["<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class=\\"footnote\\">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05dc\\u05d9</span> \\u201cimages\\u201d must be supplied from the preceding phrase, because of the pronoun <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05ea\\u05bc\\u05b6\\u05dd</span> \\u201cye\\u201d which follows."], ["<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \\u201cdeaf and blind.\\u201d"], ["<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class=\\"footnote\\">As to the prophet\\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \\u201cYou are blind who say that none is so blind as the prophet.\\u201d <span dir=\\"rtl\\">\\u05db\\u05de\\u05dc\\u05d0\\u05db\\u05d9</span> <i>As my messenger.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d2\\u05d9 \\u05de\\u05dc\\u05d0\\u05da \\u05d9\\u05d9</span> \\u201cHaggai, the messenger of the Lord\\u201d (Hag. i. 13).<sup>30a</sup><i class=\\"footnote\\">This quotation is to show that the prophet is sometimes called <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05da</span> \\u201cthe angel of the Lord.\\u201d</i> <span dir=\\"rtl\\">\\u05db\\u05de\\u05e9\\u05dc\\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cProphet.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05dc\\u05dd</span> \\u201cis recompensed\\u201d (Prov. xi. 31) ; <span dir=\\"rtl\\">\\u05e9\\u05b7\\u05c1\\u05dc\\u05bc\\u05b5\\u05dd</span> \\u201cto pay\\u201d (Exod. xxii. 5); <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05dc\\u05dd</span> lit., \\u201che who is recompensed,\\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God."], ["<span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d5\\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span dir=\\"rtl\\">\\u05e8\\u05b0\\u05d0\\u05c1\\u05ea</span>) and the absolute (<span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d0\\u05c1\\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear."], ["<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d0\\u05d6</span> which is a corruption of <span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor\\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> \\u201claw,\\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc."], ["\\u05e9\\u05e1\\u05d5\\u05d9 <i>Spoiled.</i> This is a verb <span dir=\\"rtl\\"><span dir=\\"rtl\\">.</span>(\\u05e9\\u05e1\\u05d4) \\u05dc\\u05f3\\u05f3\\u05d4</span> Comp. \\u05e9\\u05d5\\u05e1\\u05d9\\u05dd \\u201cspoiling\\u201d (1 Sam. xxiii. 1). <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05d7</span>, though of a different root <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e8\\u05d9\\u05dd .(\\u05e4\\u05d5\\u05d7)</span> <i>In holes.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> \\u201chole\\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05c1\\u05b7\\u05d1</span> The Pathah is substituted for Zer\\u00e9 because the word is the end of the verse ; <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1</span> is transitive, and means \\u201crestore,\\u201d namely the spoil."], ["<i>Who among you will tell</i><sup>32</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d6\\u05d9\\u05df</span> \\u201cwill give ear;\\u201d but I. E. reads instead <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05d3</span> \\u201cwill tell.\\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05d5\\u05e8</span> <i>For the time to come.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d7\\u05e8\\u05d5</span> \\u201cyou keep me waiting\\u201d<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cHinder me not.\\u201d</i> (Gen. xxiv. 56); <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05dd</span> \\u201cin former time\\u201d is derived from <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d4</span> \\u201cit has turned away ;\\u201d \\u201cit is gone.\\u201d"], ["<i>Who gave Jacob,</i> etc. Then the people will confess and say: \\u201cwho has given us for a spoil?\\u201d Certainly the Lord, it is He (<span dir=\\"rtl\\">\\u05d6\\u05d4\\u2550\\u05d6\\u05d5</span> \\u201cthis\\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk."], ["<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class=\\"footnote\\">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cupon him,\\u201d after the plural <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05d5 ,\\u05dc\\u05d0 \\u05d0\\u05d1\\u05d5</span> \\u201cthey would not,\\u201d \\u201cthey were not obedient,\\u201d and <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cshe runs\\u201d after <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea</span> \\u201cbranches.\\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4 \\u05d7\\u05de\\u05ea \\u05d0\\u05e4\\u05d5\\u2550\\u05d7\\u05de\\u05d4 \\u05d0\\u05e4\\u05d5</span> \\u201cThe fury, the fury of His anger,\\u201d Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05d0\\u05d4\\u05dc \\u05e9\\u05e8\\u05d4 \\u2550\\u2550 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05e9\\u05e8\\u05d4</span> \\u201cinto the tent, the tent of Sarah\\u201d (Gen. xxiv. 67). <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05dc\\u05d4\\u05d8\\u05d4\\u05d5</span> <i>And it burned him.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d8</span> \\u201cflame\\u201d (Gen. iii. 24).\\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding."]], [["<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \\u201cI have called by name Bezaleel\\u201d (Ex. xxxi. 2); and the distinction is further described in the words \\u201cthou art mine.\\u201d"], ["<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cthe princes,\\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d9\\u05dd</span> is a corruption of \\u05d4\\u05e2\\u05de\\u05d9\\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \\u201cA fire is gone out of Heshbon\\u201d (Num. xxi. 28). By \\u201cthe waters\\u201d and \\u201cthe fire\\u201d the armies of Persia and Media are meant, that were to conquer Babylon."], ["<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class=\\"footnote\\">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>"], ["<i>Therefore will I give men</i>, whom I have created, as I have created thee."], ["<i>From the east.</i> From Babylon.<sup>2a</sup><i class=\\"footnote\\">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class=\\"footnote\\">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class=\\"footnote\\">The words referred to are: \\u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>"], ["<i>Give up</i> my children. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05ea\\u05d9\\u05de\\u05df</span> <i>And to the south,</i> <span dir=\\"rtl\\">\\u05ea\\u05d9\\u05de\\u05df</span> is derived from <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05df</span> \\u201cthe right.\\u201d\\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females."], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d0 \\u2550 \\u05e0\\u05e7\\u05e8\\u05d0</span> \\u201cthat calleth,\\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class=\\"footnote\\">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cI have created him.\\u201d</i> namely, that nation. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea\\u05d9\\u05d5</span> I have established it.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cI have made him.\\u201d</i>\\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class=\\"footnote\\">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class=\\"footnote\\">According to I. E. this verse is in apposition to <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9</span> \\u201cmy sons\\u201d and <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea\\u05d9</span> \\u201cmy daughters\\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cBring forth.\\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class=\\"footnote\\">The expression \\u201cblind people\\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e9\\u05d4</span> is not coincident with the term \\u201cchapter,\\u201d but is used by I. E. rather in the sense of \\u201csection,\\u201d and is therefore translated by the plural \\u201cchapters.\\u201d</i>"], ["<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class=\\"footnote\\">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e6\\u05d3\\u05e7\\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class=\\"footnote\\">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class=\\"footnote\\">A. V., \\u201cOr.\\u201d\\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05de\\u05e2\\u05d5 \\u05d5\\u05d9\\u05d0\\u05de\\u05e8\\u05d5 \\u05d0\\u05de\\u05ea</span> are the explanation of <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05d4\\u05dd</span> \\u201ctheir witnesses.\\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so."], ["<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class=\\"footnote\\">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \\u201cbefore me\\u201d means \\u201cbefore the revelation on Sinai,\\u201d and \\u201cafter me,\\u201d \\u201cafter the revelation.<sup>15</sup><i class=\\"footnote\\">This explanation is intended to oppose the inference, which might be made from the words \\u201cbefore me,\\u201d \\u201cafter me,\\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \\u201cNo God was before me, and none will be after me,\\u201d because God is the first and last. The expression \\u201cformed\\u201d (\\u05e0\\u05d5\\u05e6\\u05e8) is applied here to the word \\u201cGod,\\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \\u201cformed\\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class=\\"footnote\\">That there is no God besides Him, not even one formed by Him.</i>"], ["<i>I, I.</i> The word is repeated, as if to say, \\u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\\u201d"], ["<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \\u201cI am the Lord, I change not\\u201d (Mal. iii. 6)."], ["<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span dir=\\"rtl\\">\\u05d2\\u05dd</span> \\u201cyea\\u201d is added. <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05d9\\u05d5\\u05ea \\u05d9\\u05d5\\u05dd:\\u2550\\u05de\\u05d9\\u05d5\\u05dd</span> \\u201cWhen day was not yet.\\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing."], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05ea\\u05d9</span> <i>I was sent.</i><sup>16</sup><i class=\\"footnote\\">A. V., \\u201cI have sent.\\u201d</i> Some think that the first person \\u201cI\\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \\u201cThus saith the Lord,\\u201d and the next verse, \\u201cI am the Lord,\\u201d The meaning of the phrase is: \\u201cI have come so hastily, as if I were sent.\\u201d<sup>17</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05bb\\u05dc\\u05bc\\u05b7\\u05d7\\u05b0\\u05ea\\u05bc\\u05c5\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c5\\u05dc\\u05bc\\u05b7\\u05d7\\u05b0\\u05ea\\u05bc\\u05c5\\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class=\\"footnote\\">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span dir=\\"rtl\\">\\u05d4\\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cthe divine glory.\\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class=\\"footnote\\">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05e8\\u05d3\\u05ea\\u05d9 \\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cAll their nobles.\\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \\u201cHe hath destroyed and broken her bars\\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e9\\u05d3\\u05d9\\u05dd \\u05d1\\u05d0\\u05e0\\u05d9\\u05d5\\u05ea \\u05e8\\u05e0\\u05ea\\u05dd</span> And I shall bring down the Chald\\u00e6ans from their ships of joy, in which they are.<sup>20</sup><i class=\\"footnote\\">We have to supply the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> before <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e0\\u05d9\\u05d5\\u05ea</span> ; lit.: And the Chald\\u00e6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>"], ["<i>Your holy one.</i> For I shall be your King, to save you."], ["<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet."], ["<i>Which bringeth forth the chariot and horse,</i> <span dir=\\"rtl\\">\\u05ea\\u05d9\\u05dc \\u05d5\\u05e2\\u05d6\\u05d5\\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05d6</span> is an adjective, meaning \\u201cpowerful,\\u201d and co-ordinate to <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05d5\\u05dc</span> \\u201cgreat,\\u201d which is implied in <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\\u00e6ans is meant, that went out to fight against the Persians. <span dir=\\"rtl\\">\\u05d3\\u05e2\\u05db\\u05d5</span> It is Pual,<sup>21a</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e8\\u05bc\\u05b9\\u05e2\\u05b2\\u05db\\u05d5\\u05bc</span> instead of the Kal <span dir=\\"rtl\\">\\u05e8\\u05bc\\u05c7\\u05e2\\u05b2\\u05db\\u05d5\\u05bc</span> comp. Ps. cxviii. 12.</i> and means \\u201cthey are extinct;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05da</span> \\u201cshall be put out\\u201d (Prov. xx. 20)."], ["<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds."], ["<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class=\\"footnote\\">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \\u201ca new thing ;\\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion."], ["<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do <underline>this</underline> unto the beasts for the sake of my people."], ["<span dir=\\"rtl\\">\\u05d6\\u05d4 \\u2550 \\u05d6\\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine."], ["<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05d2\\u05e2\\u05ea \\u05d1\\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cBut thou hast been weary of me.\\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> <i>O Israel.</i> It is in the Vocative case."], ["<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\\u05d6\\u05d1\\u05d7\\u05d9\\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05d6\\u05d1\\u05d7</span> is used in connection with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9\\u05dd</span> to signify \\u201cpeace-offerings\\u201d (Lev. iii. 1), and as a complement of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05d5\\u05ea\\u05d9\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\u201cneither hast thou honoured me;\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5\\u05d9\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast satisfied me,\\u201d or \\u201cthou hast filled me.\\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me."], ["<span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d4 \\u05d1\\u05e9\\u05dd\\u2550\\u05e7\\u05e0\\u05d4</span> Sweet cane (Ex. xxx. 23). <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05dc\\u05d1 \\u05d6\\u05d1\\u05d7\\u05d9\\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05d6\\u05d1\\u05d7</span> is used in connection with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9\\u05dd</span> to signify \\u201cpeace-offerings\\u201d (Lev. iii. 1), and as a complement of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05d5\\u05ea\\u05d9\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\u201cneither hast thou honoured me;\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5\\u05d9\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast satisfied me,\\u201d or \\u201cthou hast filled me.\\u201d</i> Supply the preposition \\u05d1 \\u201cwith\\u201d before <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d1</span> \\u201cfat;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea\\u2550\\u05e9\\u05e9\\u05ea</span> \\u201cin six\\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \\u201cThou hast wearied me,\\u201d etc."], ["<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions."], ["<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8\\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified."], ["<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class=\\"footnote\\">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d9\\u05e6\\u05d9\\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cAnd thy teachers.\\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05da</span> by \\u201cthy teachers.\\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05e6\\u05d9\\u05da</span> by \\u201cthy pupils.\\u201d As to <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05e5</span> interpreter, comp. Gen. xlii. 23."], ["<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5."]], [["<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee."], ["<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class=\\"footnote\\">I. E. takes the expression \\u201cwomb\\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d5\\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cright;\\u201d there is no other instance of this form."], ["<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e6\\u05bc\\u05c1\\u05e7</span> <i>I will pour out.</i> The Dagesh in \\u05e6 compensates for the \\u05d9 which is omitted;<sup>2</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e7</span> is \\u05d9\\u05e6\\u05e7.</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e8\\u05da</span> \\u201cI shall form thee\\u201d (Jer. i. 5)."], ["<i>And they shall spring up.</i> The pronoun \\u201cthey\\u201d refers to \\u201cMy spirit,\\u201d and \\u201cMy blessing,\\u201d of the preceding verse; according to others<sup>3</sup><i class=\\"footnote\\">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \\u201cthine offspring.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05df \\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Like grass.</i> Lit., \\u201cbetween the grass,\\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class=\\"footnote\\">This remark on <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05df \\u05d7\\u05e6\\u05d9\\u05e8</span> is seemingly a continuation of the second explanation of \\u201cAnd they shall spring up,\\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>"], ["<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3\\u05d5\\u2550\\u05d9\\u05d3\\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e0\\u05d4</span> He will surname himself.\\u2014Many refer this verse to proselytes; comp. \\u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\\u201d (Zec. viii. 23)."], ["<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class=\\"footnote\\">I. E. explains <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> by <span dir=\\"rtl\\">\\u05de\\u05dc\\u05da \\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> \\u201cthe first king,\\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>"], ["<i>And who is like me,</i> that is, Who pretends to be like me. \\u05d9\\u05e7\\u05e8\\u05d0 Shall lift up his voice.<sup>7</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d0\\u05de\\u05e8 \\u05e7\\u05d5\\u05dc\\u05d5</span> which appear to be a corruption of a phrase like <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05de\\u05ea \\u05e7\\u05d5\\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05e2\\u05d5\\u05dc\\u05dd</span> <i>The ancient people.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> means here \\u201cof old.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d9\\u05d5\\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class=\\"footnote\\">The third radical \\u05d4 of the verb <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> being replaced by \\u05d9, I. E. seems to have overlooked the Dagesh in \\u05d9, else he would have made some remark on it.</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5</span> <i>For themselves,</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cUnto them.\\u201d</i> that is, in order to show that they know it."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d4\\u05d5</span> <i>Be ye not afraid,</i> <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d4\\u05d5</span> is hap. leg; those that identify it with <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d0\\u05d5</span> are wrong, on account of the absence of the radical \\u05d9 <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">This is no good reason at all; since \\u05d9 of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0</span> \\u201cto fear\\u201d can in writing be well omitted in the future Kal; it is read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05be\\u05e8\\u05b0\\u05d0\\u05d5\\u05bc</span> to distinguish it from. <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05be\\u05e8\\u05b0\\u05d0\\u05d5\\u05bc</span> \\u201cyou will see.\\u201d\\u2014According to I. E. \\u05d0 and \\u03a0 belong to those letters which interchange.</i></span>\\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d9\\u05e8\\u05e2\\u05ea\\u05d9</span> <i>whom I know not</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cI know not any.\\u201d</i> to be vain and powerless. According to some, \\u201cwhom I chastised not;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05d3\\u05e2</span> \\u201cand he chastised\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cHe taught.\\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class=\\"footnote\\">In that case <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201crock,\\u201d \\u201cprotection,\\u201d would signify the same as <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05e8</span> \\u201cprince,\\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>"], ["<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05de\\u05d5\\u05e8\\u05d9\\u05d4\\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> is not used here by I. E. in its general meaning \\u201cidols;\\u201d but in the special meaning assigned to it by I. E., \\u201cstone images\\u201d (xl. 19). The reason that I. E. refers <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05d3\\u05d9\\u05d4\\u05dd</span> to \\u201cstone images\\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05d3\\u05d9\\u05d4\\u05dd</span> must be restricted to \\u201cstone images,\\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cTheir own.\\u201d</i> <i>witnesses,</i> to testify that the images \\u201csee not, nor know.\\u201d <i>That they may be ashamed.</i> Connect this phrase with \\u201cthey are their witnesses.\\u201d<sup>16</sup><i class=\\"footnote\\">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>"], ["<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>He hath molten.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cmolten\\u201d (Jer. vii. 5)."], ["<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed."], ["<span dir=\\"rtl\\">\\u05d7\\u05b8\\u05e8\\u05b7\\u05e9\\u05c1</span> <i>Smith.</i> In the construct state the \\u05e8 has Pathah, in the absolute it has Kamez, without exception. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWith the tongs.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d1\\u05d5\\u05ea</span> <i>Borer.</i><sup>18</sup><i class=\\"footnote\\">A. V., \\u201cWith hammers.\\u201d</i> An instrument used for making a hole. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d4\\u05d5</span> <i>He fashioneth it.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cform,\\u201d or, what is still better, <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d9\\u05e8\\u05d4</span> \\u201cformation.\\u201d<sup>19</sup><i class=\\"footnote\\">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> or with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d9\\u05e8\\u05d4</span>, since the latter could in this instance only signify \\u201cformation,\\u201d not \\u201ccreation.\\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span>, and not from \\u05e6\\u05d5\\u05e8.</i> <i>He is hungry.</i> The smith is hungry."], ["<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class=\\"footnote\\">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d0\\u05e8\\u05d4\\u05d5</span> \\u201cHe forms it\\u201d or \\u201che draws the outlines;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8 \\u05d4\\u05d2\\u05d1\\u05d5\\u05dc</span> \\u201cand the border was drawn\\u201d (Jos. xv. 9). <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cA line.\\u201d</i> The word is hap. leg. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d4\\u05d5</span> He finisheth it.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cHe fitteth it.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05e2\\u05d5\\u05ea</span> <i>Rulers.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cWith planes.\\u201d</i> This is the opinion of R. Jonah. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05d2\\u05d4</span> <i>Compass.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2</span> \\u201ccircle\\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class=\\"footnote\\">Of <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d1\\u05e0\\u05d9\\u05ea \\u05d0\\u05e8\\u05dd</span> \\u201cafter the figure of a man,\\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d1\\u05ea \\u05d1\\u05d9\\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house."], ["<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d6\\u05d4</span> <i>cypress.</i> It is the name of a tree. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e5 \\u05dc\\u05d5</span> And he planted it.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cHe strengtheneth for himself.\\u201d\\u2014I. E. does not inform us how the verb <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05d8\\u05e5</span> comes to have the meaning \\u201cand he planted.\\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05df</span> It is either the name of a tree, or it means \\u201croot.\\u201d<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cAn ash.\\u201d\\u2014The connection between the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05df</span> and the meaning \\u201croot,\\u201d is not explained by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05e9\\u05dd</span> <i>And the stem.</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cRain.\\u201d</i> Lit., \\u201cthe substance\\u201d comp. <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05de\\u05d0</span> in Chaldee, and in Arabic <ara/> \\u201cbody.\\u201d According to others: \\u201crain ;\\u201d the meaning of <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05e9\\u05dd \\u05d9\\u05d2\\u05d3\\u05dc</span> is then, \\u201cand the rain will cause it to grow.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05e7</span> <i>He kindleth it.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e7\\u05d4</span> \\u201cwas kindled\\u201d (Ps. Ixxviii. 21); the meaning of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e7</span> is similar to that of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> \\u201cto burn.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05e1\\u05d2\\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class=\\"footnote\\">The Targum usually renders <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05ea\\u05d7\\u05d5\\u05d4</span> by <span dir=\\"rtl\\">\\u05e1\\u05d2\\u05d3</span>; in Arabic <ara/> \\u201cto bow down\\u201d: comp. <ara/> in the Arabian translation of Isaiah by R. Saadiah, ii. 8. <ara/> \\u201cMosque.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d9\\u05ea\\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \\u201cI enjoyed,\\u201d<sup>28</sup><i class=\\"footnote\\"><ara/></i> but he has no parallel instance to support his rendering."], ["<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \\u201ca god\\u201d which precedes."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05d5 \\u05d5\\u05dc\\u05d0 \\u05d9\\u05d1\\u05d9\\u05e0\\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\\u05e8\\u05e2\\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\\u05d1\\u05d9\\u05e0\\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class=\\"footnote\\">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span dir=\\"rtl\\">,\\u05d7\\u05db\\u05de\\u05d4 ,\\u05ea\\u05d1\\u05d5\\u05e0\\u05d4, \\u05d3\\u05e2\\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span dir=\\"rtl\\">\\u05d8\\u05d7</span> <i>He hath shut.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05d7</span> \\u201cand he shall plaister\\u201d (Lev, xiv. 42); it is a transitive verb; \\u201cthe Lord\\u201d is understood as the subject to it. <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e0\\u05d9\\u05d4\\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class=\\"footnote\\">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>"], ["<i>His heart.</i> His intellect, which is the principal part of man. \\u05d1 \\u2550 <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span> <i>In.</i> Comp.\\u05db \\u2550 <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> \\u201cas\\u201d (Ps. lviii. 10). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e8\\u05d5</span> <i>And the residue thereof.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span> It is hap. leg.<sup>31</sup><i class=\\"footnote\\">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \\u201can image,\\u201d or \\u201ca statue.\\u201d R. Moses Hakkohen compares it with <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span> \\u201cplant\\u201d (Job xl. 20).<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cFood.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05dc\\u2550\\u05d1\\u05d5\\u05dc</span> \\u201cproduce.\\u201d</i>"], ["<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \\u201cEphraim feedeth on wind\\u201d (Hos. xii. 2).<sup>33</sup><i class=\\"footnote\\">That is, he goes after vain things.</i> <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05ea\\u05dc</span> <i>Foolish.</i><sup>34</sup><i class=\\"footnote\\">A. V., \\u201cDeceived.\\u201d</i><sup>34</sup><i class=\\"footnote\\">A. V., \\u201cDeceived.\\u201d</i> It i<sup>35</sup><i class=\\"footnote\\">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05ea\\u05dc</span> is like that of <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05ea</span> \\u201cout of joint\\u201d (Prov.xxv. 19). <span dir=\\"rtl\\">\\u05dc\\u05d1 \\u05d4\\u05d5\\u05ea\\u05dc \\u05d4\\u05d8\\u05d4\\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d4</span> is always used in an unfavorable sense: \\u201cto turn from the right way.\\u201d As to the phrase <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05e8\\u05d1\\u05d9\\u05dd \\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class=\\"footnote\\">The remark referred to is the following: \\u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05e8\\u05d1\\u05d9\\u05dd \\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> (Exod. xxiii. 2), as some believe, since <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> is <i>always</i> used in a bad sense (<span dir=\\"rtl\\">\\u05dc\\u05d2\\u05e0\\u05d0\\u05d9</span>). These words are only brought in connection with that rule <span dir=\\"rtl\\">\\u05dc\\u05d6\\u05db\\u05e8</span>, as a mnemonicon.\\u201d</i>"], ["<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class=\\"footnote\\">I. E. seems to connect, in accordance with the accents, <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05dc \\u05dc\\u05d9</span> with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05ea\\u05d9\\u05da</span> ; \\u201cI have formed thee that thou be a servant unto me.\\u201d The addition of <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\\u2014A<i>.</i> V., \\u201cI have formed thee, thou art my servant.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e9\\u05e0\\u05d9</span> is Niphal, and I think<sup>38</sup><i class=\\"footnote\\">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \\u201cthou shalt not forget me.\\u201d Comp. Rashi ad locum.</i> that the meaning of <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e0\\u05e9\\u05e0\\u05d9</span> is: \\u201cThou shalt not be forgotten of me. The meaning of the verse is: \\u201cRemember me, and I will remember thee.\\u201d"], ["<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more."], ["<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world."], ["<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05ea\\u05d9</span> <i>By myself.</i> Lit., \\u201cfrom myself,\\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class=\\"footnote\\">The literal meaning of the words, \\u201cThat spreadeth abroad the earth from, myself\\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \\u201cfrom\\u201d or \\u201cwith my strength.\\u201d</i> It is written in two words, <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d0\\u05ea\\u05d9</span>. \\u201cwho is with me,\\u201d which is the same as \\u201cI alone.\\u201d Consider well the words of the text: \\u201cwho <i>stretcheth</i><sup>40</sup><i class=\\"footnote\\">The use of the present tense.</i><sup>40</sup><i class=\\"footnote\\">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\\u201d they teach us that it is God who is continually keeping heaven and earth in existence."], ["<span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> <i>Liars.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05da</span> \\u201cthy lies\\u201d (Job xi. 3). More probably <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> is connected with <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d3</span> \\u201calone,\\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class=\\"footnote\\">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05e0\\u05d5\\u05ea \\u05e6\\u05d5\\u05e8\\u05d5\\u05ea \\u05d5\\u05de\\u05e8\\u05d0\\u05d5\\u05ea \\u05d1\\u05d3\\u05d1\\u05e8 \\u05d4\\u05e9\\u05dd \\u05d5\\u05d1\\u05d4\\u05d9\\u05d5\\u05ea \\u05d4\\u05e0\\u05e4\\u05e9 \\u05de\\u05db\\u05d5\\u05d5\\u05e0\\u05ea \\u05dc\\u05db\\u05d1\\u05d5\\u05d3 \\u05d0\\u05d5 \\u05ea\\u05ea\\u05d7\\u05d3\\u05e9 \\u05dc\\u05d4</span> \\u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05d5\\u05e1\\u05de\\u05d9\\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class=\\"footnote\\">A. V., \\u201cDiviners.\\u201d</i> Lit., \\u201cmen that decide by reason, and say that and that will happen; while <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class=\\"footnote\\">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class=\\"footnote\\">From the context it may be inferred that by \\u201cwise men\\u201d the prophet meant diviners; but since two kinds of diviners <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05dd</span> and <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05de\\u05d9\\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>"], ["His servant. The prophet himself.<sup>44</sup><i class=\\"footnote\\">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05e8\\u05d5</span> and <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05db\\u05d9\\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \\u201chis messengers,\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1</span> \\u201cto dwell.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d3</span> \\u201cthou shalt be brought down\\u201d (xiv. 15) from <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3</span> \\u201cto go down.\\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class=\\"footnote\\">The use of the singular \\u201cher\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05b8</span>) after the plural \\u201cthe cities of Judah\\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class=\\"footnote\\">Although the pronoun \\u201cher\\u201d is nearer to the \\u201ccities of Judah,\\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e6\\u05d5\\u05dc\\u05d4\\u2550\\u05e6\\u05d5\\u05dc\\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \\u201cBabylon,\\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class=\\"footnote\\">Which is full of water.</i>"], ["<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \\u201cthy foundation shall be laid\\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class=\\"footnote\\">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05d5\\u05bc\\u05c7\\u05dd\\u05b5\\u05e8</span>), was to be promoted by Cyrus.</i>"]], [["<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \\u201cThe Lord hath anointed me\\u201d (lxi. 1), and \\u201cAnoint Hazael to be king (1 K. xix. 15). <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05e8</span> <i>To subdue.</i> It is infinitive of <span dir=\\"rtl\\">\\u05e8\\u05d3\\u05d3</span> ; comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d3\\u05d3</span> \\u201cwho subdueth\\u201d (Ps. cxliv. 2); as to its form comp. <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05e2\\u05b7\\u05d3</span> \\u201cto prey\\u201d (Zeph. iii. 8)."], ["<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class=\\"footnote\\">This remark of I. E. is intended to smooth the anthropological expression \\u201cI (God) will go before thee.\\u201d Two explanations are given; the first substitutes for \\u201cI\\u201d the expression \\u201cmy support;\\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> <i>The crooked places.</i> It is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cstraight.\\u201d Some derive it from <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8</span> \\u201cglory;\\u201d<sup>2</sup><i class=\\"footnote\\">According to this derivation the mountains are called <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cthe glorious, majestic part of the earth,\\u201d because of their rising above the rest of the surface of the earth.\\u2014<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e8</span> of the Hebrew text is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8</span>.</i> it means \\u201cmountains,\\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class=\\"footnote\\">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> is an attribute.</i> <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05ea\\u05d5\\u05ea</span> <i>The doors</i><sup>4</sup><i class=\\"footnote\\">A, V., \\u201cThe gates.\\u201d</i> that are in the gates of the city."], ["<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord."], ["<i>For Jacob my servant\\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \\u201cI have called thee by thy name, thou art mine\\u201d (xliii. 1)."], ["<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me."], ["<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me."], ["<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05d7\\u05e9\\u05da</span> <i>And causeth</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd create.\\u201d</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd create.\\u201d</i> <i>darkness.</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> has here the same meaning as <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8</span> \\u201cto decree;\\u201d for darkne<sup>6</sup><i class=\\"footnote\\">Darkness is no substance in itself; the verb \\u201cto create,\\u201d which signifies \\u201cto bring a substance into existence\\u201d (<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d0\\u05d9\\u05d6</span>), cannot therefore be applied to it, and the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>, which is used here by the prophet with regard to darkness, means \\u201cto decree,\\u201d \\u201cto order.\\u201d But \\u201cGod commands that there shall be darkness,\\u201d is the same as, \\u201cGod commands the light to withdraw.\\u201d I. E., however, lays rather too much stress on his exposition of the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class=\\"footnote\\">The evil seems sometimes to be something real, to which the verb \\u201cto create\\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \\u201cto decree\\u201d or \\u201cto command\\u201d to be more applicable to them than the verb \\u201cto create.\\u201d</i>light. The same is to be said concerning <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05e8\\u05e2</span> <i>And causeth</i> <i>evil.</i> By \\u201cevil\\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon."], ["<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class=\\"footnote\\">\\u201cHeavens\\u201d and \\u201cskies\\u201d are in this verse, according to I. E., metaphors for \\u201cangels,\\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05dd</span> and similar expressions for \\u201cangels\\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05d9\\u05d9 \\u05d1\\u05e8\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cHave created it.\\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class=\\"footnote\\">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Hi!</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWoe unto him.\\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05d0\\u05ea \\u05d9\\u05d5\\u05e6\\u05e8</span> <i>That striveth with his maker.</i> <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \\u201cpotter.\\u201d<sup>11</sup><i class=\\"footnote\\">The lit. rendering of the phrase <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05d0\\u05ea \\u05d9\\u05e6\\u05e8\\u05d5</span> is: \\u201cthat striveth with its pother;\\u201d but the word \\u201chim that striveth with his maker\\u201d express the same idea, if the pronouns \\u201chim\\u201d and \\u201chis\\u201d be referred to the noun \\u201cpotsherd,\\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05da \\u05d0\\u05d9\\u05df \\u05d9\\u05d3\\u05d9\\u05dd \\u05dc\\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \\u201cWhat thou doest is not done by thy hands.\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cHe hath no hands.\\u201d According to the explanation of I. E. it is very strange that the most important word \\u201cthine\\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \\u201cThy work is made without hands; thou hast no power to do it as thou likest.\\u201d"], ["<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cWhat begettest thou.\\u201d \\u201cWhat hast thou brought forth.\\u201d</i><sup>13</sup><i class=\\"footnote\\">A. V., \\u201cWhat begettest thou.\\u201d \\u201cWhat hast thou brought forth.\\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d9\\u05dc\\u05d9\\u05df</span> <i>Thou will bring forth.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d7\\u05dc\\u05d4 \\u05e0\\u05dd \\u05d9\\u05dc\\u05d3\\u05d4 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cZion travailed, she brought forth\\u201d (lxvi. 8)."], ["<i>And his maker.</i> I am he who made Israel. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05d0\\u05c7\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span> <i>Ask me.</i> It is imperative like <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05de\\u05c7\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span> \\u201chear me\\u201d (Gen. xxiii. 8), the kamez being substituted for zer\\u00e9 because of the guttural letter (\\u05ea\\u05e6\\u05d5\\u05e0\\u05d9 <sup>14</sup><i class=\\"footnote\\">The regular form would be <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05d0\\u05b2\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9 \\u05e9\\u05c1\\u05c5\\u05de\\u05c5\\u05e2\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAsk me.\\u201d Comp. Rashi ad locum.</i> It is a question.\\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words."], ["<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \\u201cI commanded\\u201d is poetically said<sup>16</sup><i class=\\"footnote\\">I. E. explains \\u201cI commanded\\u201d by \\u201cI spoke,\\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \\u201cto command\\u201d cannot properly be applied to things which do not yet exist.</i> for \\u201cI spoke\\u201d as in the verse \\u201cHe commanded and they were created\\u201d (Ps. cxlviii. 5)."], ["<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \\u201cHe shall build,\\u201d etc."], ["<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class=\\"footnote\\">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \\u201cshow thyself a man\\u201d\\u2550\\u201cshow thyself a brave man\\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class=\\"footnote\\">Comp. I. E. xix. 19, note 26.</i>"], ["<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05e0\\u05e1\\u05ea\\u05e8 \\u2550 \\u05d0\\u05dc \\u05de\\u05e1\\u05ea\\u05ea\\u05e8</span> \\u201cinvisible God,\\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span dir=\\"rtl\\">\\u05de\\u05e1\\u05ea\\u05ea\\u05e8</span> being Hithpael, and signifying \\u201cwho hid himself.\\u201d"], ["<i>They shall go with confusion,</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cTo confusion.\\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>Messengers.</i><sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIdols.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e9\\u05d9</span> means \\u201cthe makers of idols,\\u201d <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cof messengers,\\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8</span> \\u201can ambassador\\u201d (Jer. xlix. 14). <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05db\\u05d5</span> <i>They shall go.</i> They shall return to their land."], ["<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWithout end.\\u201d The literal translation of <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> according to I. E. is \\u201ctill,\\u201d and the phrase \\u201cthey cannot be numbered for multitude,\\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>"], ["<i>He hath established it,</i> as the habitation for men and beasts. <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05d5</span> In vain."], ["<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \\u201cSeek ye me in vain.\\u201d<sup>22</sup><i class=\\"footnote\\">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class=\\"footnote\\">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9\\u05d3 \\u05de\\u05d9\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cI declare things that are right.\\u201d<sup>23</sup><i class=\\"footnote\\">According to I. E., the words \\u201cThings that are right,\\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d1\\u05e6\\u05d5 \\u05d5\\u05d1\\u05d0\\u05d5 \\u05d4\\u05ea\\u05e0\\u05d2\\u05e9\\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc."], ["<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e6\\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e5</span>."], ["<i>And be ye saved.</i> This is the same as \\u201cand you will be saved; it is in your own power.\\u201d<sup>24</sup><i class=\\"footnote\\">The imperative \\u201cAnd be ye saved\\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>"], ["<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e6\\u05d3\\u05e7\\u05d4 \\u2550 \\u05e6\\u05d3\\u05e7\\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class=\\"footnote\\">This remark is added to explain the discrepancy between the genders of the verb <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> and the noun \\u05e6\\u05d3\\u05e7\\u05d4.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span> \\u201cshe hath been righteous\\u201d (Gen. xxxviii. 27).<sup>25</sup><i class=\\"footnote\\">This quotation is adduced to prove that the word <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span> admits also of the meaning \\u201ctruth.\\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \\u201cunto me every knee shall bow\\u201d and \\u201cevery tongue shall swear\\u201d to belong to me. <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cunto me\\u201d must be repeated before <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05e2</span> \\u201cshall swear ;\\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class=\\"footnote\\">As to the meaning of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05e2</span> \\u201cto swear to be faithful to.\\u201d</i> \\u201cAnd shall swear by His name\\u201d (Deut. vi. 13)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \\u201crighteousness and strength.\\u201d<sup>27</sup><i class=\\"footnote\\">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \\u201cSurely in the Lord, alone is righteousness and strength,\\u201d the words <span dir=\\"rtl\\">\\u05dc\\u05d9 \\u05d0\\u05de\\u05e8</span> are a relative sentence signifying \\u201cwho spoke unto me.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6."], ["<i>In the Lord.</i> In faithfully believing in the Lord."]], [["<i>Bel.</i> The idol of the Babylonians; the same is the case with \\u201cNebo.\\u201d The latter is explained by some to signify \\u201cthe sun.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05e1</span> It is connected with <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05e1\\u05d9\\u05dd</span> \\u201ctaches\\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05ea\\u05d9\\u05db\\u05dd \\u05e2\\u05de\\u05d5\\u05e1\\u05d5\\u05ea \\u05de\\u05e9\\u05d0 \\u05dc\\u05e2\\u05d9\\u05e4\\u05d4</span> \\u201cthe beasts which carry you<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cYour carriages.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05ea\\u05d9\\u05db\\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05d4</span> is an adjective, and refers to the beast that carries the burden."], ["<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05dd</span> <i>Their souls,</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThemselves.\\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class=\\"footnote\\">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity."], ["<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born."], ["<i>And even to old age,</i> etc. This is a figurative expression; it means \\u201csince the day they had become the people of the Lord for ever.\\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \\u201ccannot deliver the burden.\\u201d"], ["<i>And make me equal,</i> that we two should be similar.\\u2014This verse is addressed to the idolaters."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05dc</span> \\u201cis spent\\u201d<sup>3a</sup><i class=\\"footnote\\">Literally: \\u201cis gone.\\u201d The literal translation of <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d9\\u05dd</span> accordingly is: \\u201cthat cause to go,\\u201d that is, \\u201cthat spend.\\u201d I. E. properly objects that <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d9\\u05dd</span>, if participle Kal of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05dc</span>, has a neuter sense, \\u201cthey that go.\\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\\u05d0) ; but it is in fact hap. leg.; for <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05dc</span> is intransitive. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d9\\u05dd</span> means \\u201cwho give.\\u201d <span dir=\\"rtl\\">\\u05de\\u05db\\u05d9\\u05e1</span> <i>Out of the bag.</i> \\u201cThe bag\\u201d is a part of the balance; comp. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05d9\\u05e1\\u05da</span> \\u201cin thy bag\\u201d (Deut. xxv. 13). The succeeding <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e0\\u05d4</span> has a similar meaning; it is hap. leg."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea\\u05d9\\u05d5</span> <i>In his place.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05de\\u05d9\\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class=\\"footnote\\">A. V. \\u201cShall he not remove.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05e9</span> is a transitive verb.<sup>4a</sup><i class=\\"footnote\\">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \\u201cit shall move,\\u201d but the former explanation is better. The word <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05e7</span> \\u201cOne shall cry\\u201d is to be repeated after <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e6\\u05e8\\u05ea\\u05d5</span> \\u201cand out of his trouble.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05d0\\u05e9\\u05e9\\u05d5</span> According to some \\u201cAnd be founded ;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05d5\\u05ea\\u05d9\\u05d4</span> \\u201cher foundations\\u201d (Jer. 1. 15) and <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e9\\u05d9\\u05d0</span> \\u201cwalls\\u201d (Ezr. iv. 12). R. Hai deriving it from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d explains <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05d0\\u05d5\\u05e9\\u05e9\\u05d5</span> \\u201cbe burnt.\\u201d R. Saadiah derives it also from <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05e9\\u05c1</span>, but explains it: \\u201cbe flamed;\\u201d comp. \\u201cthis word was in mine heart as a burning fire\\u201d (Jer. xx. 9).<sup>5</sup><i class=\\"footnote\\">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in its literal sense, as a destructive element, the other from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class=\\"footnote\\">I. E. supplies <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span> mentioned in the first sentence. \\u201cThis thing\\u201d refers to the nature of the idols described in the preceding verses.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d2\\u05d5\\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201cof old\\u201d is therefore added.<sup>6</sup><i class=\\"footnote\\">The literal translation of <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d5\\u05ea</span> is \\u201cfirst things,\\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God."], ["<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \\u201cmy counsel\\u201d stands for ever, and I will do \\u201call my pleasure.\\u201d"], ["<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05d0\\u05e0\\u05d4</span> <i>I will also bring it to pass.</i> <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05ea\\u05d9\\u05d4</span> <i>I have formed it</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cI have purposed it.\\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth."], ["<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts."], ["<i>I bring near my righteousness,</i> to show it, and therefore \\u201cIt shall not be,\\u201d etc. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d0\\u05d7\\u05e8</span> <i>Shall not tarry.</i> Literally : \\u201cshall not stay\\u201d itself with me too long before coming, for <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d7\\u05e8</span> is a transitive verb.<sup>8</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05d4</span> \\u201citself,\\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05de\\u05e9\\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05ea\\u05ea\\u05d9</span> \\u201cAnd I will place\\u201d is to be repeated before <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span>. The phrase <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea\\u05d9 \\u05dc\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is therefore to be rendered thus : \\u201cAnd I will place my glory in Israel.\\u201d It may also be explained thus : \\u201cto Israel, who is my glory;\\u201d comp. \\u201cin whom I will be glorified\\u201d (xlix. 3); the latter explanation is the better."]], [["<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class=\\"footnote\\">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span dir=\\"rtl\\">\\u05d1\\u05ea</span> <i>Daughter.</i> It is here figuratively used for \\u201cpeople.\\u201d<sup>2</sup><i class=\\"footnote\\">It is strange that I. E. here explains the expression \\u201cdaughter,\\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea \\u05d1\\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span dir=\\"rtl\\">\\u05d1\\u05ea</span> \\u201cdaughter\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d4\\u05dc\\u05ea\\u2550</span> \\u201ccongregation\\u201d or \\u201cpeople,\\u201d but also the meaning of the construct state of the two nouns <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea \\u05d1\\u05ea</span> \\u201cthe virgin of the daughter of,\\u201d while other authorities render them \\u201cthe virgin daughter of,\\u201d explaining <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span dir=\\"rtl\\">\\u05d1\\u05ea</span>. I. E. refers \\u201cthe virgin\\u201d to the capital and \\u201cthe daughter\\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\\u00e6an translation renders these two words by <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5 \\u05db\\u05e0\\u05e9\\u05ea\\u05d0</span> \\u201cthe kingdom of the people.\\u201d</i> <i>There is no throne</i> for thee any longer. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5\\u05d2\\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span> \\u201cred\\u201d (Num. xix. 2)."], ["<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \\u201cAnd stripped the naked of their clothing\\u201d (Job xxii. 6). <span dir=\\"rtl\\">\\u05e6\\u05de\\u05ea\\u05da</span> <i>Thy crown.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cThy crown.\\u201d</i> The hair upon the head. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05dc</span> <i>Locks.</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThe leg.\\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05dc</span> with <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05dc\\u05ea</span> \\u201cthe channel of the river\\u201d (xxvii. 12),<sup>5</sup><i class=\\"footnote\\">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind."], ["<span dir=\\"rtl\\">\\u05ea\\u05d2\\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d0\\u05e4\\u05d2\\u05e2 \\u05d0\\u05d3\\u05dd</span> .\\u05d2\\u05dc\\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cAnd I will not meet thee as a man.\\u201d</i> <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> means \\u201cto entreat;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e4\\u05d2\\u05e2\\u05d9 \\u05d1\\u05d9</span> \\u201centreat me not\\u201d (Ruth i. 16); when <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> is constructed with the preposition \\u05d1, then the noun, to which the \\u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class=\\"footnote\\">I. E. thus distinguishes between <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> governing the accusative, and <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> being followed by the preposition \\u05d1; the former has the meaning \\u201cto accept the prayer of\\u201d or \\u201cto be entreated by,\\u201d the latter: \\u201cto entreat.\\u201d In the former case the noun governed by the verb <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> is in reality <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d5\\u05e2\\u05dc</span>, the one that acts (that entreats), in the other case <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e2\\u05d5\\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \\u201cI shall not take vengeance on thee, and I shall not meet a man\\u201d (comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05d2\\u05e2\\u05d5</span> \\u201cand they met,\\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \\u201cI shall not meet a man, whom 1 should not cause joy by this.\\u201d<sup>8</sup><i class=\\"footnote\\">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> \\u201cto meet,\\u201d the relative sentence \\u201cwhom I should not cause joy by this,\\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>"], ["<i>Our redeemer,</i> etc. Then the Israelites will say, \\u201cthis is our redeemer,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d5 \\u05dc\\u05da</span> <i>Thou shalt be called.</i> Lit. \\u201cThey, the people, will call thee.\\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4 and note 5.</i>"], ["<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \\u201cancient\\u201d is especially mentioned because of the failure of his strength and because of the regard due to him."], ["<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \\u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\\u201d<sup>10</sup><i class=\\"footnote\\">The question is, to which noun does the pronoun <span dir=\\"rtl\\">\\u2013\\u05b8\\u05d4\\u05bc</span> \\u201cits\\u201d in <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \\u201cpride\\u201d which is the true character of the words \\u201cI shall be a mistress for ever,\\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05ea\\u05d9</span> \\u201cmy inheritance\\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \\u201cI shall be a mistress for ever,\\u201d viz., of Israel, the inheritance of the Lord.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05e0\\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05e0\\u05d4</span> \\u201cpleasure\\u201d (Gen. xviii. 12) is of the same root. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u2550\\u05d0\\u05e4\\u05e1\\u05d9</span> <i>None,</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cNone beside me.\\u201d</i> The \\u05d9 is paragogic;<sup>11a</sup><i class=\\"footnote\\">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> signifies either the negatives \\u201cnot\\u201d or \\u201cnone\\u201d or the preposition \\u201cbeside;\\u201d in the former case <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1 \\u2550 \\u05d0\\u05e4\\u05e1\\u05d9</span>; in the latter <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> means \\u201cbeside me;\\u201d but it does not signify both simultaneously: \\u201cnone beside me.\\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span dir=\\"rtl\\">\\u05de\\u05df\\u2550\\u05de\\u05e0\\u05d9</span> \\u201cfrom\\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \\u201cthe husband.\\u201d<sup>12</sup><i class=\\"footnote\\">It is not clear whether I. E. meant by \\u201cthe evils\\u201d the threatened punishment of \\u201cthe loss of children and widowhood\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\u201cthese evils\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05d5\\u05ea \\u05d4\\u05d0\\u05dc\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d6\\u05d4 \\u05d1\\u05e2\\u05d1\\u05d5\\u05e8</span>, \\u201cAll these evils came over thee for,\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> \\u201cwhen they were complete.\\u201d</i> <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8</span> \\u201choar-frost\\u201d (Ex. xvi. 14); <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d8</span> \\u201cjudgment\\u201d (2 Chr. xx. 9)."], ["<i>These two.</i> The loss of the kingdom and the death of the children. <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class=\\"footnote\\">It is not clear whether I. E. meant by \\u201cthe evils\\u201d the threatened punishment of \\u201cthe loss of children and widowhood\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\u201cthese evils\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05d5\\u05ea \\u05d4\\u05d0\\u05dc\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d6\\u05d4 \\u05d1\\u05e2\\u05d1\\u05d5\\u05e8</span>, \\u201cAll these evils came over thee for,\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> \\u201cwhen they were complete.\\u201d</i> were complete. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05dd</span> is an infinitive.<sup>13</sup><i class=\\"footnote\\">It is the infinitive of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e1</span> with the pronominal suffix <span dir=\\"rtl\\">\\u2013\\u05dd</span> \\u201ctheir.\\u201d</i>\\u2014All these evils came over thee \\u201cfor the multitude of thy sorceries,\\u201d etc."], ["<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05b9\\u05d0\\u05c7\\u05d2\\u05c5\\u05d9</span> <i>Seeth me.</i> The \\u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class=\\"footnote\\">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1\\u05ea\\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e4\\u05e1\\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am."], ["<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd \\u05e8\\u05e2\\u05d4\\u2550\\u05e8\\u05e2\\u05d4</span> A day of evil.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cEvil.\\u201d I. E. supplies <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cthe day of\\u201d because of the masculine form of the verb <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d0</span>.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d3\\u05e2\\u05d9 \\u05e9\\u05d7\\u05e8\\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class=\\"footnote\\">A. V., \\u201cFrom whence it riseth.\\u201d</i> It will be like a night, which is not relieved by daylight; <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05e8</span> means \\u201clight.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05c2\\u05d5\\u05c7\\u05d4</span> <i>Mischief.</i> It is derived from <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> \\u201cto become;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05d4\\u05d5\\u05d4</span> \\u201cthat thou mayest become\\u201d (Neh. vi. 6);<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThat thou mayest be.\\u201d Although the root <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> has the general meaning \\u201cto become,\\u201d both in the good sense and in the evil, the noun <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05ea\\u05d9</span> \\u201cand my calamity (Job vi. 2). <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05d4</span> \\u201cTo put it off by ransom;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8</span> \\u201cransom\\u201d (Ex. xxx. 12); or \\u201cto annul it;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05e8\\u05e0\\u05d4</span> \\u201cwill remove it\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cWill pacify it.\\u201d</i> (Prov. xvi. 14). <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> Desolation."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> Now.<sup>19</sup><i class=\\"footnote\\">See I. E. on v. 1 and note 1.</i> <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d1\\u05e8\\u05d9\\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d1\\u05e8 \\u05d7\\u05d1\\u05e8</span> \\u201cor a charmer\\u201d (Deut. xviii. 11). <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e2\\u05d9\\u05dc</span> <i>To profit.</i> It is Infinitive. <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05e8\\u05d5\\u05e6\\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cstrong\\u201d (xxix. 20)."], ["<span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05c7\\u05ea\\u05c7\\u05d9\\u05c5\\u05da\\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span dir=\\"rtl\\">\\u05de\\u05b2\\u05db\\u05c2\\u05bc\\u05ea\\u05b0\\u05da\\u05b0</span> \\u201cthy plagues\\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class=\\"footnote\\">The possessive pronoun of the second person feminine is <span dir=\\"rtl\\">\\u2013\\u05b5\\u05da\\u05b0</span> or <span dir=\\"rtl\\">\\u2013\\u05b7\\u05d9\\u05c5\\u05da\\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05b8\\u05ea\\u05b5\\u05da\\u05b0</span> \\u201cthy counsel,\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05d5\\u05b9\\u05ea\\u05b7\\u05d9\\u05c5\\u05da\\u05b0</span> \\u201cthy counsels;\\u201d <span dir=\\"rtl\\">\\u05de\\u05b7\\u05db\\u05bc\\u05b0\\u05ea\\u05b5\\u05da\\u05b0</span> \\u201cthy plague,\\u201d or <span dir=\\"rtl\\">\\u05de\\u05b7\\u05db\\u05bc\\u05d5\\u05b9\\u05ea\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> \\u201cthy plagues.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d9 \\u05e9\\u05de\\u05d9\\u05dd</span> <i>Astrologers.</i> Some derive <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d9</span> from <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e8</span> \\u201cto be clear,\\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \\u05d4 is radical, and the word is in form<sup>21</sup><i class=\\"footnote\\">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9</span> \\u201cwatchmen of\\u201d (Song v. 7). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05d9\\u05e2\\u05d9\\u05dd \\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8 \\u05d9\\u05d1\\u05d0\\u05d5 \\u05e2\\u05dc\\u05d9\\u05da <sup>22</sup><i class=\\"footnote\\">According to this explanation the literal translation of <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span> is \\u201cat each new revolution of the stars.\\u201d</i>.\\u05dc\\u05d7\\u05e8\\u05e9\\u05d9\\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05d9\\u05e2\\u05d9\\u05dd \\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span>, but with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e9\\u05e2\\u05d5\\u05da</span> \\u201cand save thee,\\u201d though distant from it; comp. <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d0\\u05dc\\u05d4\\u05d9\\u05d4\\u05dd \\u05d0\\u05e9\\u05d3 \\u05e2\\u05d1\\u05d3\\u05d5 \\u05e9\\u05dd \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8 \\u05d0\\u05ea\\u05dd \\u05d9\\u05d7\\u05e1\\u05d9\\u05dd \\u05d0\\u05d5\\u05ea\\u05dd</span> \\u201cwherein the nations which ye shall possess, served their gods\\u201c<sup>23</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d0\\u05dc\\u05d4\\u05d9\\u05d4\\u05dd</span> are not governed by the nearer <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e9\\u05d9\\u05dd</span>, but by the more remote \\u05e2\\u05d1\\u05d3\\u05d5.</i> (Deut. xii. 2)."], ["<i>Fire.</i> The host of the enemy. Comp., \\u201cThere is a fire gone out of Heshbon\\u201d (Num. xxi. 28). <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span dir=\\"rtl\\">(\\u05d7\\u05de\\u05dd) \\u05e2\\u05f4\\u05e2</span>, written in full, and similar in form<sup>24</sup><i class=\\"footnote\\">The Pathah under \\u05dc in <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05d7\\u05de\\u05dd</span> instead of Hirek as in <span dir=\\"rtl\\">\\u05dc\\u05b4\\u05e9\\u05db\\u05d1</span> is easily explained by the guttural letter by which the \\u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05b8\\u05dd</span>; and not rather <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05b7\\u05dd</span>.</i> to <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05d1</span> \\u201cto lie\\u201d (Gen. xxxiv. 7).\\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them."], ["<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\\u2014When thy fall cometh, they all forsake thee."]], [["<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \\u201cThe fountains of Jacob\\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\\u2019s people, but do not think so in their hearts nor show it in their deeds."], ["For they call themselves of the holy city, namely \\u201cchildren of Zion.\\u201d And stay themselves upon the God of Israel with their lips."], ["<i>I have declared,</i> etc. God will say to the unbelievers, \\u201cHave I not often foretold you coming events before they happened\\u201d <span dir=\\"rtl\\">(\\u05e8\\u05d0\\u05e9\\u05e0\\u05d5\\u05ea)</span>?<span dir=\\"ltr\\"><sup>1</sup><i class=\\"footnote\\">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \\u201cand they came to pass.\\u201d"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05e2\\u05ea\\u05d9</span> <i>I know.</i><sup>2</sup><i class=\\"footnote\\">A. V,, \\u201cBecause I knew.\\u201d The literal translation according to I. E. is: \\u201cIt is by my knowledge.\\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass."], ["<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class=\\"footnote\\">Of the connection between the divine predictions (ver. 3) and Israel\\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12)."], ["Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> \\u201ccomp.\\u201d seems to have been omitted in the Hebrew text.</i>\\u05d1\\u05e6\\u05d5\\u05e8\\u05d5\\u05ea\\u2550\\u05e0\\u05e6\\u05d5\\u05e8\\u05d5\\u05ea</span>) with the Omniscient alone."], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e8\\u05d0\\u05d5</span> They are decreed.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cThey are created.\\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05ea\\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class=\\"footnote\\">I. E. here explains the words \\u201cYea, thou hast not heard,\\u201d etc., as a repetition of \\u201cThou heardest them not\\u201d of the preceding verse for the sake of</i> The \\u05d5 introduces the principal sentence, as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\\n\\"> in Arabic; comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8\\u05d4\\u05dd \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9 \\u05d5\\u05d9\\u05e9\\u05d0</span> \\u201cwhen the third day came, Abraham lifted up\\u201d (Gen. xxii. 4)."], ["<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \\u201cI know it for certain, that thou hast not heard of it,\\u201d<sup>6</sup><i class=\\"footnote\\">I. E. here explains the words \\u201cYea, thou hast not heard,\\u201d etc., as a repetition of \\u201cThou heardest them not\\u201d of the preceding verse for the sake of</i> or \\u201cI knew it,<sup>7</sup><i class=\\"footnote\\">According to this explanation the words \\u201cI knew it\\u201d are understood; and the past tenses <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05ea \\u05e9\\u05de\\u05e2\\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class=\\"footnote\\">The accents are against this explanation; they join <span dir=\\"rtl\\">\\u05de\\u05d1\\u05d8\\u05df</span> with <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e9\\u05e2</span>; \\u2018And one that transgresseth from the womb,\\u201d that is a sinner from his earliest youth; while according to I. E. <span dir=\\"rtl\\">\\u05de\\u05d1\\u05d8\\u05df</span> is joined with <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0 \\u05dc\\u05da</span> : \\u201cThou art called from thy birth a sinner.\\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class=\\"footnote\\">That is, in a good sense.</i> this expression is used in Jer. i. 5: \\u201cBefore I formed thee in the belly, I knew thee.\\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class=\\"footnote\\">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class=\\"footnote\\">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7\\u05d4</span> <i>Hath opened</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cThine ear was not opened.\\u201d</i> itself; it is an elliptical expression."], ["<i>For My name\\u2019s sake,</i> Israel is called the people of the Lord. <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d8\\u05dd</span> <i>Wrath,</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cWill I defer mine anger.\\u201d</i> It is hap. leg.; comp. <span dir=\\"rtl\\">\\u05d0\\u05e3\\u2550\\u05d7\\u05d8\\u05dd</span> \\u201cnose\\u201d in Rabbinical Literature. Supply <span dir=\\"rtl\\">\\u05d0\\u05d0\\u05e8\\u05d9\\u05da</span> before <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d8\\u05dd</span> : \\u201cI will defer my wrath;\\u201d also <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05df</span> \\u201cfor the sake of\\u201d is to be repeated before <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05dc\\u05ea\\u05d9</span> : \\u201cand for the sake of my praise.\\u201d"], ["<i>I have refined thee,</i> by the exile. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e6\\u05e8\\u05e3 \\u05db\\u05e1\\u05e3\\u2550\\u05d1\\u05db\\u05dd\\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class=\\"footnote\\">A.V., \\u201cWith silver.\\u201d</i> \\u201cI have refined thee, by taking away the dross, that is, the wicked.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05ea\\u05d9\\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cI have chosen thee.\\u201d According to I. E. we have to supply the infinitive \\u201cto be tried.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e0\\u05ea\\u05d9\\u05da\\u2550\\u05d1\\u05d7\\u05e8\\u05ea\\u05d9\\u05da</span> \\u201cI have tried thee;\\u201d in that sense the word is hap. leg.<sup>15</sup><i class=\\"footnote\\">As to <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05df \\u2550 \\u05d1\\u05d7\\u05e8</span> \\u201cto try,\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d1\\u05d7\\u05e8\\u05d5\\u05df</span> in the Targum corresponding with the Hebrew, <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05d7\\u05e0\\u05d5</span>, \\u201cye shall be proved\\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \\u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span dir=\\"rtl\\">(\\u05d7\\u05dc\\u05dc) \\u05e2\\u05f4\\u05e2</span>; as to the use of the first person in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e0\\u05d9</span> and third person in <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span>, comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cand I was left\\u201d (Ez. ix. 8); <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> \\u201cbehold, I will add\\u201d (xxxviii. 5).<sup>16</sup><i class=\\"footnote\\">I. E. supplies the personal pronoun <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span> before <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span>, from the pronominal suffix of the first person in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e0\\u05d9</span> and compares then the construction with <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cI am left\\u201d <small>(Ez.</small> ix. 8) and <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05d0\\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cMy called.\\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \\u201cmy hand,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class=\\"footnote\\">From the word <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05e0\\u05d9</span> \\u201cMy right hand,\\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> is here used for <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d0\\u05dc\\u05d9</span> \\u201cMy left hand.\\u201d</i> It is a figurative expression; \\u201cthe right hand\\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span dir=\\"rtl\\">\\u05d0\\u05e3</span> has in this verse the same meaning as <span dir=\\"rtl\\">\\u05db\\u05d9</span> \\u201cfor.\\u201d\\u2014\\u201cIt is true that I am the first and last, because I created every thing.\\u201d <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7\\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cHath spanned.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7</span> means \\u201cto put round;\\u201d but although he appears to reject here the derivation from <span dir=\\"rtl\\">\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7</span> \\u201chand breadth,\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cHath spanned.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7</span> means \\u201cto put round;\\u201d but although he appears to reject here the derivation from <span dir=\\"rtl\\">\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7</span> \\u201chand breadth,\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7\\u05ea\\u05d9</span> \\u201cI have swaddled\\u201d (Lam. ii. 22). Others explain it: \\u201cHath measured with the handbreadth <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05de\\u05d3\\u05d5 \\u05d9\\u05d7\\u05d3\\u05d9\\u05d5 \\u2014.(\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class=\\"footnote\\">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \\u201cI call unto them,\\u201d that is, unto heaven and earth, they \\u201cstood up together,\\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \\u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\\u201d comp. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e9\\u05e4\\u05d8\\u05d9\\u05da \\u05e2\\u05de\\u05d3\\u05d5</span> \\u201cthey stand up<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThey continue.\\u201d This quotation is to show that the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span> has also the meaning \\u201cto stand as a servant,\\u201d \\u201cto attend.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05d5 \\u05d0\\u05e9\\u05e8 \\u05e2\\u05de\\u05d3\\u05ea\\u05d9</span> \\u201cbefore whom I stand\\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\\u201d (Ps. cxix. 91). For else<sup>22</sup><i class=\\"footnote\\">That is, if the words \\u201cI call unto them\\u201d had not the meaning, \\u201cI give commands to them, as to my servants,\\u201d but were the description of their creation, identical with \\u201cI commanded them to come into existence.\\u201d</i> how should God call them, when not yet existing?"], ["<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \\u201cHis arm\\u201d against the Chald\\u00e6ans. It is, however, also possible, that the possessive pronoun \\u201chis\\u201d (\\u05d5) in \\u201chis pleasure\\u201d and \\u201chis arm\\u201d refers to Cyrus."], ["<i>I</i>, <i>even I</i>. The word \\u201cI\\u201d is repeated to express the idea: \\u201cI who am always the same.\\u201d <i>I have called him,</i> namely Cyrus."], ["<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \\u201cThey are decreed now, and not from the beginning\\u201d<sup>23</sup><i class=\\"footnote\\">According to the Gaon, the words \\u201cFrom the time that it was,\\u201d refer to a very remote time, indicated in the phrase \\u201cfrom the beginning,\\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \\u201cI\\u201d in the phrase, \\u201cThere am I,\\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \\u201cfrom the beginning,\\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \\u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d4\\u05de\\u05dc\\u05d0\\u05db\\u05d9\\u05dd</span> \\u201cthese angels,\\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> is probably a corruption of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05dc</span> \\u201cunto.\\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \\u201cThe decree of the Almighty.\\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> <i>And His spirit,</i> that is His angel.\\u201d<sup>25</sup><i class=\\"footnote\\">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> with <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d0\\u05e0\\u05d9</span> ; \\u201cThere was I and His angel.\\u201d</i> The Gaon says, that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d7\\u05d5\\u2550\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> \\u201cby His spirit;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05e9\\u05d5 \\u05d9\\u05d9 \\u05d5\\u05e2\\u05d6\\u05d5</span> \\u201cseek the Lord in His strength ;\\u201d but there is no necessity to assume that."], ["<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord."], ["<span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d0</span> <i>Oh that.</i> The \\u05d0 is paragogic; comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05db\\u05d5\\u05d0</span> \\u201cthat went\\u201d (Jos. x. 24). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9</span> <i>Then had been.</i> The \\u05d5 has here the same meaning as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> in Arabic.<sup>26</sup><i class=\\"footnote\\">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \\u201cas the waves of the sea.\\u201d"], ["<i>Thy seed.</i> The number of thy children. <span dir=\\"rtl\\">\\u05d1\\u05d8\\u05e0\\u05da\\u2550\\u05de\\u05e2\\u05d9\\u05da</span> Thy womb.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cThy bowels.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05d5\\u05ea\\u05d9\\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class=\\"footnote\\">\\u201cThe sand\\u201d refers to \\u201cthe sea,\\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \\u201cthe bowels of the sea\\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed."], ["<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion."], ["<span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e6\\u05de\\u05d0\\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cAnd they thirsted not.\\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d6\\u05d1\\u05d5</span> <i>And gushed out.</i> Comp. <span dir=\\"rtl\\">\\u05d6\\u05d1</span> \\u201crunning\\u201d (Lev. xv. 2)."], ["<i>There is no peace unto the wicked,</i> that is, \\u201cunto the wicked of Israel,\\u201d as some explain, or \\u201cunto the Babylonians;\\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians."]], [["<i>Unto me,</i> that is \\u201cunto the prophet.\\u201d <i>From far.</i> That live far away; or \\u201cthings that will happen in remote future.\\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class=\\"footnote\\">Comp. c. xlviii. Note 10.</i>"], ["<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \\u201chath hid me in the shadow of His hand,\\u201d which is to the prophet as the sheath to the sword; comp. \\u201cin His quiver hath he hid me.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class=\\"footnote\\">I. E. adds <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d0\\u05d4</span> \\u201cseen,\\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>"], ["<em>And said</em>. And God said. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> <em>Israel</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cO Israel.\\u201d</i> That is, \\u201cThou art an Israelite of whom I am proud;\\u201d or \\u201cThou art Israel,\\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation."], ["<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd my work.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9\\u05e8 \\u05e4\\u05e2\\u05dc\\u05ea</span> \\u201cthe wages of one that is hired\\u201d (Lev. xix. 13)."], ["<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span dir=\\"rtl\\">\\u05dc\\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cNot.\\u201d</i> The original reading is <span dir=\\"rtl\\">\\u05dc\\u05d5</span> \\u201cunto him,\\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e1\\u05e3</span> is: \\u201cWill not die;\\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class=\\"footnote\\">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span dir=\\"rtl\\">\\u05dc\\u05d0</span> of the text is the same as <span dir=\\"rtl\\">\\u05dc\\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class=\\"footnote\\">The quiescent letter after Holem (\\u014d) which is also called mater lectionis, is generally <span dir=\\"rtl\\">\\u05d5</span>, but sometimes <span dir=\\"rtl\\">\\u05d0</span>, so that <span dir=\\"rtl\\">\\u05dc\\u05d0</span> can sometimes he written for <span dir=\\"rtl\\">\\u05dc\\u05d5</span>. See \\u201cTwo Treatises,\\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>"], ["<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e6\\u05d5\\u05e8\\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe preserved.\\u201d \\u201cBesieged.\\u201d</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe preserved.\\u201d \\u201cBesieged.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cdesolate\\u201d (i. 8).\\u2014Not alone wilt thou bring Israel back, \\u201cbut I will give thee for a light of nations.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d9\\u05d5\\u05ea \\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThat thou mayest be my salvation.\\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>."], ["<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d6\\u05d4</span> <em>To him who is despised</em>. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d4</span> is an adjective. <a name=\\"page\\"/><span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05d1</span> It is either a causative verb, meaning: \\u201ccausing to abhor,\\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \\u201cabhorring,\\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\\u2014The suffix <span dir=\\"rtl\\">\\u05da</span> in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05d7\\u05e8\\u05da</span> \\u201cand He chose thee,\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall choose thee.\\u201d</i> shows that this explanation is right.<sup>10</sup><i class=\\"footnote\\">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05ea \\u05e8\\u05e6\\u05d5\\u05df \\u05e2\\u05e0\\u05d9\\u05ea\\u05d9\\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class=\\"footnote\\">See preceding note. The meaning of the phrase according to I. E. is: \\u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\\u201d</i> Many, in opposition to the context, refer the pronoun \\u201cthee\\u201d to Cyrus. R. Moses thinks that the preposition <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05ea \\u05e8\\u05e6\\u05d5\\u05df</span> has the same meaning as in <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e8\\u05d7\\u05d1 \\u05d9\\u05d4</span> (Ps. cxviii. 5), namely: \\u201cwith.\\u201d It is not at all unlikely that his opinion is right."], ["<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc."], ["<em>They will not</em>, etc. When they return to Zion. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \\u201cThe sun shall not smite thee by day\\u201d (Ps. cxxi. 6)."], ["<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05de\\u05d5\\u05df</span>, together with the feminine <span dir=\\"rtl\\">\\u05de\\u05e1\\u05dc\\u05d5\\u05ea</span>, comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d0\\u05d5</span> \\u201cye (daughters of Jerusalem) find\\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class=\\"footnote\\">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class=\\"footnote\\">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05de\\u05d5\\u05df</span> means: \\u201cthey\\u2014that will return\\u2014will be high,\\u201d as if the prophet said: they will walk high on my paths (<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc \\u05de\\u05e1\\u05dc\\u05ea\\u05d9</span>)."], ["<em>From far</em>, from the east.<sup>14</sup><i class=\\"footnote\\">The phrase \\u201cFrom far,\\u201d is explained to refer to \\u201cThe east,\\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class=\\"footnote\\">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class=\\"footnote\\">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e8\\u05e5 \\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> is perhaps connected with <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> \\u201cbush.\\u201d<sup>16</sup><i class=\\"footnote\\">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> means perhaps \\u201cbushes\\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\u05e1\\u05e0\\u05d4</span> \\u201cit is derived from <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> \\u2018bush,\\u2019\\u201d than <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e0\\u05d4 \\u05de\\u05d6\\u05d0\\u05ea \\u05d4\\u05d2\\u05d6\\u05e8\\u05d4</span>, \\u201cthe word <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> is of the same root.\\u201d</i>"], ["<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class=\\"footnote\\">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \\u201cheaven,\\u201d \\u201cearth,\\u201d mountains,\\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \\u201csing\\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way."], ["<em>But Zion said</em> before the redemption,<sup>18</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05d3\\u05dd \\u05d4\\u05d2\\u05d5\\u05dc\\u05d4</span> but it may be inferred from the context, that I. E. meant here <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05d3\\u05dd \\u05d4\\u05d2\\u05d0\\u05d5\\u05dc\\u05d4</span> \\u201cbefore the redemption.\\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class=\\"footnote\\">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>"], ["<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u2550\\u05e2\\u05d5\\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d0\\u05dc\\u05d7 \\u05ea\\u05e9\\u05db\\u05d7\\u05e0\\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class=\\"footnote\\">This is the translation according to the Hebrew text <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05e2\\u05e6\\u05de\\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05df</span> is a corruption of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u05d9\\u05d4\\u05df</span> \\u201ctheir sucking children.\\u201d</i> or there are women that forget these,<sup>19a</sup><i class=\\"footnote\\">According to the first explanation the pronoun <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese\\u201d is the subject of the sentence, and refers to the women; according to the second to the \\u201csucking child\\u201d and the \\u201cson of her womb.\\u201d</i> yet will I not forget thee. \\u201cHer sucking child\\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength."], ["<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \\u201cthe palms of my hand;\\u201d<sup>20</sup><i class=\\"footnote\\">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \\u201cI shall see thee continually;\\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation."], ["<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee."], ["<em>All of them</em>. All of thy children.<sup>21</sup><i class=\\"footnote\\">According to I. E. the pronoun \\u201cthem\\u201d (<span dir=\\"rtl\\">\\u2013\\u05c7 \\u05dd</span> in <span dir=\\"rtl\\">\\u05db\\u05bc\\u05bb\\u05dc\\u05bc\\u05c7\\u05dd</span>) refers to \\u201cthy children\\u201d of the preceding verse, though separated from it by the sentence \\u201cthy destroyers and they that made thee waste shall go forth of thee.\\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e6\\u05b5\\u05d0\\u05d5\\u05bc</span> is used instead of the past <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05e6\\u05c7\\u05d0\\u05d5\\u05bc</span>.<span dir=\\"ltr\\"><sup>22</sup><i class=\\"footnote\\">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span dir=\\"rtl\\">\\u05db\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9 \\u05db\\u05dc\\u05d4 \\u2550 \\u05db\\u05db\\u05dc\\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cAs a bride doeth.\\u201d I. E. supplies the noun <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9</span> \\u201cornament,\\u201d from the preceding verb <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e7\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cand bind them.\\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9\\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05da \\u05e2\\u05e6\\u05de\\u05d5 \\u05d5\\u05d0\\u05d7\\u05e8 \\u05e2\\u05de\\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea \\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da \\u2550 \\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da</span> \\u201cInstead of Thy waste places.\\u201d<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cThy waste places.\\u201d I. E. supplies the preposition <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span> \\u201cinstead of,\\u201d because the second person fem. <span dir=\\"rtl\\">\\u05ea\\u05e6\\u05e8\\u05d9</span> does not agree with the plural <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da ,\\u05e9\\u05de\\u05de\\u05ea\\u05d9\\u05da</span>.</i> Comp. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2\\u05d9</span> \\u201cfor my transgressions\\u201d (Mic. vi. 7); <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9\\u05dd</span> \\u201cinstead of calves\\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \\u201cthey that swallowed them up, will be far away.\\u201d"], ["<span dir=\\"rtl\\">\\u05d2\\u05e9\\u05d4 \\u05dc\\u05d9</span> <em>Give place unto me</em>. Lit. \\u201cGo thither for my sake.\\u201d Comp. <span dir=\\"rtl\\">\\u05d2\\u05e9 \\u05d4\\u05dc\\u05d0\\u05d4</span> \\u201cstand back\\u201d (Gen. xix. 9)."], ["<span dir=\\"rtl\\">\\u05e0\\u05dc\\u05de\\u05d5\\u05d3\\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05de\\u05d5\\u05d3</span> \\u201csolitary\\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05d5\\u05e8\\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class=\\"footnote\\">Comp. Rashi <em>ad locum</em>.</i> for <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8</span> \\u201cto depart\\u201d is a neuter verb. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e4\\u05d4</span> <em>where</em>. It is a compound of two words <span dir=\\"rtl\\">\\u05d0\\u05d9</span> and <span dir=\\"rtl\\">\\u05e4\\u05d4</span>."], ["<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \\u201cI shall make known this my salvation.\\u201d <em>And they shall bring thy sons</em>. By \\u201cthey\\u201d the Non-Israelites are to be understood. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e6\\u05df</span> <em>In their lap</em>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cIn their arms.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d2\\u05d9</span> \\u201cmy lap\\u201d (Neh. v. 13)."], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05de\\u05e0\\u05d9\\u05da</span> <em>Thy nursing fathers</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> \\u201cand he brought up\\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel."], ["<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05e7\\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dd \\u05e9\\u05d1\\u05d9 \\u05e6\\u05d3\\u05d9\\u05e7 \\u05d9\\u05de\\u05dc\\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cLawful.\\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?"], ["<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \\u201ccausing terror;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05de\\u05d9\\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d1</span>; others by metathesis from <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>;<span dir=\\"ltr\\"><sup>28</sup><i class=\\"footnote\\">There is in fact no difference between the two views, whether we assume a new root <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d1</span> which has the same meaning as <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>, or say that it is the same root, the <span dir=\\"rtl\\">\\u05d9</span> having changed its place; in both cases <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1</span> is a noun, meaning \\u201che that contendeth.\\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class=\\"footnote\\">See I. E. on xxviii. 12, and note 13.</i> the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cwho\\u201d must be supplied before <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05da</span>, which he explains to be the third person singular masculine future of <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>; he overlooked, however, the parallel instance of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05d9</span> \\u201cthat strive with me\\u201d (Ps. xxxv. 1).<sup>30</sup><i class=\\"footnote\\">This form cannot be explained to be the future, since in that case it would be <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b4\\u05d9\\u05d1\\u05b5\\u05e0\\u05b4\\u05d9</span> \\u201che that contends with me,\\u201d or <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b4\\u05d9\\u05d1\\u05d5\\u05bc\\u05e0\\u05b4\\u05d9</span> \\u201cthey that contend with me.\\u201d</i> In short it is an irregular form."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d9\\u05da</span> <em>That oppress thee</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05ea\\u05d2\\u05d5</span> \\u201cye shall not oppress\\u201d (Lev. xxv. 17). Others say that it means: \\u201cthy numberers,\\u201d comparing it with <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201cthat telleth\\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class=\\"footnote\\">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d9\\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span dir=\\"rtl\\">\\u05de\\u05d3\\u05de\\u05dd = \\u05d3\\u05de\\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry."]], [["<span dir=\\"rtl\\">\\u05e1\\u05e4\\u05e8 \\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea</span> Bill of divorcement.<sup>1</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05d8 \\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u05d0\\u05de\\u05db\\u05dd \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05e9\\u05ea\\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u05d0\\u05de\\u05db\\u05dd \\u0597 \\u05d2\\u05d8 \\u05d1\\u05d9\\u05df \\u05d0\\u05d9\\u05e9 \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05e9\\u05ea\\u05d5</span>; or <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u0597 \\u05d2\\u05d8 \\u05c3 \\u05d0\\u05de\\u05db\\u05dd \\u0597 \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05d9\\u05e9\\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\\u2014This verse seems to contradict the prophecy of Jeremiah, \\u201cI had put her away and given her a bill of divorce\\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \\u201cShe shall no more rise\\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah."], ["<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel."], ["<span dir=\\"rtl\\">\\u05de\\u05dc\\u05d1\\u05d5\\u05e9 \\u05e7\\u05d3\\u05e8\\u05c2\\u05d5\\u05ea \\u2550 \\u05e7\\u05d3\\u05e8\\u05d5\\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cWith blackness.\\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black."], ["<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9\\u05dd</span> <em>Learning</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cLearned.\\u201d</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cLearned<sup>4</sup><i class=\\"footnote\\">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \\u201cthe pupils.\\u201d See c. iii. Note 5.</i>.\\u201d</i> It is an adjective; comp. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d3 \\u05de\\u05d3\\u05d1\\u05e8</span> \\u201cused to the wilderness\\u201d (Jer. ii. 24); <span dir=\\"rtl\\">\\u05db\\u05dc\\u05de\\u05d3\\u05d9\\u05dd</span> \\u201cas the pupils\\u201d (at the end of this verse). <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e2\\u05ea \\u05dc\\u05e2\\u05d5\\u05ea \\u05d0\\u05ea \\u05d9\\u05e2\\u05e3 \\u05d3\\u05d1\\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05ea</span> is governed by <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e2\\u05ea</span> \\u201cto know;\\u201d it is derived from <span dir=\\"rtl\\">\\u05e2\\u05ea</span> \\u201ctime,\\u201d or it is hap. leg.<sup>5</sup><i class=\\"footnote\\">The Hebrew text seems here to be corrupt. The words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea</span> are written twice, and the explanation of the word <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e3</span> which should follow that of <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea \\u05d0\\u05d5 \\u05d4\\u05d9\\u05d0 \\u05de\\u05dc\\u05d4 \\u05d6\\u05e8\\u05d4 \\u05d0\\u05d9\\u05df \\u05e8\\u05e2 \\u05dc\\u05d4</span> were intended to be substituted for <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \\u201chim that is weary,\\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd \\u05e7\\u05d9\\u05e6\\u05d9\\u05dd</span>, but <span dir=\\"rtl\\">\\u05d9\\u05e6</span> seems to be nothing but a mutilated <span dir=\\"rtl\\">\\u05e9</span>; and the original form of the phrase probably was <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd \\u05e7\\u05e9\\u05d9\\u05dd</span> \\u201cdifficult things.\\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord."], ["<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger."], ["<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name."], ["<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me."], ["<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \\u201cWho will,\\u201d etc."], ["<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \\u201cwax old as a garment.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05dc\\u05d5</span> <em>They shall wax old</em>. They shall perish."], ["<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0 \\u05d9\\u05d9</span> \\u201chim that feareth the Lord.\\u201d The meaning of the sentence is, \\u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\\u201d etc.<sup>7</sup><i class=\\"footnote\\">According to this explanation, vers. 10 qualifies the term <span dir=\\"rtl\\">\\u05db\\u05dc\\u05dd</span> \\u201call of them\\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \\u201cthat walketh in darkness,\\u201d describe \\u201cHis servant,\\u201d the prophet,<sup>8</sup><i class=\\"footnote\\">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \\u201call of them.\\u201d There is none among them that acts according to the words of the prophet, who is described here \\u201cto be walking in darkness,\\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \\u201cWho is among you, etc.,\\u201d that is, \\u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\\u201d This is the right explanation, and it is confirmed by the words which follow."], ["<span dir=\\"rtl\\">\\u05d6\\u05d9\\u05e7\\u05d5\\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class=\\"footnote\\">First, it corresponds to <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in the parallel phrase; secondly, it is connected with the verb <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05ea\\u05dd</span> \\u201cye have kindled.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d6\\u05e8\\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class=\\"footnote\\">The verb <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8</span> \\u201cto compass about,\\u201d governs two accusatives, the one, <span dir=\\"rtl\\">\\u05d6\\u05d9\\u05e7\\u05d5\\u05ea</span> \\u201csparks,\\u201d is the thing which is put round, the other, <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d1\\u05dd</span> \\u201cyourselves,\\u201d which is understood, is the thing round which it is put By the omission of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05db\\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e6\\u05d1\\u05d4 \\u05ea\\u05e9\\u05db\\u05d1\\u05d5\\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05db\\u05d1 \\u05d3\\u05d5\\u05d3</span> \\u201cand David slept,\\u201d that is, \\u201cand David died\\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d1</span> in this sense."]], [["<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \\u201cBehold, I will stand before thee there upon the rock\\u201d (Ex. xviii. 6).<sup>1</sup><i class=\\"footnote\\">By this quotation I. E. intends to prove the use of phrases like \\u201cto stand upon the rock,\\u201d \\u201cto look unto the rock\\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class=\\"footnote\\">This is the literal translation of the Hebrew text; but it is possible that the word <span dir=\\"rtl\\">\\u05e9\\u05dd</span> is a superfluous repetition of the word <span dir=\\"rtl\\">\\u05e9\\u05c7\\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d5 \\u05e6\\u05d5\\u05e8 \\u05e9\\u05d7\\u05e6\\u05d1\\u05ea\\u05dd \\u2550 \\u05e6\\u05d5\\u05e8 \\u05d7\\u05e6\\u05d1\\u05ea\\u05dd</span> \\u201cthe rock of which you are hewn,\\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d1\\u05ea</span> <em>The hole</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05d1</span> \\u201cand bored\\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d5\\u05dc\\u05dc\\u05db\\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span dir=\\"rtl\\"><sup>2</sup><i class=\\"footnote\\">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1\\u05db\\u05dd</span> instead of the past <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05dc\\u05ea\\u05db\\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class=\\"footnote\\">The feminine is here required, and if <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d5\\u05dc\\u05dc\\u05d1\\u05dd</span> is not a verb, but a noun, the <span dir=\\"rtl\\">\\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span dir=\\"rtl\\">\\u05d4</span> or <span dir=\\"rtl\\">\\u05ea</span> is missing.</i> <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d0\\u05b2\\u05d1\\u05c7\\u05e8\\u05b0\\u05db\\u05b5\\u05d4\\u05d5\\u05bc</span> <em>And blessed him</em>. The <span dir=\\"rtl\\">\\u05d5</span> has Pathah, because <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d1\\u05e8\\u05db\\u05d4\\u05d5</span> is future: it means, \\u201cI told him that I should bless him;\\u201d and so it was. In the same way,"], ["<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants."], ["<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on viii. 16 and 20.</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e0\\u05d9\\u05e2</span> <em>I will make to rest</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e8\\u05e0\\u05e2\\u05d4</span> \\u201cthe rest\\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class=\\"footnote\\">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \\u201cI will do in a moment, without delay.\\u201d The first explanation is better."], ["<em>Is near</em>, to be seen. <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d5\\u05e2\\u05d9</span> <em>Mine arms</em>, is the subject. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9\\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time."], ["<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class=\\"footnote\\">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05d9\\u05dd</span> The sky.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe heavens.\\u201d\\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \\u201cthe sky,\\u201d (<span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class=\\"footnote\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> by the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> has also the meaning \\u201cto become,\\u201d signifying a single act.</i> for ever."], ["<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives."], ["<span dir=\\"rtl\\">\\u05e1\\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \\u201cAnd His righteousness endureth for ever\\u201d (Ps. cxii. 8).<sup>8</sup><i class=\\"footnote\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> by the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> has also the meaning \\u201cto become,\\u201d signifying a single act.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class=\\"footnote\\">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cRahab.\\u201d \\u201cThe proud.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cRahab.\\u201d \\u201cThe proud.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1\\u05d9\\u05dd</span> \\u201ctyrants\\u201d (Ps. xl. 5; lxxxvii. 4). <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05dc\\u05dc\\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWounded.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \\u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\\u201d etc. (Ez. xxix. 3)."], ["<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05ea\\u05d4\\u05d5\\u05dd \\u05e8\\u05d1\\u05d4</span> <em>The waters of the great deep</em>. Repeat <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d7\\u05e8\\u05d1\\u05ea</span> \\u201cwhich hath dried\\u201d before these words. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05d4</span> <em>That hath made</em>. It is in form similar to <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05d4</span> \\u201cthat hath returned\\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first."], ["<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10)."], ["<em>I am he that comforteth you</em>. The pronouns \\u201cI\\u201d and \\u201cyou,\\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class=\\"footnote\\">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \\u201cAnd I have put my words in thy mouth.\\u201d</i> comp. \\u201cAnd I have put my words in thy mouth\\u201d (ver. 16). <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> <em>As grass</em>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05d0\\u05db\\u05dc\\u05d7</span> \\u201cas consuming fire\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cConsuming fire.\\u201d</i> (Deut. iv. 24)."], ["<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \\u201cI gave my back to the smiters\\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?"], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d4</span> <em>The captive exile</em>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d9\\u05dd</span> \\u201coppressors.\\u201d<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWanderers.\\u201d \\u201cShall cause him to wander.\\u201d</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWanderers.\\u201d \\u201cShall cause him to wander.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span> \\u201cand they shall oppress them\\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class=\\"footnote\\">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \\u201cbound;\\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \\u201cthat he may be loosed.\\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.)."], ["<span dir=\\"rtl\\">\\u05e8\\u05e0\\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWho divided.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8 \\u2550 \\u05e8\\u05d2\\u05e2</span> \\u201cwho rebuketh,\\u201d by metathesis; others compare it with <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d5\\u05e2</span> \\u201crest\\u201d (Jer. vi. 17), and render it \\u201cwho giveth rest;\\u201d I approve of this latter explanation. <span dir=\\"rtl\\"><sup>17</sup><i class=\\"footnote\\">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span>; but indirectly I. E. intended by the words <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8 \\u05e9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> to paraphrase the words <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> and to indicate that, although placed after <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> they do not express the effect, but rather the cause.</i>\\u05d5\\u05d9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \\u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\\u201d \\u201cSea\\u201d and \\u201cwaves\\u201d are figurative expressions for the oppressors."], ["<em>I have covered thee</em> to protect thee against him, \\u201cwho was ready to destroy\\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e1\\u05d5\\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span dir=\\"rtl\\">\\u05d9</span> is silent, according to the rule;<sup>18</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e1\\u05d5\\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05b4\\u05d9\\u05b0\\u05e1\\u05d3</span> is fully corresponding to <span dir=\\"rtl\\">\\u05dc\\u05b4\\u05e9\\u05c1\\u05b0\\u05de\\u05d5\\u05b9\\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span dir=\\"rtl\\">\\u05d9</span> mentioned in the preceding note.</i> comp. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e9\\u05d5\\u05df</span> \\u201cto sleep\\u201d (Eccl. v. 11)."], ["<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e2\\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e2</span> \\u201cto fix\\u201d) to the bottom of the vessel. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e8\\u05e2\\u05dc\\u05d4</span> <em>Trembling</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05dc\\u05d5</span> \\u201cthey have been shaken\\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d9\\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> \\u201cyou may milk out\\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d9\\u05dd</span> or <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05d9\\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d9\\u05ea</span> s <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4</span>, that of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> is <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span>.</i> The meaning of this figure is, \\u201cthou hast received the full measure of evil.\\u201d"], ["<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him."], ["<span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d3</span> <em>Shall be sorry</em>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d5\\u05d3</span> \\u201cto mourn\\u201d (Job ii. 11). <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05d9</span> <em>Two things</em>, etc. \\u201cDesolation\\u201d and \\u201cthe sword\\u201d are the same, for desolation accompanies the sword; \\u201cdestruction\\u201d and \\u201cfamine\\u201d are likewise the same;<sup>21</sup><i class=\\"footnote\\">The verse quoted by I. E. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05e8\\u05d9 \\u05dc\\u05db\\u05dd \\u05de\\u05d8\\u05d4 \\u05dc\\u05d7\\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05e9\\u05d5\\u05d3 \\u05dc\\u05e2\\u05d5\\u05dc\\u05dd \\u05e2\\u05dd \\u05d4\\u05d7\\u05e8\\u05d1</span>; it proves only that <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d3</span> and <span dir=\\"rtl\\">\\u05d3\\u05e2\\u05d1</span> are connected together, but it contains nothing concerning the identity of <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d3</span> and <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span>. The original Hebrew text probably contained also the words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05d4\\u05e8\\u05e2\\u05d1</span>, to which the quotation which follows refers.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05e8\\u05d9 \\u05dc\\u05db\\u05dd \\u05de\\u05d8\\u05d4 \\u05dc\\u05d7\\u05dd</span>. \\u201cand when I have broken the staff of your bread\\u201d (Lev. xxvi. 26). Others explain <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d9\\u05dd</span> \\u201cIn pairs.\\u201d The evils come unto thee in pairs. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d9\\u2550\\u05de\\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident."], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05e4\\u05d5</span> <em>Have fainted</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e2\\u05dc\\u05e3</span> \\u201cand he fainted\\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05d0</span> A bird.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cA wild bull.\\u201d</i> It is hap. leg. <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05d0 \\u05de\\u05db\\u05de\\u05e8</span> \\u201cAs the bird of the net,\\u201d that is, the bird caught in a net. <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05e8</span> <em>Net</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05d5\\u05e8\\u05d9\\u05d5</span> \\u201ctheir own nets\\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \\u201cthe fury of the Lord.\\u201d"], ["<em>Hear now</em>, the prophecy which follows in the next verses. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05db\\u05d5\\u05e8\\u05ea</span> <em>And drunken with</em>. Supply <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4</span> \\u201canger,\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e3</span> \\u201cwrath,\\u201d or <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5\\u05ea</span> \\u201cevils.\\u201d<sup>23</sup><i class=\\"footnote\\">The supplement is deemed necessary by I. E. because <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05db\\u05d5\\u05bc\\u05e8\\u05b7\\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1 \\u05e2\\u05de\\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cThat pleadeth the cause of His people.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d4 \\u05e8\\u05d9\\u05d1</span> \\u201cthe cause of the widow\\u201d (i. 23)."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05d2\\u05d9\\u05da</span> <em>That afflict thee</em>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d5\\u05df</span> \\u201ctrouble.\\u201d It is Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d4</span>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d2\\u05d4</span> \\u201cHe hath afflicted\\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea."]], [["All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \\u201cDepart ye,\\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \\u201cthe uncircumcised and unclean shall no more come unto thee\\u201d (ver. 1.); \\u201cfor this is as the waters of Noah,\\u201d etc. (liv. 1); \\u201cthus have I sworn\\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class=\\"footnote\\">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3 \\u05d9\\u05d1\\u05d5\\u05d0</span> <em>Shall no more come</em>. As to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05d0</span> and <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> following each other without conjunction, comp: <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d1\\u05d5 \\u05ea\\u05d3\\u05d1\\u05e8\\u05d5</span> \\u201ctalk no more.\\u201d The conjunction <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b6</span> <span dir=\\"ltr\\"><sup>2</sup><i class=\\"footnote\\">That is <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05e9\\u05c1\\u05b6\\u05e8</span>; I. E. says <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b6</span>, because he is more used to it than to the full form <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class=\\"footnote\\">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>"], ["<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class=\\"footnote\\">The word \\u201ctherefore\\u201d does not refer to the remark immediately preceding, but to the words of the text, \\u201cShake thyself from the dust,\\u201d which imply, that she was lying in the dust.\\u2014The words \\u201csit down\\u201d are to be contrasted with the lying in dust.</i> continues, \\u201cArise, sit down;\\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation."], ["<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you."], ["<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e4\\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes."], ["<span dir=\\"rtl\\">\\u05de\\u05d4 \\u05dc\\u05d9 \\u05e4\\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class=\\"footnote\\">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \\u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e9\\u05dc\\u05d9\\u05d5</span> \\u201cAnd they that rule over them,\\u201d that is, the princes of Israel, or \\u201cHis poets;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cthey that speak in proverbs\\u201d (Num. xxi. 27). <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05dc\\u05d9\\u05dc\\u05d5</span> <em>Ho\\u1e87l</em>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cMake them to howl.\\u201d</i> The <span dir=\\"rtl\\">\\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span dir=\\"rtl\\">\\u05de\\u05ea\\u05e0\\u05d0\\u05e5\\u2550\\u05de\\u05e0\\u05d0\\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span dir=\\"rtl\\">\\u05e0</span> compensates for the omitted <span dir=\\"rtl\\">\\u05ea</span>.<span dir=\\"ltr\\"><sup>7</sup><i class=\\"footnote\\">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>, but exceptionally of other verbs.</i></span>"], ["<em>Therefore my people shall know my name</em> when I shall proclaim, \\u201cBehold, it is I.\\u201d"], ["<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \\u201cBehold, it is I,\\u201d then \\u201chow beautiful,\\u201d etc. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d4</span> \\u201cto desire.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d5\\u05d4</span> \\u201cdesire.\\u201d He who thinks that <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05d5</span> is radical, is mistaken, although the root <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d4</span> \\u201cto be beautiful\\u201d is found in Rabbinical literature.<sup>8</sup><i class=\\"footnote\\">Comp. the phrase <span dir=\\"rtl\\">\\u05dc\\u05da \\u05e0\\u05d0\\u05d4 \\u05dc\\u05e9\\u05d1\\u05d7</span> \\u201cIt is becoming to praise Thee,\\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9</span> \\u201cbehold, it is I.\\u201d"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05e6\\u05e4\\u05d9\\u05da \\u05e0\\u05e9\\u05d0\\u05d5 \\u05e7\\u05d5\\u05dc \\u05d9\\u05d7\\u05d3\\u05d9\\u05d5 \\u05d9\\u05e8\\u05e0\\u05e0\\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class=\\"footnote\\">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e4\\u05d9\\u05dd \\u05e9\\u05d9\\u05e9 \\u05dc\\u05da</span> \\u201cwatchmen that are unto thee\\u201d as the explanation of <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e4\\u05d9\\u05da</span> \\u201cthy watchmen,\\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05e9</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dd</span> \\u201cappoint,\\u201d an <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05e6\\u05d5\\u05e4\\u05d9\\u05da</span> is to be translated accordingly: \\u201cLet there be the voice of thy own watchmen.\\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \\u201cThat thou, Lord, art seen face to face\\u201d (Num. xiv. 14)."], ["<span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7\\u05d5</span> <em>Break forth</em>. A poetical expression for \\u201cspeak.\\u201d The word has the same meaning in Arabic.<sup>10</sup><i class=\\"footnote\\">Comp. I. E. on xiv. 7.</i>"], ["<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e4\\u05e1\\u05d5\\u2550\\u05d1\\u05d0\\u05e4\\u05e1</span> \\u201cin his land\\u201d (ver. 4); <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e4\\u05e1\\u05d9</span> \\u201cand my land\\u201d (xlvii. 8).<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05d5\\u05d0\\u05e4\\u05e1\\u05d9 \\u05e2\\u05d5\\u05d3</span> is according to this explanation, to be translated \\u201cI and my land shall remain for ever.\\u201d A. V., \\u201cI am, and none else beside me.\\u201d According to I. E. \\u201cI am, and none besides.\\u201d</i> To others the <span dir=\\"rtl\\">\\u05d0</span> is prosthetic; they compare, therefore, <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> with <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05e1\\u05ea</span> \\u201ca handful\\u201d (Ps. lxxii. 16).<sup>12</sup><i class=\\"footnote\\">It is difficult to see the connection between <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05e1\\u05ea</span> \\u201chandful\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> \\u201cends.\\u201d The latter is perhaps according to this translation to be rendered like <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dc\\u05c2\\u05d0\\u05c7\\u05d4\\u05bc</span> \\u201cthe fulness of\\u201d or \\u201cthe inhabitants of.\\u201d</i> I connect it with <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d0\\u05e4\\u05e1\\u05d9\\u05dd</span> \\u201cwaters to the ankles\\u201d (Ez. xlvii. 3).<sup>13</sup><i class=\\"footnote\\">The meaning of <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> is according to this explanation, \\u201cankle\\u201d \\u201cextremity,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9 \\u05d0\\u05e8\\u05e5</span> \\u201cthe extremities of the earth,\\u201d or \\u201cthe ends of the earth.\\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class=\\"footnote\\">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \\u201carm of the Lord\\u201d by \\u201cMessiah.\\u201d</i>"], ["<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \\u201cDepart ye\\u201d is to indicate that it is to be done immediately. Comp. \\u201cTurn in, my lord, turn in to me\\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> \\u201cthere\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\u201cthere\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\"rtl\\">\\u05de\\u05b4\\u05ea\\u05c2\\u05bc\\u05db\\u05c7\\u05d4\\u05bc</span>, since it could easily be connected with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201call the nations.\\u201d The parallelism of the verse (<span dir=\\"rtl\\">\\u05e9\\u05dd\\u2550\\u05de\\u05ea\\u05db\\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> \\u201cthere\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\u201cthere\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\"rtl\\">\\u05de\\u05b4\\u05ea\\u05c2\\u05bc\\u05db\\u05c7\\u05d4\\u05bc</span>, since it could easily be connected with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201call the nations.\\u201d The parallelism of the verse (<span dir=\\"rtl\\">\\u05e9\\u05dd\\u2550\\u05de\\u05ea\\u05db\\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class=\\"footnote\\">That is from c. l., if we are to consider \\u201cthe north\\u201d (xlix, 12) and \\u201cBabylon\\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span dir=\\"rtl\\">\\u05e8</span> is a guttural letter.<sup>17</sup><i class=\\"footnote\\">The root of the word is <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e8</span>; the one <span dir=\\"rtl\\">\\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span dir=\\"rtl\\">\\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class=\\"footnote\\">The Law (<span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span>) is called here according to I. E. <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9 \\u05d9\\u05d9</span> \\u201cthe vessels\\u201d or \\u201cthe instruments\\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation."], ["<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class=\\"footnote\\">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e1\\u05e4\\u05db\\u05dd</span> \\u201cAnd your gatherer,\\u201d that is, he who gathers the people scattered by the exile. I however, explain it \\u201cand your rereward;\\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e1\\u05e3</span> \\u201crereward\\u201d (Num. x. 25)."], ["The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \\u201cmy servant\\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \\u201che shall see his seed\\u201d (liii. 10), \\u201che shall prolong his days\\u201d (ib.)? This was not in fact the case. Again, \\u201cand he shall divide the spoil with the strong\\u201d (liii. 12).<sup>20</sup><i class=\\"footnote\\">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d9\\u05d4 \\u05d2\\u05de\\u05d5\\u05e8\\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \\u201cthe Lord will go before you,\\u201d etc., which undoubtedly refers to the Israelites, and is followed by \\u201cSing, O barren,\\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class=\\"footnote\\">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \\u201cHe is despised and rejected of men,\\u201d \\u201che was taken from prison and judgment,\\u201d \\u201cand he made his grave with the wicked,\\u201d \\u201che shall see his seed, he shall prolong his days.\\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \\u201c<em>he shall scatter many nations</em>\\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \\u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \\u201cBut I was like a lamb or an ox that is brought to the slaughter\\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \\u201cmy servant,\\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc \\u05e2\\u05d1\\u05d3\\u05d9 \\u2550 )\\u05e2\\u05d1\\u05d3\\u05d9</span> \\u201cmy servant Israel,\\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0</span> <em>Exalted</em>. It is Niphal."], ["<span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d5</span> <em>Were astonished</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d5</span> \\u201cand shall be astonished\\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span dir=\\"rtl\\">\\u05db\\u05df \\u05de\\u05e9\\u05d7\\u05ea \\u05de\\u05d0\\u05d9\\u05e9 \\u05de\\u05e8\\u05d0\\u05d4\\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05de\\u05e8</span> \\u201csaying\\u201d before this sentence.<sup>23</sup><i class=\\"footnote\\">That is, the words \\u201cHis visage is so marred more than any man\\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \\u201cHis visage was,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05ea</span> <em>Marred</em>. It is an adjective. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8\\u05d5</span> <em>And his form</em>. It is in form similar to <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d1\\u05d5</span> \\u201chis breadth\\u201d (Exod. xxv. 10).<sup>24</sup><i class=\\"footnote\\">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d7\\u05b0\\u05d1\\u05bc\\ufb4b</span>) the other Holem (<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b9\\u05d0\\u05b2\\u05e8\\ufb4b</span>); this leads to the conjecture that I. E. read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c7\\u05d0\\u05b3\\u05e8\\ufb4b</span>.</i>\\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \\u201cHas the Jew a mouth, an eye, etc.?\\u201d This is the case among Mahometans as well as among Christians."], ["<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \\u201che will be high and exalted.\\u201d As it was true <sup>25</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4 \\u05db\\u05df \\u05d0\\u05de\\u05ea\\u05e0\\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4 \\u05d6\\u05de\\u05df</span> \\u201cas there was a time.\\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05de\\u05d4\\u05dd</span> \\u201cof them\\u201d and refers to <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05d9\\u05dd</span> \\u201cthose that saw them\\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05d9\\u05dc\\u05d5\\u2550\\u05e2\\u05dc\\u05d9\\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cShall they see.\\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered."]], [["<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?"], ["<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class=\\"footnote\\">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cFor he shall grow up.\\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\\u2014comp., \\u201chis branches shall spread\\u201d (Hosea xiv. 7)\\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8\\u05d5 \\u05de\\u05d1\\u05e0\\u05d9 \\u05d0\\u05d3\\u05dd</span> \\u201cand his form was marred more than that of the sons of men\\u201d (lii. 14). <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d0\\u05d4 \\u05d5\\u05dc\\u05d0 \\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5 \\u2550 \\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d0\\u05d4 \\u05d5\\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5</span> \\u201cthere is no beauty, nor do we desire him;\\u201d the negation <span dir=\\"rtl\\">\\u05dc\\u05d0</span> before <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d0\\u05d4</span>, refers also to <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5</span>; comp. Prov. xxi. 14."], ["<span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d3\\u05dc \\u05d0\\u05d9\\u05e9\\u05d9\\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAnd rejected of men.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05d0\\u05d1\\u05d5\\u05ea \\u05d0\\u05d9\\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> is to be compared with the same word in the phrase <span dir=\\"rtl\\">\\u05d9\\u05d9 \\u05d0\\u05d9\\u05e9 \\u05de\\u05dc\\u05d7\\u05de\\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \\u201ca being;\\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him."], ["<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d5\\u05e2</span> <em>Stricken</em>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e2</span> \\u201cplague\\u201d (Lev. xiii. 5). <span dir=\\"rtl\\">\\u05de\\u05bb\\u05d1\\u05bc\\u05b5\\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \\u201cAll we like sheep have gone astray\\u201d (ver. 6)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05dc\\u05dc</span> <em>Slain</em>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cWounded.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dc</span> \\u201cslain\\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \\u201cthe chastisement of our peace is upon him;\\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \\u201cAnd there will be a time of trouble\\u201d (Dan. xii. 1); moreover, when the angels said, \\u201cAll the earth is dwelling in peace;\\u201d one of them asked, \\u201cHow long wilt Thou not pity Jerusalem ?\\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy."], ["<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \\u201chim smitten of God\\u201d (ver. 4), comp. \\u201cSurely our fathers have inherited lies,\\u201d etc. (Jer. xvi. 14). <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span> <em>Hath laid</em>. Lit. \\u201cHath caused to meet;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05d2\\u05e2</span> \\u201cand he alighted\\u201d (Gen. xxviii. 11). <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> Lit. \\u201ciniquity;\\u201d here it means the punishment for the iniquity. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> \\u201cpunishment\\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class=\\"footnote\\">The passage referred to is <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d0 \\u05e9\\u05dc\\u05dd \\u05e2\\u05d5\\u05df \\u05d4\\u05d0\\u05de\\u05e8\\u05d9</span> \\u201cfor the iniquity of the Amorites is not yet full\\u201d (A.V.). It requires, however, to be proved that <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> in this passage means \\u201cpunishment.\\u201d</i> Lam. iv. 6). Some explain <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span> \\u201che caused to pray;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> has, according to their opinion, the usual meaning \\u201ciniquity;\\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \\u201cAnd seek the peace of the city,\\u201d etc. (Jer. xxix. 7). But <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> in this sense, joined with <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2 \\u05d1</span> means \\u201cto pray to,\\u201d the meaning of the Hiphil <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1</span> is, \\u201cto cause to pray to,\\u201d and also, \\u201cto accept the prayer,\\u201d if the noun governed by the preposition <span dir=\\"rtl\\">\\u05d1</span> is the same as the subject to the verb <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span>; and <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05e8</span> is to be translated, \\u201cHe caused to pray to Himself;\\u201d if, therefore, the phrase <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> is neither the one nor the other, since in the latter case, not \\u201cthe iniquity\\u201d but \\u201cthe atonement for the iniquity,\\u201d not \\u201cthe punishment,\\u201d but \\u201cthe cancelling of the punishment,\\u201d (not <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> but <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05ea \\u05e2\\u05d5\\u05df</span>) is the object of the prayer.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \\u201cYet he does not open his mouth,\\u201d is repeated to express the continuity of this fact."], ["<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d7\\u05d7</span> <em>Shall declare</em>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d7</span> \\u201cspeak\\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \\u201cthey were already as cut off out of the land of the living.\\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \\u201che was slain for our transgressions\\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd\\u2550\\u05dc\\u05de\\u05d5</span> \\u201cTo them,\\u201d that is, \\u201cto the Israelites.\\u201d"], ["Some refer this verse to those Israelites that die in exile; others derive <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9\\u05d5</span> from <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d4</span> \\u201chigh place;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9\\u05de\\u05d5</span> \\u201ctheir high places\\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8\\u05d5\\u2550\\u05d1\\u05de\\u05ea\\u05d9\\u05d5</span> \\u201chis tomb.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05e9\\u05e2\\u2550\\u05e2\\u05e9\\u05d9\\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class=\\"footnote\\">A.V., \\u201cRich.\\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \\u201cLet me die with the Philistines\\u201d (Jud. xvi. 20). As to <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05df</span> \\u201che longed to give;\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd be made.\\u201d \\u201cAnd warred.\\u201d\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\u00fbs.</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd be made.\\u201d \\u201cAnd warred.\\u201d\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\u00fbs.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05d7\\u05dd</span> \\u201cand he intended to fight\\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \\u201cbecause he had done no violence.\\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05c7\\u05de\\u05d5\\u05c2\\u05ea</span> does not change in the construct state into <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05de\\u05d5\\u05c2\\u05ea</span>, as is the case in <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05de\\u05c2\\u05ea\\u05c7\\u05d9\\u05d5</span>, I answer, that this noun has two forms in the plural, like <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d9\\u05e1</span> \\u201cofficer:\\u201d <span dir=\\"rtl\\">\\u05e1\\u05c7\\u05e8\\u05b4\\u05d9\\u05e1\\u05b5\\u05d9</span> (Gen. xl. 7); and <span dir=\\"rtl\\">\\u05e1\\u05b0\\u05e8\\u05b4\\u05d9\\u05e1\\u05b5\\u05d9</span> (Est. vi. 14)."], ["<span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d1\\u05bc\\u05b0\\u05d0\\u05d5\\u05c2</span> <em>To bruise him</em>. It is in form similar to <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d1\\u05bc\\u05b0\\u05e8\\u05d5\\u05c2</span>, \\u201cto speak with him\\u201d (Gen. xxxvii. 4). It is Piel. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span>, but conjugated like a verb <span dir=\\"rtl\\"><sup>10</sup><i class=\\"footnote\\">The Hiphil of the verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d0</span> has Hirek in the second syllable followed by <span dir=\\"rtl\\">\\u05d9\\u05d0</span>, <em>e.g</em>. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0</span> \\u201che called,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e7\\u05b0\\u05e8\\u05b4\\u05d9\\u05d0</span>, while the Hiphil of the verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span> has Kamez followed by <span dir=\\"rtl\\">\\u05d4</span>, <em>e.g</em>. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d4</span> \\u201che met,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e7\\u05b0\\u05e8\\u05c7\\u05d4</span>. This distinction is, however, not always adhered to: so here <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05b4\\u05d9</span>, the apocopated form of <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05b4\\u05d9\\u05d0</span>, instead of <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05c7\\u05d4</span> the root being <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d4</span>.</i>;\\u05dc\\u05f4\\u05d0</span> comp. <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05dc\\u05d5\\u05d0\\u05d9\\u05d4 \\u05d0\\u05e9\\u05e8 \\u05d7\\u05dc\\u05d4</span> \\u201cthe sicknesses which the Lord hath laid upon it\\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05ea\\u05e9\\u05d9\\u05dd \\u05d0\\u05e9\\u05dd \\u05e0\\u05e4\\u05e9\\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou shalt make his soul an offering for sin.\\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class=\\"footnote\\">The corresponding words of the Hebrew text are <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05ea \\u05d4\\u05e9\\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d4</span>, which was wrongly changed into <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05ea \\u05d4\\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05de\\u05dc \\u05e0\\u05e4\\u05e9\\u05d5 \\u05d9\\u05e8\\u05d0\\u05d4 \\u05d9\\u05e9\\u05d1\\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cHe shall see of the travail of his soul, and shall be satisfied.\\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7 \\u05e2\\u05d1\\u05d3\\u05d9 \\u05dc\\u05e8\\u05d1\\u05d9\\u05dd \\u05d1\\u05d3\\u05e2\\u05ea\\u05d5 \\u05d9\\u05e6\\u05d3\\u05d9\\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cShall my righteous servant justify many.\\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class=\\"footnote\\">The passage referred to, \\u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow."], ["<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d1\\u05d9\\u05dd</span> <em>with the great</em>\\u2014comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cchief\\u201d (Est. i. 8)\\u2014to signify \\u201cthe prophets,\\u201d and understand by <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> <em>the strong</em> \\u201cthe patriarchs.\\u201d <sup>16</sup><i class=\\"footnote\\">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05d9\\u05dd</span> \\u201cgreat,\\u201d and <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cmighty\\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \\u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span dir=\\"rtl\\">\\u05de\\u05df \\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd \\u2550 \\u05d0\\u05ea \\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cof the strong;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d4\\u05e2\\u05d9\\u05e8</span> \\u201cfrom the city\\u201d (Exod. ix. 29). <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e8\\u05d4</span> <em>He poured out</em>. Some render it, \\u201che has discovered;\\u201d that is, \\u201che has done publicly.\\u201d I think it is to be compared with <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e2\\u05e8</span> \\u201cand she emptied\\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e2\\u05b7\\u05e8</span> the apocopated form of <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e2\\u05c7\\u05e8\\u05b6\\u05d4</span> is Piel, <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e2\\u05b1\\u05e8\\u05b8\\u05d4</span> is Hiphil.</i> and especially with <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e8 \\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cdo not pour out my soul\\u201d (Psalm cxli. 8), and to be rendered \\u201che poured out.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span> And with. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2\\u05d9\\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \\u201cthe transgressors,\\u201d the heathen nations are meant.<sup>18</sup><i class=\\"footnote\\">That vexed and illtreated Israel.</i>"], ["I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class=\\"footnote\\">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\\u2014lxvi., have no inner connexion throughout, and that in this portion <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d9</span> \\u201cmy servant\\u201d refers to Israel. His own opinion is, that \\u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \\u201cmy servant,\\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \\u201cI gave my back to the smiters,\\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class=\\"footnote\\">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>"]], [["<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \\u201cbarren\\u201d and \\u201ca woman that did not bear\\u201d\\u2014the latter attribute being the explanation of the former\\u2014because of its small number. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d9 ,\\u05e4\\u05e6\\u05d7\\u05d9</span>. I have already explained these two words.<sup>1</sup><i class=\\"footnote\\">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d7\\u05dc\\u05d4</span> <em>That didst not travail with child</em>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ex. xv. 14); repeat <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05e8\\u05d4</span> \\u201cO barren\\u201d before <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e0\\u05d9 \\u05d1\\u05e2\\u05d5\\u05dc\\u05d4 .\\u05d7\\u05dc\\u05d4 \\u05dc\\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class=\\"footnote\\">The explanation introduced by the words <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d3\\u05e2\\u05ea \\u05e8\\u05de\\u05f4\\u05d4 \\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da \\u05d0\\u05de\\u05ea</span>, \\u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\\u201d refers doubtlessly to the words <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span>, \\u201cthe children of the married woman.\\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc</span>), that is, every nation that has its own king, is meant here by <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span> \\u201cthe married wife.\\u201d<sup>3</sup><i class=\\"footnote\\">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>"], ["<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span dir=\\"rtl\\">\\u05d9\\u05d8\\u05d5</span> <em>Let them stretch forth</em>. Let \\u201cthe children of the desolate\\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8</span> \\u201cand one said\\u201d (Gen. xlviii. 1). <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05d7\\u05e9\\u05db\\u05d9</span> <em>Prevent</em><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cSpare not.\\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\\u2014The restoration of the towns and villages is meant by this figure."], ["<span dir=\\"rtl\\">\\u05ea\\u05e4\\u05e8\\u05d5\\u05e6\\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThou shalt break forth.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e8\\u05e6\\u05ea</span> \\u201cand thou shalt spread abroad\\u201d (Gen. xxviii. 14). Some connect it with <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e5</span> \\u201cto break forth\\u201d<sup>7</sup><i class=\\"footnote\\">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d9\\u05d1\\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \\u201cthey\\u201d refers to <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05da</span> \\u201cthy seed.\\u201d<sup>8</sup><i class=\\"footnote\\">I. E. makes this observation, as if to say, that in spite of the change in number (<span dir=\\"rtl\\">\\u05d9\\u05d9\\u05e8\\u05e9</span> sing., <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d9\\u05d1\\u05d5</span> pl.) the noun <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05da</span> is the subject to both verbs.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d7\\u05e4\\u05d9\\u05e8\\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e4\\u05e8\\u05d4</span> \\u201cand shall be confounded\\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class=\\"footnote\\">This is the translation of the words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05d2\\u05dc\\u05d5\\u05ea \\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span>; but <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span> is rather suspicious; for first, the third person <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cthe stay of the Israelites in Egypt is meant.\\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span>, according to this explanation, is \\u201cthy vigour\\u201d or \\u201cthe period of thy vigour\\u201d\\u2014that is, the period of the independence of the Israelites, the opposite of <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05da</span> \\u201cthy widowhood,\\u201d the period of weakness and bereavement. According to the former explanation, <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span> \\u201cthy youth\\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05da</span>, \\u201cthy widowhood,\\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence."], ["<span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b7\\u05d9\\u05b4\\u05da\\u05b0 ,\\u05e2\\u05e9\\u05c1\\u05c2\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b7\\u05d9\\u05b4\\u05da\\u05b0 ,\\u05e2\\u05e9\\u05c1\\u05b9\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> instead of <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b5\\u05da\\u05b0 ,\\u05e2\\u05d5\\u05b9\\u05e9\\u05b9\\u05b5\\u05da\\u05b0</span>.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05e2\\u05e9\\u05c7\\u05c1\\u05d9\\u05d5</span> \\u201cin Him that made him\\u201d (Ps. cxlix. 2); <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05dd</span> \\u201cGod;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e0\\u05d9\\u05dd</span> \\u201cLord;\\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class=\\"footnote\\">I. E. calls this form <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05db\\u05d1\\u05d5\\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e2\\u05dc\\u05d9\\u05da</span> \\u201cThine husband\\u201d is here used for <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05da</span> \\u201cthy King.\\u201d and <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05da</span> \\u201cthy Maker\\u201d for <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span> \\u201cthy God.\\u201d<sup>13</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05d8\\u05e2\\u05dd \\u05d1\\u05d5\\u05e2\\u05dc\\u05d9\\u05da \\u05db\\u05de\\u05d5 \\u05de\\u05dc\\u05db\\u05da \\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da \\u05db\\u05de\\u05d5</span>. Lit. The meaning of \\u201cthy husband\\u201d is \\u201cthy king and thy God,\\u201d as <em>e.g</em>.; in his remark on <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span> from <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05da</span>, and consider it as the explanation of <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e9\\u05d9\\u05da</span>, which is to be supplied; the emended text would be <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e9\\u05d9\\u05da \\u05db\\u05de\\u05d5 \\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \\u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\\u201d etc., (Zeph. iii. 9)."], ["<em>As a woman forsaken</em>, etc. \\u201cThe reproach of Israel\\u2019s widowhood,\\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \\u201cthy Maker is thy husband,\\u201d etc., (ver. 5)\\u2014<span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05d1\\u05ea</span> \\u201cgrieved\\u201d is an adjective, not a participle, which it resembles in form\\u2014the text continues therefore, \\u201cthe Lord hath called thee.\\u201d<sup>14</sup><i class=\\"footnote\\">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea \\u05e0\\u05e2\\u05d5\\u05e8\\u05d9\\u05dd \\u05db\\u05d9 \\u05ea\\u05de\\u05d0\\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou wast refused.\\u201d</i> thou hast been."], ["<span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d2\\u05e2</span> <em>For a moment</em>. The preposition <span dir=\\"rtl\\">\\u05d1</span> is here pleonastic as in <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d7\\u05dc\\u05d4</span> \\u201cat the beginning\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d5\\u05e0\\u05d4</span> \\u201cat first.\\u201d<sup>16</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span>; but since this word has the meaning \\u201cin the first month,\\u201d it is to be emended into <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05e0\\u05d4</span>, \\u201cat first;\\u201d comp. I. E. on i. 26.\\u2014The <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d2\\u05e2</span> may justly be considered as superfluous, since <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is here used as a noun, and the accusative without the preposition <span dir=\\"rtl\\">\\u05d1</span> would likewise express the duration of time. This is not the case with <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d7\\u05dc\\u05d4</span>, which without the preposition is a noun, \\u201cthe beginning;\\u201d with the preposition it is an adverb meaning \\u201cat first.\\u201d</i> Some say that the meaning of <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is \\u201crebuke;\\u201d comp. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d2\\u05e2</span> \\u201cwho rebuketh.\\u201d<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThat divided.\\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class=\\"footnote\\">By the parallelism <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is the opposite of <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05de\\u05d9\\u05dd</span> \\u201cmercy.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e6\\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \\u201cI hid my face for a moment.\\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness."], ["<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class=\\"footnote\\">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \\u201cNeither will I again smite any more every thing living as I have done,\\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class=\\"footnote\\">I. E. could better refer to the same word <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05e3</span> \\u201cwrath,\\u201d used before (ver. 8).</i>"], ["<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05da</span> \\u201cthy peace,\\u201d instead of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9</span> \\u201cmy peace.\\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05d8\\u05d9\\u05e0\\u05d4</span> <em>Shall be removed</em>. It is the same form as <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05b6\\u05d9\\u05e0\\u05c7\\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has two forms.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05c7\\u05d4</span> with preceding Sheva, and <span dir=\\"rtl\\">\\u05e0\\u05c7\\u05d4</span> with preceding Segol (<span dir=\\"rtl\\">\\u2013\\u05b6\\u05d9</span>); <em>e.g</em>., <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c7\\u05e9\\u05b9\\u05c1\\u05d1\\u05b0\\u05e0\\u05c7\\u05d4</span> and <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e9\\u05c1\\u05d5\\u05bc\\u05d1\\u05b6\\u05d9\\u05e0\\u05c7\\u05d4</span></i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e2\\u05e8\\u05d4</span> \\u201cTempestuous;\\u201d comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e2\\u05e8</span> (Jon. i. 11); or \\u201cTossed with tempest.\\u201d Jerusalem is meant.<sup>22a</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d0 \\u05d6\\u05d0\\u05ea \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span>; either <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d0</span> or <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea</span> is superfluous, or <span dir=\\"rtl\\">\\u05d1\\u05ea</span> is to be read instead of <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05da</span> A precious stone of black colour. Some think that it is the same as <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05da</span>, \\u201can emerald\\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8\\u05d9\\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class=\\"footnote\\">Saadiah is of opinion that <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8</span> signifies a stone of white colour, because of the expression <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05ea \\u05d4\\u05e1\\u05e4\\u05d9\\u05e8</span>, \\u201cthe white colour of the sapphire\\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \\u201cthe pavement of a sapphire stone,\\u201d and infers, by means of the rule of parallelism, that <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8</span> has the same colour as <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>, of which the verb <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d5</span> \\u201cthey are red\\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7)."], ["<span dir=\\"rtl\\">\\u05db\\u05d3\\u05db\\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05e9\\u05ea\\u05d9\\u05da</span> <em>And thy windows</em>. It is derived from <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201csun.\\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9\\u05d4</span> is the name of the aperture through which the sunlight (<span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05de\\u05d5 \\u05d6\\u05db\\u05d5\\u05db\\u05d9\\u05d5\\u05ea \\u05d5\\u05d4\\u05df \\u05d1\\u05d7\\u05dc\\u05d5\\u05e0\\u05d5\\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05df \\u05d6\\u05db\\u05d5\\u05db\\u05d9\\u05d5\\u05ea \\u05d9\\u05e9\\u05d9\\u05de\\u05d5 \\u05d1\\u05d7\\u05dc\\u05d5\\u05e0\\u05d5\\u05ea</span> \\u201cand these are transparent things which are put in the windows.\\u201d</i> in stately palaces. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd thy gates.\\u201d</i> And the windows of thy gates.<sup>26</sup><i class=\\"footnote\\">The words of the Hebrew text, <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05d4\\u05de\\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e2\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd</span> \\u201cand these\\u201d could refer; secondly, <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9\\u05d5\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201csun,\\u201d and not from the verb <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201cto serve\\u201d or \\u201cto attend;\\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u0597 \\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u05d5\\u05d4\\u05df \\u05d4\\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e2\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8</span>. The translation is based on this suggestion.</i> <span dir=\\"rtl\\">\\u05d0\\u05e7\\u05d3\\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span dir=\\"rtl\\">\\u05d0</span> is prosthetic; comp. <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d7\\u05d4</span> \\u201cis kindled\\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value."], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class=\\"footnote\\">Comp. c. iii., Note 5.</i> and is used as a synonym of <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05de\\u05d9\\u05d3</span> \\u201cpupil.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1</span> <em>And great shall be</em>. It is a verb; the <span dir=\\"rtl\\">\\u05d5</span> turns the past into the future."], ["<span dir=\\"rtl\\">\\u05ea\\u05db\\u05e0\\u05e0\\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span dir=\\"rtl\\">\\u05ea</span> is omitted and compensated by the Dagesh in the <span dir=\\"rtl\\">\\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05db\\u05d9\\u05dd</span> \\u201cthe kings\\u201d of the Hebrew text is perhaps a corruption of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power."], ["<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8 \\u05d9\\u05d2\\u05d5\\u05e8</span>. According to R. Jonah: \\u201cthey will surely gather together;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05d2\\u05d5\\u05e8\\u05d5\\u05ea</span> \\u201cbarns,\\u201d<sup>28</sup><i class=\\"footnote\\">Lit., \\u201cthe places where the corn is gathered together.\\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \\u201cIs it possible, that any alliance should be made except with my permission ?\\u201d (The alliance between Gog and Magog is here referred to.) \\u201cHe who is now thy ally, and will then become thy enemy, will fall.\\u201d<sup>29</sup><i class=\\"footnote\\">This explanation seems to be based on the meaning of the two prepositions <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05da</span> and <span dir=\\"rtl\\">\\u05d0\\u05ea ;\\u05e2\\u05dc\\u05d9\\u05da</span> \\u201cwith\\u201d indicates alliance, friendship; <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cagainst,\\u201d enmity and war.</i> I take <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8 \\u05d9\\u05d2\\u05d5\\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05da \\u05d9\\u05e4\\u05d5\\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cShall fall for thy sake.\\u201d</i> The verb <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> has here the same meaning as in <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05db\\u05e9\\u05d3\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4 \\u05e0\\u05d5\\u05e4\\u05dc</span> \\u201cthou fallest away to the Chald\\u04d5ans\\u201d (Jer. xxxvii. 13); and in <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e4\\u05e0\\u05d9 \\u05db\\u05dc \\u05d0\\u05d7\\u05d9\\u05d5 \\u05e0\\u05e4\\u05dc</span> \\u201che surrendered to all his brethren\\u201d (Gen. xxv. 18); namely: \\u201cto submit to the authority of.\\u201d<sup>31</sup><i class=\\"footnote\\">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \\u201cto surrender,\\u201d is not even mentioned there.</i>"], ["<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05e6\\u05d9\\u05d0 \\u05db\\u05dc\\u05d9 \\u05dc\\u05de\\u05e2\\u05e9\\u05d4\\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cAn instrument for his work.\\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith."], ["<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8 \\u05e2\\u05dc\\u05d9\\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05e8</span> \\u201cis taken away,\\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \\u201cany weapon,\\u201d etc.<sup>33</sup><i class=\\"footnote\\">This same opinion, that the phrase \\u201cevery tongue,\\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \\u201cIt is a figurative expression.\\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class=\\"footnote\\">As to the verb \\u201cto eat\\u201d being used in a figurative sense, signifying \\u201cto learn,\\u201d \\u201cto perceive.\\u201d</i> \\u201cEat this roll,\\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class=\\"footnote\\">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class=\\"footnote\\">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\\u2019s Song ii. 4.\\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>"], ["<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class=\\"footnote\\">By the term <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d5\\u05ea \\u05e0\\u05db\\u05e8\\u05d9\\u05d5\\u05ea</span> \\u201cprofane science,\\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05e9\\u05df</span> <em>In fatness</em>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class=\\"footnote\\">A second explanation is indicated by I. E. in the additional words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d8\\u05e2\\u05de\\u05d5</span> \\u201cor its meaning is;\\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d8\\u05e2\\u05dd</span>; the two words have therefore been omitted in the translation.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5 \\u05d0\\u05dc\\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05d4 \\u05d0\\u05dc\\u05d9</span> \\u201cturn in to me\\u201d (Jud. iv. 18).<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05dc\\u05da</span> \\u201cto go\\u201d signifies removal from the place of him that speaks, <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d0</span> \\u201cto come,\\u201d approach to it. The preposition <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9</span> demands the verb <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05d0\\u05d5</span>, while the verb <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5</span> demands <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9</span>; I. E. therefore explains the words <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5 \\u05d0\\u05dc\\u05d9</span> as an elliptical phrase, meaning, \\u201cand go from your place and come unto me.\\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \\u201cmy mercy will I keep for him for evermore,\\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \\u201cDavid\\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \\u201cIsrael\\u201d for the same reason;<sup>7</sup><i class=\\"footnote\\">See I. E. on xlix. 3.</i> and the meaning of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d0\\u05de\\u05e0\\u05d9\\u05dd \\u05d7\\u05e1\\u05d3\\u05d9 \\u05d3\\u05d5\\u05d3</span> is in that case: \\u201cfor the kindness of Messiah is sure.\\u201d<sup>8</sup><i class=\\"footnote\\">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201can everlasting covenant.\\u201d According to the first explanation the \\u201ceverlasting covenant\\u201d promised here, is compared with \\u201cthe everlasting covenant\\u201d which God made with King David.</i> This explanation is supported by the next verse."], ["<em>Behold, I have given him</em>, namely, Messiah. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05de\\u05d9\\u05dd</span> \\u201cThe people,\\u201d the <span dir=\\"rtl\\">\\u05dc</span> being radical; or \\u201cto the people,\\u201d the <span dir=\\"rtl\\">\\u05dc</span> being a preposition.<sup>9</sup><i class=\\"footnote\\">There are in Hebrew two words which signify \\u201cnation,\\u201d namely: <span dir=\\"rtl\\">\\u05d0\\u05b9\\u05dd</span> and <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05b9\\u05dd</span>; pl. <span dir=\\"rtl\\">\\u05d0\\u05bb\\u05de\\u05bc\\u05b4\\u05d9\\u05dd</span> (Ps. cxvii. 1) and <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05bb\\u05de\\u05bc\\u05b4\\u05d9\\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e6\\u05d5\\u05d4</span> And one that issues commands.<sup>10</sup><i class=\\"footnote\\">This remark appears to be quite superfluous, since <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b5\\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b6\\u05d4</span>, but the construct state of the noun <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b6\\u05d4</span> \\u201ccommander.\\u201d See Kimchi ad locum.</i>"], ["<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \\u201cI called my servant,\\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class=\\"footnote\\">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class=\\"footnote\\">The regular form of the two verbs is: <span dir=\\"rtl\\">\\u05e2\\u05c7\\u05e0\\u05b0\\u05da\\u05b8 ,\\u05e4\\u05bc\\u05b0\\u05d0\\u05b5\\u05e8\\u05b0\\u05da\\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span dir=\\"rtl\\">\\u05e2\\u05c7\\u05e0\\u05c7\\u05da\\u05b0</span> \\u201cHe hath answered thee\\u201d (xxx. 19)."], ["<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class=\\"footnote\\">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \\u201cwhile the decree is not yet resolved upon:\\u201d in a similar way the phrase, \\u201cwhile He is near\\u201d is to be explained, namely, \\u201cwhile He permits His glory to rest upon the temple.\\u201d<sup>14</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05e9\\u05db\\u05d9\\u05e0\\u05d4 \\u05e9\\u05d4\\u05d9\\u05d0 \\u05d1\\u05de\\u05e7\\u05d3\\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \\u201cwhile the decree is not yet resolved upon.\\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor\\u201d before <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6</span> has been dropped; and have restored it in the translation.</i>"], ["<em>Let the wicked forsake</em>, etc. This is the explanation of \\u201cSeek ye the Lord,\\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d9\\u05e9 \\u05d0\\u05d5\\u05df \\u05de\\u05d7\\u05e9\\u05d1\\u05ea\\u05d9\\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d6\\u05d1</span> \\u201clet him forsake.\\u201d The principal points, \\u201cthe thought and the deed\\u201d are mentioned by the prophet.<sup>15</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span> signifies the way of action, the practice, contrasted with <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d1\\u05d4</span> \\u201cthought,\\u201d \\u201cplan.\\u201d</i> <em>He will abundantly pardon</em> the iniquities."], ["<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19)."], ["<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class=\\"footnote\\">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span dir=\\"rtl\\">\\u05db\\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>"], ["<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater."], ["<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets."], ["<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class=\\"footnote\\">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \\u201cAnd they shall bring all your brethren upon horses,\\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class=\\"footnote\\">To the Babylonian exile and the Roman exile.</i> <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d7\\u05d0\\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class=\\"footnote\\">Comp. Dan. ii. 35, v. 19.</i> <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d7\\u05d4</span> \\u201cand shall reach\\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class=\\"footnote\\">The two verbs compared by I. E. are not the same, the one is <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span>, the other <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d0</span>; but <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d4</span> interchange. The word <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea</span> before <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d7\\u05d4</span> seems to be a corruption of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d2\\u05d6\\u05e8\\u05ea\\u05d5</span>; since <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d7\\u05d0\\u05d5</span> is not derived from <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d0</span>, \\u201cto join,\\u201d \\u201cto clap,\\u201d or \\u201cto strike.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e6\\u05d5\\u05e5</span> <em>The thorn</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> \\u201cthe thorns\\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e4\\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class=\\"footnote\\">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>"]], [["<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \\u201csalvation is near to come.\\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins."], ["<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05dc\\u05d5</span> <em>From polluting it</em>. It is certain that the <span dir=\\"rtl\\">\\u05ea</span> in <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> indicates the feminine gender;<sup>1</sup><i class=\\"footnote\\">It is generally believed that the <span dir=\\"rtl\\">\\u05ea</span> in <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> is radical and that it is formed from <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, like <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b7\\u05e0\\u05bc\\u05c7\\u05d1</span> \\u201cthief\\u201d from <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05c7\\u05e0\\u05b7\\u05d1</span> \\u201cto steal.\\u201d I. E. either derives the word from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return,\\u201d \\u201cto rest,\\u201d or believes that one <span dir=\\"rtl\\">\\u05ea</span> has been dropped.</i> the masculine pronoun <span dir=\\"rtl\\">\\u05d5\\u05b9</span> refers to the masculine noun <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cday,\\u201d which may be supplied before <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, or to the verbal noun <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b4\\u05de\\u05bc\\u05d5\\u05bc\\u05e8</span> implied in the verb <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05de\\u05b5\\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class=\\"footnote\\">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span dir=\\"rtl\\">\\u05d5\\u05b9</span> in <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e6\\u05e4\\u05e0\\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9 \\u05d4\\u05d0\\u05e0\\u05e9\\u05d9\\u05dd</span> \\u201cthe two men;\\u201d it is therefore explained to refer to the noun <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d7</span> \\u201cthe taking\\u201d contained in the verb <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e7\\u05d7</span> \\u201cand she took,\\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05dd</span> (Prov. xv. 22) is <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> \\u201ccounsel,\\u201d which is contained in the participle <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e6\\u05d9\\u05dd</span> \\u201cthey that give counsel.\\u201d The masculine suffix <span dir=\\"rtl\\">\\u05d5\\u05b9</span> in <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05dc\\u05d5</span> is in the same way explained to refer to the masculine noun <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e8</span> \\u201cthe keeping,\\u201d contained in the participle <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8</span> \\u201cwho keepeth.\\u201d</i> compare the remark of R. Moses Hakkohen on <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05ea\\u05bc\\u05b4\\u05e6\\u05b0\\u05e4\\u05bc\\u05b0\\u05e0\\u05d5\\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \\u201cthe taking;\\u201d<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAnd hid them.\\u201d</i> compare also <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d1 \\u05d9\\u05e2\\u05e6\\u05d9\\u05dd \\u05e2\\u05e6\\u05d4 \\u05ea\\u05e7\\u05d5\\u05dd \\u2550 \\u05d1\\u05e8\\u05d1 \\u05d9\\u05e2\\u05e6\\u05d9\\u05dd \\u05ea\\u05e7\\u05d5\\u05dd</span>, \\u201cin the multitude of counsellors it is established\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cBut in multitude of counsellors they (the purposes <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d1\\u05d5\\u05ea</span>) are established.\\u201d</i> (Prov. xv. 22), the word <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> being supplied."], ["<em>The son of the stranger</em>. The true proselytes. <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e0\\u05bc\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span dir=\\"rtl\\">\\u05d4</span>, which is here equivalent to the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cthat;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05d1\\u05d5\\u05d0</span> \\u201cwho went\\u201d (Jos. x. 24)<sup>5</sup><i class=\\"footnote\\">The past of the Niphal of <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> is <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span>, the participle <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05b6\\u05d4</span> m., <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> f. Because of the preceding <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d4\\u05e0\\u05db\\u05e8</span> the masculine is here required, and <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> is consequently the past, third person masculine; the <span dir=\\"rtl\\">\\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05e0\\u05b4\\u05d9\\u2550\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b7\\u05e0\\u05d9</span> \\u201cThe Lord will separate me.\\u201d Comp. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d4\\u05d1\\u05b7\\u05e0\\u05d9</span> \\u201c(my husband) will love me\\u201d (Gen. xxix. 32).<sup>6</sup><i class=\\"footnote\\">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d1\\u05b0\\u05d3\\u05b4\\u05d9\\u05dc\\u05b7\\u05e0\\u05b4\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d1\\u05b0\\u05d3\\u05bc\\u05b4\\u05d9\\u05dc\\u05b5\\u05e0\\u05b4\\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children."], ["<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class=\\"footnote\\">The words \\u201con account of God having rested on that day\\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13."], ["<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \\u201cthe sons of the strangers,\\u201d because they are the last named (ver. 3). Comp. \\u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments."], ["<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41)."], ["<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class=\\"footnote\\">The words of the Hebrew text are: <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d0\\u05dd \\u05e2\\u05dc\\u05d5 \\u05de\\u05d1\\u05d1\\u05dc \\u05d5\\u05de\\u05e2\\u05d9\\u05dc\\u05dd \\u05d5\\u05de\\u05d0\\u05e9\\u05d5\\u05e8</span>. It is impossible to make sense of these words; <span dir=\\"rtl\\">\\u05d0\\u05dd</span> is probably the cause of the confusion, and if we replace it by <span dir=\\"rtl\\">\\u05d4\\u05dd</span>, \\u201cthey,\\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \\u201cthe outcasts of Israel\\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span dir=\\"rtl\\">\\u05d0\\u05dd</span> into <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d4\\u05dd</span> \\u201cwith them;\\u201d and to translate the phrase thus: \\u201cFor people of Babylon, Elam, Assyria went up with them\\u201d (the Israelites). The remark would in that case not explain the expression \\u201coutcasts of Israel,\\u201d but the word <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span dir=\\"rtl\\"><sup>8a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span> of the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05d5\\u05f4\\u05f4\\u05d5 \\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>.</i>\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>, \\u201cthat are gathered unto him,\\u201d refers to Israel."], ["<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9\\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> \\u201cto come;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4</span>, \\u201cand He came\\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other."], ["<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d1\\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05d9\\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cSleeping.\\u201d</i> It is hap. leg.; the <span dir=\\"rtl\\">\\u05d4</span> is radical as in <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d5 \\u05d5\\u05d4\\u05e0\\u05d5</span> \\u201cconceiving and uttering\\u201d (lix. 13).<sup>10</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d9\\u05dd \\u05d5\\u05d4\\u05d5\\u05d2\\u05d9\\u05dd</span>; but since those words do not occur in the Bible, the words <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5 \\u05d5\\u05d4\\u05d2\\u05d5</span> have been substituted for them. I. E. read perhaps <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05dd \\u05d5\\u05d4\\u05d2\\u05d9\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5 \\u05d5\\u05d4\\u05d2\\u05d5</span>.</i> The participle Hiphil has always <span dir=\\"rtl\\">\\u05de</span> at the beginning.\\u2014R. Jonah says that the Targum renders <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05d9\\u05dd</span> by <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d9\\u05de\\u05d9\\u05df</span> \\u201cslumbering,\\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class=\\"footnote\\">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \\u201cthe slumberers.\\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05e0\\u05e4\\u05e9</span> <em>Greedy</em>. The word <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is mostly used in Scripture to express the \\u201cappetitive soul;\\u201d<sup>12</sup><i class=\\"footnote\\">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, \\u201csoul,\\u201d are mentioned there; one of them, which is mostly understood by <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, is <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d4\\u05e6\\u05d5\\u05de\\u05d7\\u05ea</span> or <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d4\\u05de\\u05ea\\u05d0\\u05d5\\u05d4</span>, \\u201cthe vegetative or appetitive soul.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e4\\u05e9\\u05d5 \\u05de\\u05d0\\u05db\\u05dc \\u05ea\\u05d0\\u05d5\\u05d4</span> \\u201cand his soul (abhorreth) dainty meat\\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05ea \\u05e0\\u05e4\\u05e9</span> \\u201cgreediness;\\u201d<sup>12a</sup><i class=\\"footnote\\">Lit., \\u201cStrength of appetite.\\u201d</i> \\u201cthey can never have enough.\\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05df</span> <em>Understand</em>. It is infinitive. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e6\\u05e2\\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05d1\\u05e6\\u05e2</span> \\u201cwhat profit is there\\u201d (Ps. xxx. 10). <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05d4\\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class=\\"footnote\\">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span>, and also <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e6\\u05e2\\u05d5</span> are preceding. The similar phrase, <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05e2\\u05dd \\u05de\\u05e7\\u05e6\\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05d4\\u05d5</span>, \\u201ceveryone, from whatever quarter he might come.\\u201d</i>"], ["<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \\u201cCome, let us buy wine.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05d1\\u05d0\\u05d4 \\u05e9\\u05db\\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05e8</span> in the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05db\\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0</span> means \\u201cto drink too much.\\u201d Comp. I. E. on Deut. xxi. 20.\\u2014To explain <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> by <span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05e8</span> \\u201cof strong drink\\u201d would be wrong, since <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0</span> does not govern the preposition <span dir=\\"rtl\\">\\u05de\\u05df</span> \\u201cof;\\u201d and would not be supported by the phrase quoted.</i> Comp. <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0\\u05d9 \\u05d9\\u05d9\\u05df</span> \\u201cwine-bibbers\\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting."]], [["<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city."], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0 \\u05e9\\u05dc\\u05d5\\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \\u201cThou shalt die in peace\\u201d (Jer. xxxiv. 5); \\u201cAnd thou shalt go to thy fathers in peace\\u201d (Gen. xv. 15). <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5 \\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d1\\u05d5\\u05ea\\u05dd \\u05d4\\u05dc\\u05da \\u05e0\\u05db\\u05d7\\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThey shall rest in their beds, each one walking in his uprightness.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05d9\\u05d9 \\u05d0\\u05dc\\u05d4\\u05d9\\u05db\\u05dd \\u05ea\\u05dc\\u05db\\u05d5</span> \\u201cye shall walk after the Lord your God\\u201d (Deut. xiii. 5). Some explain the verse thus: \\u201cPeace and tranquillity shall come to them, and they that walk,\\u201d etc.<sup>2</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd \\u2550 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cin peace,\\u201d and the subject <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d3\\u05d9\\u05e7</span> \\u201cthe righteous\\u201d must be supplied, which is the subject to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0</span> as well as to <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5</span>; to the latter in a collective sense. According to the second explanation <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> is the subject to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05d0</span>, and <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> together with <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> \\u201ctranquillity\\u201d (which must be supplied), the subject to the plural form <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5</span>, \\u201cthey shall rest.\\u201d But whence we have to get the supplementary <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> is not explained.</i> <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05db\\u05b0\\u05d7\\u05d5\\u05b9 \\u2550 \\u05e0\\u05b0\\u05db\\u05b9\\u05d7\\u05d5\\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class=\\"footnote\\">I. E. supposes here the form <span dir=\\"rtl\\">\\u05e0\\u05b9\\u05db\\u05b7\\u05d7 \\u2550 \\u05e0\\u05b6\\u05db\\u05b7\\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>"], ["<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05e2\\u05d5\\u05e0\\u05e0\\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e0\\u05e0\\u05d9\\u05dd</span> \\u201cand sorcerers\\u201d (ii. 6). <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2 \\u05de\\u05e0\\u05d0\\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d6\\u05e0\\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d6\\u05e0\\u05d4</span> is either an elliptical phrase \\u201cand of her that is a whore\\u201d or a noun (<span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e0\\u05d4 \\u2550 \\u05ea\\u05d6\\u05e0\\u05d4</span>) with the prefix <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7 \\u2550 \\u05d5\\u05b7</span> \\u201cand the.\\u201d</i> The sense of the whole is: Men and women, both are bad."], ["<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05de\\u05d9\\u05dd \\u05d1\\u05d0\\u05dc\\u05d9\\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class=\\"footnote\\">The noun <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span> \\u201cWho are conceived,\\u201d similar in form to <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e6\\u05d1\\u05d9\\u05dd</span> \\u201cthat stood\\u201d (Gen. xlv. 1), is the Niphal of <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dd</span> \\u201cto conceive;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc\\u05bc \\u05d9\\u05b7\\u05d7\\u05b5\\u05dd</span> \\u201cwhensoever (the stronger cattle) did conceive\\u201d (Gen. xxx. 41). This expression is the description of \\u201cchildren of transgression\\u201d (ver. 4); comp., \\u201cAnd in sin did my mother conceive me\\u201d (Ps. li. 7). <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8\\u05d9 \\u05d4\\u05d9\\u05dc\\u05d3\\u05d9\\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05d7\\u05d8</span> \\u201cand I pressed\\u201d<sup>5</sup><i class=\\"footnote\\">I. E. read <span dir=\\"rtl\\">\\u05e9\\u05b9\\u05d7\\u05b2\\u05d8\\u05b5\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05d7\\u05b2\\u05d8\\u05b5\\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children."], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05dc\\u05e7\\u05d9</span> <em>Among the smooth stones</em>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05e7\\u05d9 \\u05d0\\u05d1\\u05e0\\u05d9\\u05dd</span> \\u201csmooth stones\\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cShould I receive comfort in these ?\\u201d</i> the evil with which I intend to afflict thee. Some consider <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05dd</span> to be Hithpael and explain it: \\u201cCould I receive comfort?\\u201d But it is not necessary to depart from the usual meaning of <span dir=\\"rtl\\"><sup>7</sup><i class=\\"footnote\\">\\u201cShall I alter my mind ?\\u201d \\u201cShall I regret ?\\u201d Comp. I. E. on Gen. vi. 6.</i>.\\u05d0\\u05b6\\u05e0\\u05bc\\u05c7\\u05d7\\u05b5\\u05dd</span>"], ["<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly."], ["<em>Behind the doors also</em>, etc., that is, also privately. <span dir=\\"rtl\\">\\u05d6\\u05db\\u05e8\\u05d5\\u05e0\\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThy remembrance.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05db\\u05e8\\u05d5</span> \\u201cthe scent thereof\\u201d (Hos. xiv. 8); <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05db\\u05e8\\u05ea\\u05d4</span> \\u201ca sweet savour\\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05ea \\u05de\\u05d0\\u05ea\\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThou hast discovered thyself to another than me.\\u201d</i> who covered thee.<sup>9a</sup><i class=\\"footnote\\">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea</span> is here used instead of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea\\u05d9</span> as <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d5\\u05db\\u05dc</span> instead of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d5\\u05db\\u05dc\\u05d9</span> \\u201cthou couldest\\u201d (Jer. iii. 5). <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea \\u05dc\\u05da \\u05de\\u05d4\\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1\\u05ea \\u05de\\u05e9\\u05db\\u05d1\\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThou lovedst their bed.\\u201d</i> whom thou desiredst to lie with thee. <span dir=\\"rtl\\">\\u05d9\\u05d3 \\u05d7\\u05d6\\u05d9\\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWhere thou sawest it.\\u201d</i> It has the same meaning as <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc \\u05de\\u05e7\\u05d5\\u05dd \\u05d0\\u05e9\\u05e8 \\u05ea\\u05e8\\u05d0\\u05d4</span> \\u201cin every place, which thou seest\\u201d (Deut. xii. 13)."], ["<span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAnd thou wentest.\\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class=\\"footnote\\">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9</span> \\u201cand thou gavest a present,\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d5\\u05e8\\u05d4</span> \\u201cand a present\\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class=\\"footnote\\">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \\u201cHannagid\\u201d means \\u201cthe prince,\\u201d and is a title given to men of distinction.</i> derives <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05e8\\u05d4</span> from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8</span> \\u201cto see,\\u201d and explains it to signify \\u201cthe fees for the vision and prophecy;\\u201d according to this explanation <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9</span> may be compared with <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d5\\u05e8\\u05e0\\u05d5</span> \\u201cI shall see him\\u201d (Num. xxiv. 17), and explained \\u201cthou didst go to see him.\\u201d <em>With oil</em>. Oil was exported from Palestine. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05da</span> Thy messengers. <span dir=\\"rtl\\">\\u05d6\\u05ea\\u05e9\\u05e4\\u05d9\\u05dc\\u05d9</span> <em>And didst debase</em> thyself."], ["<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class=\\"footnote\\">I. E. supplies the masculine noun <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d9</span>, \\u201cmy heart,\\u201d as the subject to <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05e9</span>.</i> (comp. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05dc \\u05d5\\u05e0\\u05d5\\u05d0\\u05e9 \\u05de\\u05de\\u05e0\\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved."], ["<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d4</span> is a causative verb, and means \\u201csilencing.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05de\\u05d7\\u05e9\\u05d4 \\u05d5\\u05de\\u05e2\\u05d5\\u05dc\\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cHave not I held my peace even of old.\\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05d9 \\u05d3\\u05d0\\u05d2\\u05ea \\u05d5\\u05e0\\u05d5\\u05f3</span> \\u201cwhen hast thou feared me,\\u201d etc.;<sup>17</sup><i class=\\"footnote\\">One can hardly see how the meaning \\u201cwhen\\u201d can be found in the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9 ;\\u05d5\\u05d0\\u05ea \\u05de\\u05d9</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05de\\u05d9</span>, and the meaning of I. E.\\u2019s remark would in that case be, \\u201cfor whom hast thou been afraid of me ?\\u201d</i> but I prefer the first explanation. Some compare <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05de\\u05d7\\u05e9\\u05d4</span> with <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05ea\\u05d9</span> \\u201cI have holden my peace\\u201d (xlii. 14), and explain it \\u201cI held my peace,\\u201d \\u201cI forbore;\\u201d it is in that case an anthropomorphism."], ["<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05ea\\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me."], ["<span dir=\\"rtl\\">\\u05e7\\u05d1\\u05d5\\u05e6\\u05d9\\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05d5\\u05e6\\u05d9\\u05da</span> lit., \\u201cthose gathered by thee,\\u201d is an adjective, in form like <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9</span> \\u201ctaught of\\u201d (liv. 13).<sup>18</sup><i class=\\"footnote\\">That is, \\u201cthe pupils of.\\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \\u201cthey will perish and not see the salvation which is coming from the Lord.\\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \\u201cwhosoever keepeth the Sabbath\\u201d etc. (lvi. 6).<sup>19</sup><i class=\\"footnote\\">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \\u201cand he that putteth a trust in me\\u201d a reference to the words \\u201cthat keepeth the Sabbath from polluting it.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05de\\u05e8</span> <em>And it will be said</em>. Lit., \\u201cand shall say\\u201d the subject, <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d5\\u05de\\u05e8</span> \\u201che who will say,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d5\\u05e8\\u05d0</span> \\u201che who will call,\\u201d or <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05d5\\u05d6</span> \\u201cthe proclamation\\u201d is to be supplied.<sup>20</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, Note 5.</i> <span dir=\\"rtl\\">\\u05e1\\u05dc\\u05d5</span> Remove the stones from the path. The repetition of <span dir=\\"rtl\\">\\u05e1\\u05dc\\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \\u201cthere is no peace to the wicked\\u201d (ver. 21).<sup>21</sup><i class=\\"footnote\\">The expression <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9</span> \\u201cmy people\\u201d must, therefore, be limited \\u201cto the good of the people of God;\\u201d only for them are all these happy events predicted.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05dd \\u05d5\\u05e0\\u05e9\\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class=\\"footnote\\">Instead of attributing the properties \\u201chigh and lofty\\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05de\\u05d9 \\u05e2\\u05d3\\u2550\\u05e2\\u05d3</span> \\u201cInnumerable worlds;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class=\\"footnote\\">I. E. repeatedly gives this paraphrase of <span dir=\\"rtl\\">\\u05e2\\u05d3</span>, but does not explain how it is drawn from the word <span dir=\\"rtl\\">\\u05e2\\u05d3</span>. It would be equally strange to suppose that <span dir=\\"rtl\\">\\u05e2\\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05dc\\u05d0 \\u05d9\\u05d5\\u05db\\u05dc\\u05d5 \\u05dc\\u05e1\\u05e4\\u05d5\\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd\\u2550\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05e2\\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05dc\\u05db\\u05d5\\u05db\\u05d1\\u05d9\\u05dd \\u05d9\\u05e9 \\u05ea\\u05e0\\u05d5\\u05e2\\u05d4 \\u05db\\u05e0\\u05e9\\u05de\\u05d4</span> \\u201calso the stars move like the soul;\\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05dc\\u05e0\\u05e9\\u05de\\u05d4</span> instead of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e9\\u05de\\u05d4</span>, as has been emended for the translation, or <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05de\\u05d9\\u05dd</span> \\u201cin the heavens.\\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05d3\\u05db\\u05d0 \\u05d5\\u05e9\\u05e4\\u05dc \\u05e8\\u05d5\\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class=\\"footnote\\">According to the first explanation we have to repeat the verb <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05db\\u05d5\\u05df</span> after <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05d3\\u05db\\u05d0 \\u05d5\\u05e9\\u05e4\\u05dc \\u05e8\\u05d5\\u05d7</span>; according to the second the verb <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d9\\u05d5\\u05ea</span> must be supplied.</i>"], ["<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class=\\"footnote\\">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8\\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cFor the spirit should fail before me.\\u201d \\u201cWhen he is over-whelmed.\\u201d</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cFor the spirit should fail before me.\\u201d \\u201cWhen he is over-whelmed.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05e2\\u05d8\\u05e3 \\u05dc\\u05e2\\u05e0\\u05d9</span> \\u201cof the afflicted, when he is humble\\u201d (Ps. cii. 1)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05db\\u05d4\\u05d5</span> <em>And smote him</em>, namely, \\u201cmy people\\u201d (ver. 14), or \\u201chim that is of a contrite and humble spirit\\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \\u201cI smote him without pity.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05ea\\u05e8</span> lit., \\u201cto hide\\u201d is infinitive. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05da \\u05e9\\u05d5\\u05d1\\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cHe went on frowardly.\\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1</span> is used in a bad sense.<sup>29a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return,\\u201d \\u201cto repeat,\\u201d and means \\u201crepeating perseveringly,\\u201d but is always used in the Bible in a bad sense, while the verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> is chiefly used in a good sense: \\u201cto cause to return\\u201d to God or to the good way.</i>"], ["<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class=\\"footnote\\">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \\u201cWas I wroth,\\u201d \\u201che went on frowardly in the way of his heart,\\u201d \\u201cI have seen his ways,\\u201d but the promised deliverance in the future tense: \\u201cand will heal them,\\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \\u201cfor the imagination of man\\u2019s heart is evil from his youth\\u201d (Gen. viii. 21).<sup>31</sup><i class=\\"footnote\\">According to both explanations the expression <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05db\\u05d9\\u05d5</span> \\u201chis ways\\u201d is different from the preceding <span dir=\\"rtl\\">\\u05e8\\u05e8\\u05da \\u05dc\\u05d1\\u05d5</span> \\u201cthe way of his heart,\\u201d which refers to his evil doings. By \\u201chis ways\\u201d the prophet means, according to I. E., either \\u201chis proper ways,\\u201d \\u201cthe ways which he should go,\\u201d that is, the way of repentance, or \\u201chis natural character,\\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class=\\"footnote\\">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0\\u05d1\\u05dc\\u05d9\\u05d5</span> \\u201cand to his mourners,\\u201d which is only used in case of death.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201csaid\\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> in the sense of \\u201cdecreeing;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05d7\\u05e9\\u05da</span> (xlv.7).<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d1</span> <em>Fruit</em> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05d1\\u05d5\\u05ea</span> \\u201cfruits\\u201d (Deut. xxxii. 13). By \\u201cfruit of the lips\\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05ea\\u05d9\\u05d5</span> \\u201cI have indeed healed him.\\u201d<sup>34</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05ea\\u05d9\\u05d5</span> admits of two explanations; it can be past with <span dir=\\"rtl\\">\\u05d5</span> conjunctive, \\u201cand I have healed him,\\u201d or past with <span dir=\\"rtl\\">\\u05d5</span> conversive, \\u201cI will heal him.\\u201d I. E. seems to be in favour of the first explanation.</i>"], ["<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \\u201ctroubled,\\u201d like the sea that is continually troubled. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> <em>Troubled</em>. It has the same meaning as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8\\u05e9\\u05d5</span> \\u201cand they moved,\\u201d and is probably of the same root as <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8\\u05e9</span> \\u201cdriving out\\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \\u201cwhen it cannot rest.\\u201d Before <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> the relative <span dir=\\"rtl\\">(\\u05d0\\u05e9\\u05e8\\u2550) \\u05e9\\u05d4\\u05d5\\u05d0</span> is to be supplied;<sup>35</sup><i class=\\"footnote\\">Or the definite article <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b7\\u05d9\\u05b8\\u05dd \\u05d4\\u05b7\\u05e0\\u05bc\\u05b4\\u05d2\\u05b0\\u05e8\\u05b8\\u05e9\\u05c1</span></i> for <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> is an adjective.<sup>35a</sup><i class=\\"footnote\\">Comp. I. E. on xiii. 15, and Note 18.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8\\u05e9\\u05d5</span> And they moved.<sup>36</sup><i class=\\"footnote\\">A. V., \\u201cWhose waters cast up.\\u201d</i>"], ["<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest."]], [["<em>Cry aloud</em>. The prophet is addressed by God. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05d7\\u05e9\\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear."], ["<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me."], ["<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \\u201cWherefore have we fasted.\\u201d <em>And thou seest not</em>, etc. \\u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e5</span> means \\u201cdesire,\\u201d \\u201cthe object of the desire,\\u201d \\u201cbusiness.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d0 \\u05d7\\u05e4\\u05e5</span> \\u201cto find the object of his desire,\\u201d \\u201cto seek to find the object of his desire,\\u201d \\u201cto go after his business.\\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \\u201cto seek the object of his desire,\\u201d viz., of his neighbour, that is \\u201cto seek to obtain what he demands from his neighbour,\\u201d \\u201cto proceed with his quarrel,\\u201d and considers the beginning of the next verse <span dir=\\"rtl\\">\\u05d4\\u05df \\u05dc\\u05e8\\u05d9\\u05d1 \\u05d5\\u05de\\u05e6\\u05d4 \\u05ea\\u05e6\\u05d5\\u05de\\u05d5</span> \\u201cbehold, ye fast for strife and debate,\\u201d as the explanation of the words <span dir=\\"rtl\\">\\u05d4\\u05df \\u05d1\\u05d9\\u05d5\\u05dd \\u05e6\\u05de\\u05db\\u05dd \\u05ea\\u05de\\u05e6\\u05d0\\u05d5 \\u05ea\\u05e4\\u05e5</span>.</i> <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cYour labours.\\u201d \\u201cAnd thy labours.\\u201d \\u201cSorrow.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cYour labours.\\u201d \\u201cAnd thy labours.\\u201d \\u201cSorrow.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d9\\u05dd</span> means \\u201cmoney.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05d1\\u05d9\\u05da</span> \\u201cand thy wealth\\u201d (Prov. v. 10); it is probably connected with <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d5\\u05df</span> \\u201clabour\\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05e2 \\u05d1\\u05e4\\u05d9\\u05da</span> \\u201cthe labour of thine hands\\u201d (Ps. cxxviii. 2); <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05e2 \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cthe labour of Egypt\\u201d (xlv. 14). <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d2\\u05e9\\u05d5</span> <em>You press</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cYou exact.\\u201d</i> It is written in full with <span dir=\\"rtl\\">\\u05e0</span>, like <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05d3\\u05d5\\u05e3</span> \\u201cas is driven, <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d3\\u05e3</span>\\u201d \\u201cdrive\\u201d (Ps. ixviii. 3).<sup>3a</sup><i class=\\"footnote\\">The verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05e0</span> usually assimilate the <span dir=\\"rtl\\">\\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e0\\u05b0\\u05d3\\u05bc\\u05b9\\u05e3\\u2550\\u05ea\\u05bc\\u05b4\\u05d3\\u05bc\\u05b9\\u05e3 ,\\u05ea\\u05bc\\u05b4\\u05e0\\u05b0\\u05d2\\u05e9\\u05c1\\u05b9\\u05d5\\u05bc\\u2550\\u05ea\\u05bc\\u05b4\\u05e0\\u05bc\\u05e9\\u05c1\\u05b9\\u05d5\\u05bc</span>; in some cases the radical <span dir=\\"rtl\\">\\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d1\\u05e2\\u05dc \\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd \\u05ea\\u05e0\\u05d2\\u05e9\\u05d5\\u2550\\u05d5\\u05db\\u05dc \\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd \\u05ea\\u05e0\\u05e0\\u05e9\\u05d5</span> \\u201cAnd you press all your debtors.\\u201d Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d4 \\u05d1\\u05e2\\u05dc\\u05ea \\u05d9\\u05e8\\u05d0\\u05ea \\u05d9\\u05d9\\u2550\\u05d0\\u05e9\\u05d4 \\u05d9\\u05e8\\u05d0\\u05ea \\u05d9\\u05d9</span> \\u201ca woman that feareth the Lord\\u201d<sup>4</sup><i class=\\"footnote\\">Lit., \\u201cA woman of the fear of the Lord;\\u201d but <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis."], ["<span dir=\\"rtl\\">\\u05d0\\u05d2\\u05e8\\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cFirst.\\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05d0\\u05d2\\u05e8\\u05e4\\u05d9\\u05df</span> \\u201cmen with force\\u201d (Pesachim 53); compare besides <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d2\\u05e8\\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class=\\"footnote\\">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \\u201cOthers render it,\\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05db\\u05df</span>, \\u201cIt is also right to say.\\u201d</i> Others<sup>7</sup><i class=\\"footnote\\">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05e3</span> \\u201cto sweep.\\u201d</i> render it \\u201ca piece of hard earth,\\u201d and connect it with <span dir=\\"rtl\\">\\u05de\\u05d2\\u05e8\\u05e4\\u05d5\\u05ea\\u05d9\\u05d4\\u05dd</span> \\u201ctheir clods\\u201d (Joel i. 17). <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05dd \\u05d4\\u05d6\\u05d4\\u2550\\u05db\\u05d9\\u05d5\\u05dd</span> As ye do this day."], ["<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\\u201ca fast\\u201d) in other words. <span dir=\\"rtl\\">\\u05dc\\u05db\\u05d5\\u05e3</span> <em>To bow down</em>. It is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> similar in form to <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d1</span> \\u201cto curse\\u201d (Num. xxiii. 11). <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05de\\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e6\\u05bc\\u05b4\\u05d9\\u05e2\\u05b7</span> <em>To spread</em>. The Dagesh in <span dir=\\"rtl\\">\\u05e6</span> compensates for the omission of the radical <span dir=\\"rtl\\">;<sup>8</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> is one of those verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05d9</span>, that compensate for the omission of the <span dir=\\"rtl\\">\\u05d9</span> by the reduplication of the second radical.</i>\\u05d9</span> comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e8\\u05da</span> \\u201cI form thee\\u201d (Jer. i. 5); the full form is <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b0\\u05e6\\u05b4\\u05d9\\u05e2\\u05b7</span>, and its meaning is \\u201cto place as a couch;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> \\u201cwas spread\\u201d (Est. iv. 3)."], ["<span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7</span> <em>To loose</em>. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05d1\\u05d5\\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d4</span> <em>Yoke</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d5\\u05ea \\u05e2\\u05dc\\u05db\\u05dd</span> \\u201cthe bands of your yoke\\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span dir=\\"rtl\\"><sup>9</sup><i class=\\"footnote\\">The Hebrew text has before <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> the words <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e9\\u05d5\\u05e7\\u05d9\\u05dd \\u05de\\u05e9\\u05e4\\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> is complete without these two words.</i>\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e5</span> \\u201coppressed\\u201d (Hos. v. 11); <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05ea\\u05d9</span> \\u201chave I oppressed\\u201d (l Sam. xii. 3). Some understand \\u201cto loose the bands,\\u201d etc., to refer to the thoughts of man; but I prefer the first explanation."], ["<span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d5\\u05e1</span> <em>Break</em>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e9 \\u05d0\\u05d9\\u05df \\u05dc\\u05d4\\u05dd</span> \\u201cno man breaketh it unto them\\u201d (Lam. iv. 4); <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9\\u05e1\\u05ea</span> \\u201cis divided\\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e8\\u05d5\\u05bc\\u05d3\\u05b4\\u05d9\\u05dd</span> <em>That are cast out</em>. The <span dir=\\"rtl\\">\\u05de</span> is radical, as in <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e2\\u05d5\\u05bc\\u05e0\\u05b4\\u05d9\\u05dd</span> \\u201chabitations\\u201d (1 Chr. iv. 41); comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d5\\u05d3\\u05d9</span> \\u201cmy exile\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cMy misery.\\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \\u201cHe is our brother and our flesh\\u201d (Gen. xxxvii. 27)."], ["<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e8\\u05d5\\u05db\\u05ea\\u05da</span> <em>And thine health</em>. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05d4</span>, lit. \\u201clength\\u201d refers here to the time during which the illness is to last; the word <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d4</span> \\u201cspeedily,\\u201d which follows, agrees well with this explanation.<sup>11</sup><i class=\\"footnote\\">The meaning of the phrase <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05ea\\u05da \\u05de\\u05d4\\u05e8\\u05d4 \\u05ea\\u05e6\\u05de\\u05d7</span> accordingly is: \\u201cThe time of thy suffering will quickly run out.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05e1\\u05e4\\u05da</span> <em>Shall be thy rereward</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e1\\u05e3</span> \\u201crereward\\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides."], ["<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d4</span> <em>Yoke</em>. Slavery. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05dc\\u05b7\\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b7\\u05d1</span> \\u201cto lie\\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d1\\u05e8</span> <em>And to speak</em>. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> is a verbal noun."], ["<span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e4\\u05e7</span> <em>And if thou draw out</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05e7</span> \\u201cand obtaineth\\u201d (Prov. viii. 35.) <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class=\\"footnote\\">Grammatically <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> \\u201cthy soul\\u201d is in the objective case governed by <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e4\\u05e7</span>, \\u201cand if thou draw out.\\u201d I. E., however does not consider it as the true object, since in reality \\u201cthe soul\\u201d is not \\u201cdrawn out;\\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> meaning, according to I. E., \\u201cthy desire\\u201d (see lvi. 11), admits also of the meaning: \\u201cthe object of thy desire,\\u201d and the whole phrase may be explained thus: \\u201cAnd if thou givest the hungry that which thou desirest for thyself;\\u201d in that case <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> would be the true object.</i> in the objective case. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e0\\u05d4</span> <em>Afflicted</em>. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d4 \\u05e0\\u05e4\\u05e9</span> means always \\u201cto fast,\\u201d as may in this case be inferred from the expression <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05d9\\u05e2</span> \\u201cthou wilt satisfy,\\u201d which follows.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d1\\u05e2</span> \\u201cfull\\u201d is the opposite of <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1</span> \\u201chungry;\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05d9\\u05e2</span> \\u201cthou wilt fill,\\u201d requires for its object <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1</span> \\u201cthe hungry;\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05e0\\u05e2\\u05e0\\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05ea\\u05d9\\u05db\\u05dd \\u05ea\\u05e2\\u05e0\\u05d5 \\u05d0\\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered."], ["<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d7\\u05e6\\u05d7\\u05d5\\u05ea</span> <em>In drought</em>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d0</span> \\u201cis dry\\u201d (v. 13). It is the opposite of \\u201cfulness.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e5</span> Some declare it to be hap. leg., and explain it \\u201che will make fat;\\u201d others render it \\u201che will strengthen,\\u201d comparing it with <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05e6\\u05d9</span> \\u201carmed\\u201d (Num. xxxi. 5); others still think that <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d7\\u05b2\\u05dc\\u05b4\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d7\\u05b7\\u05dc\\u05bc\\u05b5\\u05e5</span> \\u201che delivereth\\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class=\\"footnote\\">The Hebrew text has the Kal <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e5</span>; but from the other instances quoted, which are Pi\\u0451l and Hiphil, it may be inferred that the Pi\\u0451l <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d7\\u05b7\\u05dc\\u05bc\\u05b5\\u05e5</span> was here intended by I. E.</i> as is the case with <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e9\\u05b0\\u05c1\\u05dc\\u05b4\\u05d9\\u05d7\\u05b7</span> (Ex. viii. 17) and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e9\\u05b7\\u05c1\\u05dc\\u05bc\\u05b7\\u05d7</span> \\u201che sendeth\\u201d (Ps. lxxviii. 45), with <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e9\\u05b0\\u05b9\\u05de\\u05b4\\u05d9\\u05d7\\u05b7</span> (Ps. lxxxix. 43), and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e9\\u05b7\\u05b9\\u05de\\u05bc\\u05b7\\u05d7</span> \\u201che gladdeneth\\u201d (Lam. ii. 17). This latter explanation is right; comp. \\u201cHe keepeth all his bones, not one of them is broken\\u201d (Ps. xxxiv. 21); <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05de\\u05ea\\u05d9\\u05d5 \\u05d9\\u05d7\\u05dc\\u05d9\\u05e5</span> means, therefore, \\u201cHe delivereth his bones from the danger of being broken.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05db\\u05d6\\u05d1\\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cleasing\\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05d4</span> \\u201cchance\\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05de\\u05d3</span> \\u201ceverlasting,\\u201d and signifies \\u201cexposed to unexpected dangers.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05d5 \\u05de\\u05de\\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05de\\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d1\\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05de\\u05dd</span> is compared is missing, and <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class=\\"footnote\\">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>"], ["<em>If thou turn away</em>, etc. \\u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\\u201d or, \\u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\\u201d etc., both explanations are equally admissible.<sup>17</sup><i class=\\"footnote\\">The difference between the two explanations can hardly be seen, for if the sentence, \\u201cIf thou turn away,\\u201d etc., is the protasis to \\u201cAnd the Lord shall guide thee,\\u201d etc., (ver. 11), the words \\u201cThou shalt be called,\\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d4\\u05d5\\u05d0 \\u05d3\\u05d1\\u05e7 \\u05e2\\u05dd \\u05de\\u05e9\\u05d5\\u05d1\\u05d1 \\u05e0\\u05ea\\u05d9\\u05d1\\u05d5\\u05ea</span> are the product of some careless copyist, who omitted the word <span dir=\\"rtl\\">\\u05d0\\u05d6</span> after <span dir=\\"rtl\\">\\u05e2\\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05d9\\u05d1\\u05d5\\u05ea \\u05de\\u05e9\\u05d5\\u05d1\\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \\u201cIf thou turn,\\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d1\\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \\u201cfrom finding thine own pleasure.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d1\\u05e8 \\u05d3\\u05d1\\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cNor speaking thine own words.\\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class=\\"footnote\\">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>"], ["<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class=\\"footnote\\">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \\u201cIf thou wilt turn,\\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9 \\u05d0\\u05e8\\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class=\\"footnote\\">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class=\\"footnote\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class=\\"footnote\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \\u201cAnd I will cause thee to ride\\u201d and \\u201cRestorer of paths.\\u201d"]], [["The prophet continues to reprove those who are in exile, and concludes with the words, \\u201cAs for me, this is my covenant,\\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class=\\"footnote\\">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \\u201cBehold, the Lord\\u2019s hand is not shortened,\\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>"], ["<em>Behold the Lord\\u2019s hand</em>, etc. Know that the Lord is not unable to help you."], ["<span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d9\\u05df</span> <em>And</em> (lit., \\u201cbetween\\u201d). It is a compound of <span dir=\\"rtl\\">\\u05dc</span> and <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear."], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d0\\u05dc\\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05e0</span> of <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d0\\u05dc\\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b0\\u05d0\\u05b2\\u05dc\\u05d5\\u05bc</span>, the Pual <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05d0\\u05b2\\u05c1\\u05dc\\u05d5\\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad."], ["<em>None calleth for justice</em>. Nobody reproves you. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> <em>Judged</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cPleadeth.\\u201d</i> It is participle Niphal.<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words."], ["<em>They hatch</em>, etc. They are compared with the cockatrice\\u2019s eggs, when they open themselves.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cThey hatch cockatrice\\u2019s eggs.\\u201d I. E. supplies the relative <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8</span> \\u201cwhen.\\u201d The Hebrew text has the words: <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d9\\u05dc\\u05dd \\u05e9\\u05d4\\u05dd \\u05db\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>. Lit., \\u201che compared them, (saying) that they are like the eggs of the cockatrice.\\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d9\\u05dc\\u05dd \\u05dc\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>, or <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8 \\u05e9\\u05d4\\u05dd \\u05db\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \\u201cthoughts\\u201d and \\u201cwords\\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \\u201cdeeds\\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd \\u05dc\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9 \\u05d4\\u05de\\u05e9\\u05d9\\u05dc</span>, \\u201che compares their deeds with the eggs,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05d5\\u05e8\\u05d9 \\u05e2\\u05db\\u05d1\\u05d9\\u05e9</span> The web<sup>6</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5\\u05e2</span> \\u201cwell-known;\\u201d but <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05e2\\u05d4</span>, \\u201ca web,\\u201d \\u201ca curtain,\\u201d is meant. The same expression is used by Kimchi in explaining the word <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05d6\\u05bc\\u05d5\\u05bc\\u05e8\\u05b6\\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span dir=\\"rtl\\">\\u05e8</span> is substituted for Kamez, as in <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05d4</span> \\u201cand it shall remain\\u201d (Zec. v. 4.) <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e8\\u05d4</span> is participle passive; comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05dc\\u05d9\\u05dd</span> \\u201ccircumcised\\u201d (Jos. v. 5); <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05d2\\u05d4</span> \\u201cset about\\u201d (Songs vii. 2). As to its meaning comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d6\\u05e8</span> \\u201cand he pressed\\u201d<sup>7</sup><i class=\\"footnote\\">A.V., \\u201cAnd thrust together.\\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e2\\u05d4</span> <em>Viper</em>. Comp. xxx. 6."], ["<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\\u2019s web, that is to say, they are not durable."], ["<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half."], ["<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them."], ["<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9\\u05e9\\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> \\u201ca clod\\u201d (Job vii. 5).<sup>8</sup><i class=\\"footnote\\">Or rather the reverse, connect <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> with <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05e9</span>. The fundamental meaning seems to be \\u201cto touch,\\u201d \\u201cto feel;\\u201d from this is derived <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> \\u201cclod,\\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span>. Some say that it means \\u201cin graves;\\u201d<sup>8a</sup><i class=\\"footnote\\">Comp. Targ. Jonathan: <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9\\u05d0 \\u05d0\\u05ea\\u05d0\\u05d7\\u05d3 \\u05d1\\u05d0\\u05e4\\u05e0\\u05d0 \\u05db\\u05de\\u05d4 \\u05d3\\u05d0\\u05d7\\u05d9\\u05d3\\u05d9\\u05df \\u05e7\\u05d1\\u05e8\\u05d9\\u05d0 \\u05d1\\u05d0\\u05e4\\u05d9</span> \\u201cThe door closes before us, as the graves close to the dead.\\u201d\\u2014R. Joseph Kimchi explains likewise <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> \\u201cin graves\\u201d; he derives the word from the root <span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd\\u2550\\u05d0\\u05e9\\u05dd</span> \\u201cto be desolate,\\u201d with a paragogic <span dir=\\"rtl\\">\\u05e0</span>.</i> but it is equally admissible to explain it, \\u201cat noon,\\u201d<sup>9</sup><i class=\\"footnote\\">The opposite is said by some commentators, namely, that <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> means the same as <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d7\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cin darkness\\u201d; this explanation is probably based on a comparison of this phrase with the verse \\u201cHe hath set me in dark places (<span dir=\\"rtl\\">\\u05d1\\u05de\\u05d7\\u05e9\\u05d1\\u05d9\\u05dd</span>), as they that be dead of old\\u201d (Lam. iii. 6). <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05e8\\u05d9\\u05dd</span> in the Hebrew text is perhaps a corruption of <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05db\\u05d9\\u05dd</span>.</i> or, \\u201camongst the living.\\u201d<sup>9a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> being considered to be the opposite of <span dir=\\"rtl\\">\\u05db\\u05de\\u05ea\\u05d9\\u05dd</span> \\u201cas dead men,\\u201d as in the preceding phrase <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d4\\u05e8\\u05d9\\u05dd</span> \\u201cat noonday\\u201d is the opposite of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e9\\u05e3</span> \\u201cin the night.\\u201d</i> or, considering the <span dir=\\"rtl\\">\\u05d0</span> to be prosthetic, \\u201camong the fat ones,\\u201d that is, the heathen people.<sup>10</sup><i class=\\"footnote\\">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>"], ["<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice."], ["<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05ea\\u05d4 \\u05d1\\u05e0\\u05d5</span> <em>Hath testified against us</em>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e2\\u05e0\\u05d4 \\u05d1\\u05e8\\u05e2\\u05da</span>, \\u201cthou shalt not testify against thy neighbour\\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class=\\"footnote\\">They have not yet been removed by repentance on the one side, and pardon on the other.</i>"], ["<span dir=\\"rtl\\">\\u05e4\\u05bc\\u05c7\\u05e9\\u05c1\\u05b9\\u05e2\\u05b7 \\u05d5\\u05b0\\u05db\\u05b7\\u05d7\\u05b5\\u05e9\\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2</span> is \\u201cto renounce obedience.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05dc\\u05d7</span> \\u201cand being sent\\u201d (Est. iii. 13).<sup>11</sup><i class=\\"footnote\\">The forms of the infinitive Niphal are <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05dc</span> and <span dir=\\"rtl\\">\\u05e0\\u05c7\\u05e1\\u05d5\\u05e0 ;\\u05d4\\u05b4\\u05e4\\u05bc\\u05c7\\u05e2\\u05b0\\u05dc</span> and <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05dc\\u05d5\\u05d7</span> are formed after <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05b9\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> <em>Revolt</em>. Comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span> \\u201crebellious\\u201d (Deut. xxi. 18). <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class=\\"footnote\\">A.V., Conceiving,\\u201d \\u201cUttering.\\u201d</i><sup>11a</sup><i class=\\"footnote\\">A.V., Conceiving,\\u201d \\u201cUttering.\\u201d</i> that is, \\u201cforming it;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d9</span> \\u201cmy progenitors\\u201d (Gen. xlix. 2<sup>12</sup><i class=\\"footnote\\">The instances quoted are intended to prove that the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span> \\u201cto conceive,\\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d4\\u05e8</span> \\u201cand she conceived\\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d2\\u05d5</span> \\u201cand uttering it;\\u201d the possessive pronoun (<span dir=\\"rtl\\">\\u05d5\\u05b9</span>) refers to <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05e8</span> \\u201cfalsehood.\\u201d Some say that <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05e8\\u05d5\\u05b9</span> and <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05d2\\u05d5\\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05d2\\u05b9\\u05d4 ,\\u05d4\\u05c7\\u05e8\\u05b9\\u05d4</span>, comp. <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05c7\\u05e0\\u05b9\\u05d4</span> \\u201cto build\\u201d (1 Kings viii. 13.) <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e1\\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \\u201cthey evince no justice.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05de\\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span dir=\\"rtl\\">\\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05de\\u05b4\\u05ea\\u05bc\\u05b6\\u05e3\\u05b8</span> \\u201cthy truth\\u201d (xxxviii. 18). <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d5\\u05d7\\u05d9\\u05dd</span> \\u201cright\\u201d (2 Sam. xv. 3)."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> According to some it means \\u201cmad;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05dc\\u05dc</span> \\u201cmad\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cStripped.\\u201d</i> (Mic. i. 8); <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05ea\\u05dc\\u05dc\\u05d5</span> \\u201cthey are mad\\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05dc</span> \\u201cto deprive of property;\\u201d<sup>14</sup><i class=\\"footnote\\">The meaning of <span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> accordingly is, \\u201cmaketh himself a prey.\\u201d (A.V.).</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> is the participle Hithpael of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05dc</span>."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> <em>And wondered</em>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4</span> \\u201cdesolation\\u201d (i. 7).<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd</span> \\u201cto be desolate,\\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span dir=\\"rtl\\"><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> is, according to the opinion of R. Menahem, formed from <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span dir=\\"rtl\\">\\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\\u05e9\\u05ea\\u05d5\\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d1\\u05d5\\u05e8\\u05e8</span> from <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05e8</span>, with reduplication of the third radical. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e2 \\u05dc\\u05d5 \\u05d6\\u05e8\\u05e2\\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cBrought salvation.\\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \\u201cHis glory helped Him to show His power.\\u201d<sup>17a</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5 .\\u05d5\\u05d4\\u05d8\\u05e2\\u05dd \\u05e2\\u05dc \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05dc\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea \\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d5</span> \\u201cHis arm,\\u201d seems hero to be explained by \\u201cHis glory;\\u201d and <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e2 \\u05dc\\u05d5</span> \\u201chelped Him,\\u201d to be complemented by \\u201cto show His power.\\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \\u201chelped,\\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d5 \\u05d5\\u05d4\\u05d8\\u05e2\\u05dd, \\u05e2\\u05dc \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05dc\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea</span> is the explanation of the expression <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5</span> \\u201chis arm:\\u201d \\u201chis glory, in displaying his power, is meant.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e4\\u05d2\\u05d9\\u05e2</span> <em>Intercessor</em>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05d2\\u05d9\\u05e2</span> \\u201cmade intercession\\u201d (liii. 12)."], ["<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d1\\u05e9\\u05ea</span> <em>Clothing</em>. Both the letters <span dir=\\"rtl\\">\\u05ea</span> are formative, as in <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea</span> \\u201cglory\\u201d (iii. 18). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d8 \\u05db\\u05de\\u05e2\\u05d9\\u05dc \\u05e7\\u05e0\\u05d0\\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class=\\"footnote\\">I. E. seems to point out by this remark, that <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05d4</span> is not a genitive governed by <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05dc</span>, and that the whole phrase does not mean \\u201cand was clad as it were with a cloke of zeal\\u201d (similar to <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3\\u05d9 \\u05e0\\u05e7\\u05dd</span> \\u201cgarments of vengeance\\u201d), but that both <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05dc</span> and <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05d4</span> are in the accusative case governed by the verb <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d8</span>.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d2\\u05de\\u05dc\\u05d5\\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class=\\"footnote\\">It is not clear from the words of I. E. whether this remark refers also to <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d9\\u05e9\\u05dc\\u05dd</span>, and explains it to mean \\u201clike a man (who is zealous) for revenge,\\u201d or is limited to <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d2\\u05de\\u05dc\\u05d5\\u05ea</span>; in that case the whole phrase is to be translated, \\u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\\u201d A. V., \\u201cAccording to their deeds, accordingly he will repay.\\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \\u201chis adversaries and enemies\\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \\u201cto the islands,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05d0\\u05d5</span> Some explain it, \\u201cAnd they will fear;\\u201d one <span dir=\\"rtl\\">\\u05d9</span> being omitted (<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d9\\u05e8\\u05d0\\u05d5\\u2550\\u05d5\\u05d9\\u05e8\\u05d0\\u05d5</span>); others, paying strict regard to its orthography, render it, \\u201cand they shall see.\\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \\u201cHis glory\\u201d in the second part corresponds to \\u201cthe name of the Lord,\\u201d in the first part.<sup>20</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d5</span> means \\u201cthey will see,\\u201d the expression \\u201cthe name of the Lord\\u201d must refer to the works of the Lord, since the name cannot be seen. \\u201cHis glory\\u201d is identical with \\u201chis glorious works,\\u201d or \\u201cthe glory displayed in his works.\\u201d</i> <span dir=\\"rtl\\">\\u05e6\\u05e8</span> <i>Distress</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThe enemy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05e8 \\u05d5\\u05de\\u05e6\\u05e7</span> \\u201ctrouble and anguish\\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class=\\"footnote\\">It can hardly be anything else. I. E. means, perhaps, to say that <span dir=\\"rtl\\">\\u05e6\\u05e8</span> is an abstract noun (<span class=\\"rtl\\">\\u05e9\\u05dd</span>) signifying \\u201cdistress,\\u201d and not a common noun (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>) signifying \\u201cenemy.\\u201d (Comp. c. iii., Note 5).</i> In such a degree <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d9\\u05d9 \\u05e0\\u05d5\\u05e1\\u05e1\\u05d4 \\u05d1\\u05d5</span> \\u201cthe spirit of the Lord will wonderfully act therein.\\u201d<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord shall lift up a standard against him.\\u201d \\u201cStandard.\\u201d</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord shall lift up a standard against him.\\u201d \\u201cStandard.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e1\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e0\\u05e1</span> \\u201cmiracle.\\u201d This verse is in perfect harmony with the prophecy, \\u201cAnd there shall be a time of trouble such as never was,\\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \\u201cAnd the Redeemer shall come to Zion.\\u201d"], ["<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d0\\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \\u201cEvery one that shall be found written in the book\\u201d (Dan. xii. 1)."], ["<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \\u201cthat my spirit which is upon thee,\\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \\u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites."]], [["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d0\\u05d9</span> \\u201ccome\\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span dir=\\"rtl\\">\\u05d1\\u05d0 \\u05d0\\u05d5\\u05e8\\u05da <sup>1</sup><i class=\\"footnote\\">The infinitive Kal of the verb <span class=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has, according to the rule, the vowel <span dir=\\"rtl\\">\\u05d5\\u05bc</span>; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05bc\\u05dd</span>, \\u201cto rise.\\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span dir=\\"rtl\\">\\u05d0\\ufb4b\\u05d3\\u05b4\\u05d9</span>, according to the opinion of I. E.</i>.\\u05d0</span> \\u201cThy light is come,\\u201d if taken in a good sense; but I think that it means \\u201cthy light has set, and it has become dark;\\u201d that is,<sup>2</sup><i class=\\"footnote\\">The Hebrew text has the word <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span>, which can be translated \\u201cas if to say,\\u201d or \\u201cthat is,\\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05d1\\u05d0 \\u05d4\\u05e9\\u05de\\u05e9</span> \\u201cbecause the sun was set\\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \\u201cThe sun shall be no more thy light by day,\\u201d etc. (ver. 19). By the words \\u201cShine,\\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant."], ["<i>For behold, the darkness will cover the earth.</i> Comp. \\u201cFor distress shall come in like a flood\\u201d (lix. 19). <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05dc \\u05dc\\u05d0\\u05de\\u05d9\\u05dd</span> <i>And gross darkness</i>\\u2014supply <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e1\\u05d4</span> \\u201cshall cover\\u201d\\u2014<i>the people. But upon thee</i>. Upon thee alone."], ["<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light."], ["<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \\u201ckings\\u201d (ver. 3). <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05de\\u05e0\\u05d4</span> <i>Shall be nursed.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> \\u201cand he brought up\\u201d (Est. ii. 7)."], ["<i>Then.</i> When kings come unto thee and bring thee thy children. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d0\\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cThou shalt see.\\u201d I. E. seems to have read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05bd\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span> or <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span> (root \\u05d9\\u05e8\\u05d0), instead of <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05e8\\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd flow together.\\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d4</span> \\u201cstraits,\\u201d \\u201cdistress.\\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc \\u05d2\\u05d5\\u05d9\\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cOf the Gentiles.\\u201d</i> The land armies.<sup>6</sup><i class=\\"footnote\\">According to this explanation <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df \\u05d9\\u05dd</span> is not \\u201cthe abundance of the sea,\\u201d but the multitude or the armies that will come by sea.</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05e4\\u05e2\\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05e8\\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe dromedaries.\\u201d</i> The <span dir=\\"rtl\\">\\u05d1</span> is a preposition; comp. <span dir=\\"rtl\\">\\u05d1\\u05e8</span> \\u201cthe swift\\u201d (xvi. 1). <i>They shall bring</i> for a present."], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05ea\\u05d5\\u05e0\\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e8\\u05ea</span> \\u201cto do service\\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span dir=\\"rtl\\"> \\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df \\u05e2\\u05dc \\u05de\\u05d6\\u05d1\\u05d7\\u05d9\\u2550\\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df \\u05de\\u05d6\\u05d1\\u05d7\\u05d9</span> With acceptance on my altar.<sup>8</sup><i class=\\"footnote\\">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df</span> means \\u201cwith acceptance,\\u201d or \\u201cfor acceptance;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05d6\\u05d1\\u05d7\\u05d9</span> \\u201cupon my altar.\\u201d But, in fact, the repetition of the preposition is not required here at all, since <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>"], ["<i>Who are these</i>, etc. This question refers to \\u201cthe children\\u201d (ver. 4). The words \\u201cArise, shine,\\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class=\\"footnote\\">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05ea\\u05d9\\u05d7\\u05dd</span> <i>Their windows.</i> The holes, where their nests are."], ["<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class=\\"footnote\\">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\\u00e6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \\u201cunto the name of the Lord thy God.\\u201d<sup>11</sup><i class=\\"footnote\\">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span dir=\\"rtl\\">\\u05e8</span> instead of Zer\\u00e9, is caused by the pause.<sup>12</sup><i class=\\"footnote\\">The feminine suffix <span dir=\\"rtl\\">\\u2013\\u05b5\\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span dir=\\"rtl\\">\\u2013\\u05b0\\ue803</span> into <span dir=\\"rtl\\">\\u2013\\u05b8\\ue802</span>, but not so the feminine suffix <span dir=\\"rtl\\">\\u2013\\u05b5\\ue802</span>.</i>"], ["<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it."], ["<span dir=\\"rtl\\">\\u05d5\\u05e4\\u05ea\\u05bc\\u05d7\\u05d5</span> Some say that <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05e4\\u05b4\\u05d7\\u05b0\\u05bc\\u05d7\\u05d5\\u05bc</span> is the same as <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05e4\\u05bb\\u05ea\\u05bc\\u05b0\\u05d7\\u05d5\\u05bc</span> \\u201cand they will be opened.\\u201d According to others, \\u201cAnd they will open,\\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \\u201cTo bind their kings with chains\\u201d (Ps. cxlix. 8)."], ["<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1 \\u05d9\\u05d7\\u05e8\\u05d1\\u05d5</span> <i>They will be slain.</i> This verb is derived from <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span> \\u201csword;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d1 \\u05e0\\u05d7\\u05e8\\u05d1\\u05d5</span> \\u201cthey are surely slain\\u201d. (2 Kgs. iii. 23). Some explain it \\u201cthey shall be utterly wasted,\\u201d and compare it with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05df</span> \\u201cdestruction.\\u201d I prefer the first explanation."], ["<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord."], ["<span class=\\"rtl\\">\\u05e9\\u05d7\\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class=\\"footnote\\">I. E. uses the expression <span dir=\\"rtl\\">\\u05e9\\u05dd</span> \\u201ca noun;\\u201d he means perhaps <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cinfinitive\\u201d or \\u201cverbal noun,\\u201d as contrasted with <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cparticiple,\\u201d and <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span> \\u201ccommon noun;\\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \\u201cArise,\\u201d etc. is addressed to Zion.<sup>14</sup><i class=\\"footnote\\">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05de\\u05d9 \\u05d0\\u05d5\\u05e8\\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \\u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\\u201d The same was the case with the Israelites: they said: \\u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\\u201d Therefore God said: \\u201cArise, my light\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05de\\u05d9 \\u05d0\\u05d5\\u05e8\\u05d9</span> are addressed to Zion.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05e7\\u05d3\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc\\u2550\\u05e7\\u05d3\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d5\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is the genitive; but it cannot be governed by <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d5\\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8</span> \\u201ccity.\\u201d</i>"], ["<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease."], ["<i>The milk of nations</i>. Their money; they will pay tribute. <span dir=\\"rtl\\">\\u05e9\\u05d3</span> <i>Breast.</i> It is the same as <span class=\\"rtl\\">\\u05e9\\u05c1\\u05b8\\u05d3\\u05b7\\u05d9\\u05b4\\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class=\\"footnote\\">The two forms referred to are <span dir=\\"rtl\\">\\u05e9\\u05b9\\u05c1\\u05d3</span> and <span dir=\\"rtl\\">\\u05e9\\u05b5\\u05c1\\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>"], ["<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\\u2014I shall bring thee the value of gold;<sup>17</sup><i class=\\"footnote\\">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1 \\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201cthe gold of nations\\u201d seems to be another reading for the preceding <span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1</span> \\u201cgold,\\u201d but not a new explanation. Comp. <span dir=\\"rtl\\">\\u05e0\\u05f4\\u05d0</span> \\u201canother reading\\u201d of the M.S. of the British Museum.</i> \\u201cthe value of the gold of nations.\\u201d) Copper is better than iron, it is therefore contrasted with gold. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5\\u05d3\\u05ea\\u05da</span> <i>Thy officers.</i> Lit., \\u201cthe men of thy office\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e0\\u05e9\\u05d9 \\u05e4\\u05e7\\u05d5\\u05d3\\u05ea\\u05da</span>). Comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d9\\u05d3</span> \\u201cofficer.\\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness."], ["<i>Violence shall not,</i> etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea \\u05d9\\u05e9\\u05d5\\u05e2\\u05d4 \\u05d7\\u05d5\\u05de\\u05ea\\u05d9\\u05da</span> Some explain it: \\u201cAnd salvation will meet thy walls;\\u201d comp. <span dir=\\"rtl\\">\\ufb4b\\u05e7\\u05e8\\u05d0\\u05ea \\u05d0\\u05ea\\u05db\\u05dd \\u05d4\\u05e8\\u05e2\\u05d4</span> \\u201cand evil will befall you\\u201d (Deut. xxxi. 29); others: \\u201cAnd salvation shall call unto thy walls;\\u201d but it is more correct to take <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> as the second person feminine, and to render it, \\u201cAnd thou, Zion, wilt call thy walls salvation.\\u201d The correctness of this explanation is proved by the words which follow: <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u05ea\\u05d4\\u05dc\\u05d4</span> \\u201cand thy gates praise.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> is to be repeated before <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da</span>, according to the rule of ellipsis."], ["<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night."], ["<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class=\\"footnote\\">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e1\\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \\u201cshall not be gathered;\\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class=\\"footnote\\">The phrase \\u201cthe moon is gathered\\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness."], ["<i>The branch.</i> Comp. \\u201cAnd a branch shall grow out of his roots\\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class=\\"footnote\\">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>"], ["<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05dd \\u05dc\\u05d2\\u05d5\\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2)."]], [["<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \\u201cAnd took of the spirit, that was upon him\\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \\u201canointed;\\u201d comp. \\u201cTouch not mine anointed\\u201d (Ps. cv. 15).<sup>1</sup><i class=\\"footnote\\">The second part of this verse, \\u201cAnd do my prophets no harm,\\u201d shows that the expressions \\u201canointed\\u201d (<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d9\\u05d7\\u05d9</span>) and \\u201cprophets\\u201d (<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \\u201cBecause the Lord\\u201d is continued till ver. 9, and the apodosis commences \\u201cI will greatly rejoice\\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> means<sup>2</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05e2\\u05df \\u05d8\\u05e2\\u05de\\u05d5 \\u05d4\\u05e9\\u05dd \\u05de\\u05e9\\u05d7\\u05e0\\u05d9</span>, lit., \\u201cfor <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> has the meaning \\u2018 God has anointed me,\\u2019\\u201d etc., but <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> has not this meaning; after <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05de\\u05d5</span> the word <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05dd</span> \\u201cthe reason why\\u201d has been omitted, which has been restored in the translation.</i> \\u201cthe reason of,\\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d7\\u05e7\\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8\\u05d7\\u05e8</span> \\u201cpanteth\\u201d (Ps. xxxviii. 11), <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d3\\u05dd</span> \\u201cred\\u201d (Lev. xiii. 49), <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e7\\u05e8\\u05e7</span> \\u201cgreen\\u201d (Lev. ibid.)"], ["<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse."], ["<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05ea \\u05dc\\u05d4\\u05dd</span> \\u201cto give unto them,\\u201d are accordingly a mere repetition of the phrase <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05dd \\u05dc\\u05d0\\u05d1\\u05dc\\u05d9 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cto appoint unto them that mourn for Zion.\\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d4</span> <i>Weak.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cHeaviness.\\u201d</i> It is an adjective of the same root as the verb <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d4</span> (Lev. xiii. 6) which is rendered by some \\u201cis become dark,\\u201d but by me \\u201chath decreased,\\u201d as it is contrasted with <span dir=\\"rtl\\">\\u05e4\\u05c1\\u05e9\\u05d4\\u05b9</span> \\u201cspread.\\u201d<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9</span> <i>Trees</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201coaks\\u201d (i. 29);<sup>5</sup><i class=\\"footnote\\">The same explanation is given by Rashi; but the Chald\\u00e6an translation renders it <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05e8\\u05d1\\u05d9</span> \\u201cthe great.\\u201d</i> the words which follow, \\u201cthe planting of the Lord,\\u201d support this explanation."], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> Of old.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> has here the meaning \\u201ca very long time;\\u201d it means usually \\u201cfor ever;\\u201d but this is not applicable here.</i> <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span> Of former generations.<sup>7</sup><i class=\\"footnote\\">I. E. adds the word <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> to make it clear, that the adjective <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span> is not to be connected with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span>, which is either to be supplied or is implied in the adjective <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span>.</i>"], ["<i>And strangers shall stand</i> before you like servants. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8\\u05d9\\u05d1\\u05dd</span> <i>Your ploughmen.</i> <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05b8\\u05bc\\u05e8</span> is an adjective, meaning \\u201ctilling the field.\\u201d<sup>8</sup><i class=\\"footnote\\">Comp. I. E. on iii. 4 and note 5.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05d9</span> <i>The priests</i>. I said already that the meaning of <span dir=\\"rtl\\">\\u05db\\u05d4\\u05df</span> is, \\u201cone that ministers;\\u201d it is therefore qualified here by the genitive \\u201cof our God.\\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d0\\u05de\\u05e8\\u05d5\\u2550\\u05ea\\u05ea\\u05d9\\u05de\\u05e8\\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> \\u201cthou hast boasted\\u201d (Deut. xxvi. 17).<sup>9</sup><i class=\\"footnote\\">I. E. connects with the same root the word <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> to mean \\u201cthou hast praised,\\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> means \\u201cthou hast caused to declare.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e0\\u05d4</span> <i>Double.</i> The verb \\u201cyou shall inherit\\u201d is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05ea \\u05db\\u05dc\\u05de\\u05d4\\u2550\\u05d5\\u05d1\\u05dc\\u05de\\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \\u201cdouble\\u201d in the first part of the verse."], ["<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05ea\\u05ea\\u05d9 \\u05e4\\u05e2\\u05dc\\u05ea\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>I will give them their reward</i>, etc. As to <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea\\u05dd</span> \\u201ctheir reward\\u201d comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea</span> \\u201cthe wages\\u201d (Lev. xix. 13). By these words the expression \\u201cI hate robbing\\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages."], ["<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute."], ["<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8\\u05e0\\u05d9</span> <i>He hath covered me</i>. It is past of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4 ; \\u05d9\\u05e2\\u05d8</span> \\u201ccovering\\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\u05e2\\u05d5\\u05d8\\u05d4 \\u05d5\\u05d4\\u05dd \\u05e9\\u05e0\\u05d9 \\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>, \\u201cof the same root as <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4</span>, but of a different conjugation.\\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05d4</span>, the other from <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8</span>. The reverse would be correct, namely, <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e2\\u05d5\\u05d8\\u05d4 \\u05d5\\u05d4\\u05dd \\u05d1\\u05f3 \\u05e9\\u05e8\\u05e9\\u05d9\\u05dd \\u05e4\\u05e2\\u05dc \\u05e2\\u05d1\\u05e8</span> \\u201cit is the past tense of the same conjugation as <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4</span>, but the two verbs have different roots.\\u201d This is perhaps the right reading.</i> <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d4\\u05df</span> <i>Serveth</i>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cDecketh himself with.\\u201d</i> It is a transitive verb, and <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8</span> \\u201cornament\\u201d is the object; it is attended to by the bridegroom; compare my remark on <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05ea\\u05d5\\u05e0\\u05da</span> \\u201cshall minister unto thee\\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck."], ["<span dir=\\"rtl\\">\\u05db\\u05d0\\u05e8\\u05e5 \\u05ea\\u05d5\\u05e6\\u05d9\\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAs the earth bringeth forth,\\u201d etc.<br>13 I. E. explains the expression <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d7</span>, \\u201cto grow,\\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew."]], [["<i>For Zion\\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span> <i>That burneth.</i> The relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cthat\\u201d must be supplied; for the verb agrees with <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d9\\u05d3</span> \\u201clamp.\\u201d<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span>; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d4</span> is therefore connected with the masculine noun <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d9\\u05d3</span>, by supplying the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span>; and the whole phrase is to be translated: \\u201cAnd the salvation thereof as a lamp that burneth.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d0</span> <i>Shall be called.</i> It is Pual. <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d1\\u05e0\\u05d5</span> <i>Will name.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05e0\\u05e7\\u05d1\\u05d5</span> \\u201cwhich are expressed\\u201d (Num. i. 17)."], ["<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class=\\"footnote\\">This is equivalent to saying that the word <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span>, mostly used in the meaning of \\u201ccrown,\\u201d that is, an ornament of the head, has sometimes the general meaning \\u201cornament,\\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3</span> with <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span>; we may join it with <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea</span> and explain the phrase thus: \\u201cThou shalt be a crown of glory in the hand of the Lord\\u201d\\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>"], ["<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \\u201cFor Zion\\u2019s sake,\\u201d etc. are spoken by the Lord; the expression \\u201cI will not rest,\\u201d etc. must be taken in a figurative sense. <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e6\\u05d9 \\u05d1\\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cHephzi-bah.\\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof."], ["<i>So shall thy sons marry thee</i>. This is a figurative expression for \\u201cthe kingdom will be restored to thee.\\u201d"], ["<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \\u201cThey that cause to watch for lying vanities, forsake their idol\\u201d (Jon. ii. 9).<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThey that observe lying vanities.\\u201d\\u2014I. E. proves by this quotation that the expression \\u201cto watch\\u201d signifies sometimes \\u201cto wait for help,\\u201d \\u201cto pray;\\u201d because <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> means \\u201cthey that cause to pray,\\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cwatchmen\\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \\u201cwatchmen\\u201d by the words <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d6\\u05db\\u05d9\\u05e8\\u05d9\\u05dd \\u05d0\\u05ea \\u05d9\\u05d9</span> \\u201cthat remind the Lord.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d6\\u05db\\u05d9\\u05e8\\u05d9\\u05dd</span> is a causative verb; lit., \\u201cthat cause the Lord to remember;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05db\\u05d9\\u05e8\\u05e0\\u05d9</span> \\u201cput me in remembrance\\u201d (xliii. 26)."], ["<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05e0\\u05e9\\u05d1\\u05e2 \\u05d2\\u05dd \\u05d6\\u05d4 \\u05dc\\u05d0\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span>. The first <span dir=\\"rtl\\">\\u05d2\\u05dd</span> connects this verse with the preceding verse in this way: \\u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\\u201d But it is also possible that it is an erroneous repetition of the second <span dir=\\"rtl\\">\\u05d2\\u05dd</span>.\\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \\u201cthe word that cometh out of the mouth of the Lord, does not return void,\\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \\u201chath sworn,\\u201d that is, has made an unconditional decree.<sup>6</sup><i class=\\"footnote\\">The predictions of good or evil events are generally connected with the condition pronounced or understood, \\u201cif you hearken unto me\\u201d or \\u201cif you hearken not unto me.\\u201d But a prediction introduced by a phrase like \\u201cHe hath sworn\\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc."], ["<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together."], ["<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \\u201cGo through, etc.\\u201d that is, go through the gates to proclaim in every place \\u201cPrepare the way of the people,\\u201d \\u201cclear it of stones,\\u201d \\u201clift up a standard throughout the whole world.\\u201d"], ["<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05ea \\u05e9\\u05d4\\u05d5\\u05dc\\u05d9\\u05d3\\u05d4</span>; they seem to be incorrect, because the Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \\u201cthe daughter of Zion\\u201d by \\u201cthe daughter, whom she (Zion) has born.\\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d5</span> <i>And His wages.</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cAnd his work.\\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel."], ["<i>And unto thee</i>. The second person refers to Zion."]], [["<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class=\\"footnote\\">Comp. \\u201cAnd there is none that holdeth with me in these things, but Michael, your prince\\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dd\\u05b4 \\u05d4\\u05e0\\u05db\\u05d1\\u05d3</span> \\u201cthe honoured name\\u201d of the Hebrew text are used instead of <span dir=\\"rtl\\">\\u05d9\\u05d9</span> \\u201cthe Lord,\\u201d by I. E., in order not to connect the description \\u201cwith dyed garments,\\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\\u2014that is, the Christian religion\\u2014which was first established among the Edomites.<sup>2a</sup><i class=\\"footnote\\">The words \\u201cThis prophecy,\\u201d etc., till \\u201camong the Edomites,\\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> <i>Stained</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05e5</span> \\u201cvinegar\\u201d (Num. vi. 3).<sup>3</sup><i class=\\"footnote\\">The two words seem, according to I. E., to be derived from <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e5</span> \\u201cto be red.\\u201d See Gesenius Lex. Hebr. Chald.</i> <span dir=\\"rtl\\">\\u05d6\\u05d4 \\u05d4\\u05d3\\u05d5\\u05e8 \\u05d1\\u05dc\\u05d1\\u05d5\\u05e9\\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThis that is glorious.\\u201d</i> <i>in his apparel</i>, how has he stained himself! <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cTravelling.\\u201d</i> others; comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d9\\u05dd \\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span> \\u201coppressors, that will oppress him\\u201d<sup>6</sup><i class=\\"footnote\\">\\u201cWanderers, that shall cause him to wander.\\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class=\\"footnote\\">That <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \\u201cthat <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> is a common noun (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5 \\u05e6\\u05e2\\u05d4 \\u05d1\\u05e8\\u05d1</span> \\u201cwho bindeth people in the greatness of his strength;\\u201d but the verb would be missing, if <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> were a noun.</i> is confirmed by the words which follow: \\u201cin the greatness of his strength.\\u201d R. Moses Hakkohen says, that <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\\u2014The answer to the question \\u201cWho is this,\\u201d etc., is \\u201cI that speak in righteousness,\\u201d etc. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> <i>Mighty</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cofficer\\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are."], ["<span dir=\\"rtl\\">\\u05dc\\u05dc\\u05d1\\u05d5\\u05e9\\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cIn thine apparel.\\u201d Comp. c. xxxii., Note 1.</i> The preposition <span dir=\\"rtl\\">\\u05dc</span> is pleonastic as in <span dir=\\"rtl\\">1) \\u05dc\\u05d0\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine."], ["<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d3\\u05e8\\u05db\\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i><<sup>10</sup><i class=\\"footnote\\">See I. E. on i. 21, Note 43.</i>sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \\u05d5\\u05b0\\u05d9\\u05b5\\u05d6 <i>And sprinkled</i>. It is similar in form to <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05b5\\u05d8</span> \\u201cand he stretched forth\\u201d (Ex. ix. 23). <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> <i>Their blood</i>. The blood is called <span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e6\\u05b7\\u05d7</span> lit. \\u201ctime,\\u201d because t<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05d6\\u05de\\u05e0\\u05d9\\u05dd \\u05d0\\u05d9\\u05df \\u05e7\\u05e5</span> \\u201cperiods of time without end.\\u201d Others compare <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> \\u201ctheir blood\\u201d with <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cstrength\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d4\\u2550\\u05e0\\u05e6\\u05d7</span> \\u201cto sprinkle.\\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cfor ever\\u201d (xxxiv. 10). <span dir=\\"rtl\\">\\u05d0\\u05d2\\u05d0\\u05dc\\u05ea\\u05d9</span> <i>I stained</i>. The <span dir=\\"rtl\\">\\u05d0</span> is here substituted for <span dir=\\"rtl\\">\\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \\u201cI stained,\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d0\\u05dc\\u05d4\\u05d5</span> \\u201cshall stain it\\u201d (Job iii. 5)."], ["<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d5\\u05dc\\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God."], ["<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> (lix. 16)."], ["<i>Nations.</i> Other nations beside Edom. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d5\\u05e8\\u05d9\\u05d3 \\u05dc\\u05d0\\u05e8\\u05e5 \\u05e0\\u05e6\\u05d7\\u05dd</span> And I will pour out their blood<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05d6\\u05de\\u05e0\\u05d9\\u05dd \\u05d0\\u05d9\\u05df \\u05e7\\u05e5</span> \\u201cperiods of time without end.\\u201d Others compare <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> \\u201ctheir blood\\u201d with <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cstrength\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d4\\u2550\\u05e0\\u05e6\\u05d7</span> \\u201cto sprinkle.\\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth."], ["<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1 \\u05d8\\u05d5\\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAnd the great goodness.\\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class=\\"footnote\\">By this remark I. E. reminds us not to confound the attribute of God <span dir=\\"rtl\\">\\u05e8\\u05b7\\u05d1 \\u05de\\u05d5\\u05d1</span> \\u201cGreat in goodness,\\u201d with <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05de\\u05d5\\u05bc\\u05d1</span> \\u201cthe abundance of goodness\\u201d <span dir=\\"rtl\\">\\u2550</span> \\u201cthe great goodness.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05b7\\u05d1</span> is an adjective, <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05d1</span> an abstract noun.</i>"], ["<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class=\\"footnote\\">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0</span> The true meaning of the word is \\u201cto Him;\\u201d<sup>15</sup><i class=\\"footnote\\">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span dir=\\"rtl\\">\\u05dc\\u05d5</span> \\u201cto him\\u201d is here the Keri, <span dir=\\"rtl\\">\\u05dc\\u05c2\\u05d0</span> \\u201cnot,\\u201d the Ketib.</i> and <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e6\\u05e8</span> (lit., Unto Him was trouble), \\u201che was afflicted,\\u201d has the same meaning as \\u201cAnd His soul was grieved\\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \\u201cAnd sent an angel, and hath brought us forth out of Egypt\\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class=\\"footnote\\">Although I. E. admits that the word <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05da</span> \\u201cangel\\u201d or \\u201cmessenger\\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \\u201cthe angel\\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d8\\u05dc\\u05dd</span> <i>And he bare them</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d8\\u05dc</span> \\u201cand the weight\\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d9\\u05de\\u05d9 \\u05e2\\u05d5\\u05dc\\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> is, according to I. E., \\u201ca long period,\\u201d but its nature and limits must be gathered from the context; <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span> (Deut. xxxii. 7) refers to the past; <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd</span> (Ps. xc. 2) \\u201cfor ever\\u201d to the future; <span dir=\\"ltr\\">\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd</span> (1 Sam. i. 22), \\u201cthe whole lifetime,\\u201d etc., here I. E. infers from the preceding, \\u201cAnd he carried them in their land,\\u201d that it refers to the period during which they had possession of their land.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05d1\\u05d5</span> <i>And vexed</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e6\\u05d1\\u05d5</span> \\u201cbe not grieved\\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \\u201cby the holy spirit\\u201d the angel of the Lord.<sup>17</sup><i class=\\"footnote\\">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e8\\u05d2\\u05d9\\u05d6\\u05d5 \\u05e2\\u05dc \\u05de\\u05d9\\u05de\\u05e8 \\u05e0\\u05d1\\u05d9\\u05d0\\u05d9 \\u05e7\\u05d5\\u05d3\\u05e9\\u05d9\\u05d4</span> \\u201cthey acted provokingly against the words of His holy prophets.\\u201d</i> <i>He fought against them</i> till they left His land."], ["<i>Then he remembered the days of old</i>, the days that have passed. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class=\\"footnote\\">A. V., \\u201cMoses and His people.\\u201d</i> As to the asyndeton <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5\\u05bc</span> comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9 \\u05d9\\u05e8\\u05d7</span> \\u201cthe sun and moon\\u201d (Hab. iii. 11). The word <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4</span>, however, may also be taken as a participle, meaning \\u201che who brought out,\\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class=\\"footnote\\">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4</span>, which is once used as a common noun, namely, in this passage <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5</span>. The words \\u201cbut the first explanation is preferable\\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05e8\\u05e2\\u05d4 \\u05e6\\u05d0\\u05e0\\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc \\u05de\\u05e9\\u05d4</span>, which seem to have been written by mistake instead of <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cwith,\\u201d the explanation of <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea</span>. Firstly, it is not correct to say that <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b5\\u05d4</span> is formed after <span dir=\\"rtl\\">\\u05de\\u05e9\\u05b6\\u05b9\\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b5\\u05d4</span> from <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b6\\u05d4</span>. The words <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc</span> are probably the product of some ingenious copyist, who took <span dir=\\"rtl\\">\\u05e2\\u05dd</span> for the initials of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel."], ["<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19)."], ["<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class=\\"footnote\\">I. E. divides the verse into two sentences, \\u201cHe led them through the deep,\\u201d and \\u201cHe led them,\\u201d (to be supplied) \\u201cin the wilderness,\\u201d or, \\u201cin the plain,\\u201d while, according to others, the verse contains only one sentence, \\u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\\u201d</i>"], ["<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \\u201cthe spirit of the Lord <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05d7\\u05e0\\u05d5</span>\\u201d \\u201cled them\\u201d that is, Israel; <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05d7\\u05dd\\u2550\\u05ea\\u05e0\\u05d9\\u05d7\\u05e0\\u05d5</span>. The suffix (<span dir=\\"rtl\\">\\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \\u201cSo didst Thou lead Thy people;\\u201d the prophet speaking both of Moses and the Israelites."], ["<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class=\\"footnote\\">\\u201cAnd He fought against them,\\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d1\\u05d5\\u05dc</span> <i>From the habitation</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05d1\\u05dc\\u05e0\\u05d9</span> \\u201cwill dwell with me\\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7\\u05d5</span> <i>They are restrained</i> at present. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7</span> \\u201cto refrain himself\\u201d (Gen. xlv. 1)."], ["<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d9\\u05e8\\u05b8\\u05e0\\u05d5</span> <i>Acknowledge us</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05e0\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05e0\\u05d9</span> \\u201chath separated me\\u201d (lvi. 3)."], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d4 \\u05ea\\u05ea\\u05e2\\u05e0\\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cWhy hast Thou made us to err?\\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e9\\u05d5\\u05ea \\u05ea\\u05e9\\u05d5\\u05d1\\u05d4 \\u05d0\\u05d9\\u05df \\u05de\\u05e1\\u05e4\\u05d9\\u05e7\\u05d9\\u05df \\u05d1\\u05d9\\u05d3\\u05d5</span> \\u201che is not permitted to repent\\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class=\\"footnote\\">This is said of him, who misleads others to sin; \\u201che is not permitted to repent,\\u201d \\u201che cannot completely remedy the evil which he has produced.\\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \\u201cWhy doest Thou make us to err?\\u201d is to be explained in a similar way, namely, \\u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class=\\"footnote\\">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \\u201cWhy dost Thou cause us to err?\\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class=\\"footnote\\">As <i>e.g.,</i> the commandments introduced by a formula like \\u201cWhen ye be come into the land;\\u201d the commandments concerning the temple and the service therein.</i> <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e9\\u05d9\\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThou hast hardened.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05e9\\u05d9\\u05d7</span> \\u201cHe hath removed\\u201d<sup>25a</sup><i class=\\"footnote\\">A. V., \\u201cShe is hardened.\\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05e4\\u05d8\\u05d9\\u05dd</span> \\u201cthe judges;\\u201d but there is no reason why \\u201cthe tribes of thine inheritance\\u201d should be referred to the judges. If the words \\u201cthy servants\\u201d refer, as I. E. explains, to the Patriarchs, the expression \\u201cthe tribes of thine inheritance,\\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05e4\\u05d8\\u05d9\\u05dd</span> is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05d8\\u05d9\\u05dd</span> \\u201cthe tribes,\\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05e6\\u05e2\\u05e8</span> A little while. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e6\\u05e2\\u05e8 \\u05d9\\u05d3\\u05e9\\u05d5 \\u05e2\\u05dd \\u05e7\\u05d3\\u05e9\\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e6\\u05e2\\u05e8</span> means \\u201csmall\\u201d or \\u201clittle,\\u201d and admits of the rendering \\u201ca little while\\u201d as well as \\u201ca little thing.\\u201d</i> and this latter explanation is right."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d9\\u05e0\\u05d5 \\u05de\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05d2\\u05e8\\u05d9</span> We are like men, over whom Thou hast never ruled."]], [["<span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d0 \\u05e7\\u05e8\\u05e2\\u05ea \\u05e9\\u05de\\u05d9\\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \\u201cAs if Thou hadst not rent the heavens;\\u201d<sup>1</sup><i class=\\"footnote\\">To give us Thy commandments. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05bc\\u05d0</span> is, according to this explanation, the same as <span dir=\\"rtl\\">\\u05dc\\u05d0</span> \\u201cnot.\\u201d Comp. Targum Jonathan: <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05dc\\u05d4\\u05d5\\u05df \\u05d0\\u05e8\\u05d1\\u05e0\\u05ea \\u05e9\\u05de\\u05d9\\u05d0</span> \\u201cnot for them (for the heathen people) hast thou descended from heaven.\\u201d</i> but it is more correct to take <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05bc\\u2550\\u05dc\\u05d5\\u05bc\\u05d0</span> in its usual meaning \\u201cif;\\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \\u201cIf Thou wouldst rend the heavens and come down,\\u201d that is, if Thou wouldst send forth Thy decrees, then, \\u201cthe mountains,\\u201d that is, the kings<sup>2</sup><i class=\\"footnote\\">\\u201cKingdoms\\u201d (<span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span>) or \\u201cnations\\u201d (<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d9\\u05dd</span>) would better correspond with the phrase <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d2\\u05d5\\u05d9\\u05dd \\u05d9\\u05e8\\u05d2\\u05d6\\u05d5</span> \\u201cthus the nations would tremble at Thy presence\\u201d (lxiv. 1), which seems to be the explanation of <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d4\\u05e8\\u05d9\\u05dd \\u05e0\\u05d6\\u05dc\\u05d5</span>.</i> who sit in safety, \\u201cwould flow down at Thy presence.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span dir=\\"rtl\\">\\u05dc</span> is caused by the pause;<sup>3</sup><i class=\\"footnote\\">This Dagesh is called by the Grammarians: euphonic (<span dir=\\"rtl\\">\\u05dc\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea \\u05d4\\u05e7\\u05e8\\u05d9\\u05d0\\u05d4</span>); comp. <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05d3\\u05b0\\u05dc\\u05bd\\u05d5\\u05bc \\u2550 \\u05d7\\u05b8\\u05d3\\u05b5\\u05dc\\u05bc\\u05bd\\u05d5\\u05bc</span> (Jud. v. 7).</i> <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> is in form similar to <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> \\u201cthey could\\u201d (Ex. viii. 14).<sup>4</sup><i class=\\"footnote\\">The comparison of <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> with <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> has no Dagesh.</i> <span dir=\\"rtl\\">\\u05db\\u05e7\\u05e8\\u05d7 \\u05d0\\u05e9 \\u05d4\\u05de\\u05e1\\u05c1\\u05d9\\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05ea\\u05d1\\u05e2\\u05d4 \\u05d0\\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAs when the fire causeth the waters to boil.\\u201d</i> As to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d4</span> \\u201ccauseth to boil\\u201d (lit. \\u201cswelleth\\u201d) comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e2\\u05d1\\u05e2\\u05d5\\u05ea</span> \\u201cblains\\u201d (Ex. ix. 9). <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d2\\u05d5\\u05d9\\u05dd \\u05d9\\u05d3\\u05d2\\u05d6\\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThat the nations may tremble at Thy presence.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e9\\u05d5\\u05ea\\u05da</span> When thou didst. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e8\\u05d0\\u05d5\\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5 \\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da</span>; but either <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> or <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da</span> is superfluous, because both expressions have the same meaning: \\u201clike.\\u201d It is also possible that the original text had a word like <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> (xxx. 10) after <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span> which has been omitted by some careless copyist.</i> <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05ea</span> \\u201crough words\\u201d (Prov. xviii. 20). <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e0\\u05e7\\u05d5\\u05d4</span> <i>Which we looked not for.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u05ea</span> When thou camest down. <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d4\\u05e8\\u05d9\\u05dd \\u05e0\\u05d6\\u05dc\\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05d5 \\u05d5\\u05e0\\u05d5\\u05f3</span> Men have not heard,<sup>8</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d4</span> What he will prepare.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cWhat He hath prepared for him that waiteth for Him.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d7\\u05db\\u05d4</span> For him that will wait."], ["<span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThou meetest him,\\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \\u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\\u201d (Ps. cvi. 23). It may also be rendered, \\u201cThou acceptedst the prayer of him,\\u201d etc. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05e4\\u05d2\\u05e2 \\u05d0\\u05d3\\u05dd</span> \\u201cI will not accept the prayer of any man\\u201d (xlvii. 3; liii. 12). <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05e9\\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cHim that rejoiceth.\\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class=\\"footnote\\">Better Rashi: \\u201cHim that rejoiced in doing righteousness;\\u201d and Targum Jonathan: <span dir=\\"rtl\\">\\u05d3\\u05d7\\u05d3\\u05d9\\u05d0\\u05d5 \\u05dc\\u05de\\u05e2\\u05d1\\u05d3 \\u05e8\\u05e2\\u05d5\\u05ea\\u05da \\u05d1\\u05e7\\u05e9\\u05d5\\u05d8 \\u05d5\\u05db\\u05d6\\u05d1\\u05d5</span> \\u201cwho rejoiced when performing Thy will with truth and integrity.\\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class=\\"footnote\\">That is, Moses. (Comp. Num. xii. 7.)\\u2014The Hebrew text has the words <span dir=\\"rtl\\">\\u05e9\\u05d4\\u05d5\\u05e8\\u05ea\\u05e0\\u05d5 \\u05dc\\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span>, which seem to be incorrect; <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span> is probably to be altered into <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d9\\u05d3\\u05d9 \\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05d4\\u05df \\u05d0\\u05ea\\u05d4 \\u05e7\\u05e6\\u05e4\\u05ea \\u05d5\\u05e0\\u05d7\\u05d8\\u05d0</span> \\u201cBut now<sup>13</sup><i class=\\"footnote\\">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\\u201d or \\u201cBehold Thou wast angry,<sup>14</sup><i class=\\"footnote\\">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> <i>Through them,</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cIn those is continuance.\\u201d\\u2014The words <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e1\\u05e4\\u05d9\\u05e8\\u05d5\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> are corrupt; they must contain the explanation of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span>, since that of <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> is given before in the words <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d1\\u05d5\\u05e8 \\u05d4\\u05e6\\u05d3\\u05d9\\u05e7\\u05d9\\u05dd</span> \\u201cthrough the righteous.\\u201d If <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> were explained by \\u201calways,\\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201cdisappearance\\u201d from <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dd</span> \\u201cto conceal;\\u201d and the Hebrew text is to be altered into <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d9 \\u05d4\\u05e4\\u05e8\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> or <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd\\u201c.\\u05e2\\u05d5\\u05dc\\u05dd \\u05d9 \\u05e1\\u05ea\\u05d9\\u05e8\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> means the disappearance of the wrath.\\u201d</i> that is, through the righteous men. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> The disappearance of the wrath. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d5\\u05e9\\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class=\\"footnote\\">A. V., \\u201cAnd we shall be saved.\\u201d</i> It is the imperfect.<sup>16</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05d9 \\u05db\\u05d8\\u05de\\u05d0 \\u05db\\u05dc\\u05e0\\u05d5</span> But now we are all as an unclean thing. <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05dd</span> <i>Filthy rags</i>. It is derived from <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> \\u201cspoil\\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1\\u05b6\\u05dc</span> <i>And we fade away.</i> The radical <span dir=\\"rtl\\">\\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05ea</span>, \\u201cfading\\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05d5\\u05e8\\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class=\\"footnote\\">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span dir=\\"rtl\\">\\u05d1</span> should have a Dagesh (<span dir=\\"rtl\\">\\u05d5\\u05b7\\u05e0\\u05bc\\u05b7\\u05d1\\u05bc\\u05b6\\u05dc</span> Hiphil of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>). The form can, however, be considered as regular if derived from <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span>; verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05e0</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> interchange sometimes; comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05da</span> and <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> \\u201cto anoint.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d6\\u05d9\\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d6\\u05d9\\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5</span>; lit. \\u201cto cause his hand to be strong in Thee.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05de\\u05d5\\u05d2\\u05e0\\u05d5</span> <i>And hast consumed us.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05de\\u05e0\\u05d5</span> \\u201cthey melt\\u201d (Ex. xv. 15)."], ["<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc."], ["<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now."], ["<i>The holy cities</i>, etc. Supply <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d8</span>, \\u201csee\\u201d from the preceding verse. \\u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\\u201d"], ["<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class=\\"footnote\\">I. E. takes the verb <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dc\\u05d5\\u05da</span> literally: \\u201cto praise,\\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span dir=\\"rtl\\">\\u05d3\\u05e4\\u05dc\\u05d7\\u05d5 \\u05e7\\u05d3\\u05de\\u05da \\u05d0\\u05d1\\u05d4\\u05ea\\u05e0\\u05d0</span> \\u201cwhere our ancestors worshipped Thee.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e9\\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?"]], [["<i>I was</i><sup>1</sup><i class=\\"footnote\\">A. V., \\u201cI am sought.\\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \\u201cYour fathers have provoked me, but \\u2018 I was sought,\\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \\u2018 <i>Behold me</i>, <i>behold me</i>,\\u2019 repeatedly through the prophets.<sup>2</sup><i class=\\"footnote\\">I. E. adds \\u201cthrough the prophets,\\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal."], ["<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \\u201cEven to nations that are not called by my name, I was accessible, but as regards my people \\u201cI have spread my hands\\u201d to receive them. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8\\u05da \\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> <i>In a way that is not good.</i> Supply <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span> \\u201cway\\u201d before <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> \\u201cnot good;\\u201d<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> is the genitive governed by <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span>, which must be supplied; because <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8\\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05d1 \\u05d5\\u05e8\\u05e2 \\u05e2\\u05e5 \\u05d4\\u05d3\\u05e2\\u05ea \\u05d3\\u05e2\\u05ea\\u2550\\u05e2\\u05e5 \\u05d4\\u05d3\\u05e2\\u05ea  \\u05d8\\u05d5\\u05d1 \\u05d5\\u05e8\\u05e2</span> \\u201cthe tree of knowledge of good and evil\\u201d (Gen. ii. 9)."], ["<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry."], ["<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05e6\\u05d5\\u05e8\\u05d9\\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cIn the monuments.\\u201d \\u201cBesieged.\\u201d</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cwaste\\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05e8\\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class=\\"footnote\\">See ix. Note 2.</i> is <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e8\\u05e7</span>; the two words, however, are the same in meaning."], ["<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\\u2019s meat, etc. <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05d4 \\u05d0\\u05dc\\u05d9\\u05da\\u2550\\u05e7\\u05e8\\u05d1 \\u05d0\\u05dc\\u05d9\\u05da</span> <i>Stand by thyself.</i> Lit. \\u201cGo nearer to thyself.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9\\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class=\\"footnote\\">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05e9\\u05ea\\u05d9\\u05da</span> \\u201cI am holier than thou.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> \\u201chave gone out of me\\u201d (Jer. x 20); similarly <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9\\u05da</span> has the same meaning as <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9 \\u05de\\u05de\\u05da</span> \\u201cI am holy, more than thou.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05e2\\u05e9\\u05df \\u05d1\\u05d0\\u05e4\\u05d9</span> These put<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThese are.\\u201d</i> smoke in my nose."], ["<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it."], ["<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry."], ["<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them."], ["<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \\u201cmine elect.\\u201d"], ["<span dir=\\"rtl\\">\\u05e2\\u05de\\u05e7 \\u05e2\\u05db\\u05d5\\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \\u201cAnd the valley of Achor for a door of hope\\u201d (Hos. ii. 15). Others render it, \\u201cValley of trouble,\\u201d<sup>8</sup><i class=\\"footnote\\">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span dir=\\"rtl\\">\\u05e2\\u05de\\u05e7 \\u05e2\\u05db\\u05d5\\u05e8</span> are probably like <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d5\\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span dir=\\"rtl\\">\\u05e2\\u05db\\u05e8</span> \\u201cthat troublest\\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him."], ["<span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e9\\u05c1\\u05b0\\u05db\\u05b5\\u05d7\\u05b4\\u05d9\\u05dd</span> <i>That forget</i>, (lit., \\u201cthat are forgetful\\u201d). It is an adjective,<sup>9</sup><i class=\\"footnote\\">I. E. explains <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b5\\u05d4\\u05b4\\u05d9\\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05db\\u05b0\\u05d7\\u05b4\\u05d9\\u05dd</span>; or he means by <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05ea\\u05d0\\u05e8</span> the participle, and <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b5\\u05d7\\u05b4\\u05d9\\u05dd</span> would in that case be another form of the participle, that could be compared with <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d9\\u05dd</span>, the only form of the participle Kal of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0</span>, \\u201cto fear.\\u201d</i> similar in form to <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b5\\u05d0\\u05b4\\u05d9\\u05dd</span> \\u201cafraid\\u201d (1 Sam. xxiii. 3). <span dir=\\"rtl\\">\\u05dc\\u05d2\\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThat troop.\\u201d</i> R. Moses Hakkohen says, that <span dir=\\"rtl\\">\\u05d2\\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class=\\"footnote\\">According to the belief of Eastern people; In Arabic, Jupiter is called <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n2Q==\\n\\"> \\u201cthe greatest fortune.\\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nBOAPI/U6NGgZmjRo0H//2Q==\\n\\"> Felicitas.</i> but that <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class=\\"footnote\\">I. E. renders <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3</span> \\u201ca troop comes,\\u201d and refers it to the troop of five children, which Leah then had.</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e0\\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThat number.\\u201d</i> According to some <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> (lit., \\u201cnumber\\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> is the name of one star.<sup>15</sup><i class=\\"footnote\\">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> is Venus; others compare it with <i>\\u03bc\\u03aev\\u03b7</i> \\u201cthe moon.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05de\\u05e1\\u05da</span> <i>Drink offering.</i> Comp., <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cshe hath mingled\\u201d (Prov. ix. 2)."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e0\\u05d9\\u05ea\\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span dir=\\"rtl\\">\\u05d2\\u05d3 \\u05d2\\u05d3\\u05d5\\u05d3 \\u05e2\\u05d5\\u05d3\\u05e0\\u05d5</span> \\u201cGad, a troop shall overcome him\\u201d (Gen. xlix. 19); <span dir=\\"rtl\\">\\u05d3\\u05df \\u05d9\\u05d3\\u05d9\\u05df</span> \\u201cDan shall judge\\u201d (ibid. 16). Thus the verb <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e0\\u05d9\\u05ea\\u05d9</span> is used because of <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> at the end  of the preceding verse; it means \\u201cI shall number;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201cthat telleth\\u201d (Jer. xxxiii. 13)."], ["<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries."], ["<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05d9\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span dir=\\"rtl\\"><sup>16</sup><i class=\\"footnote\\">Or <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> after the form <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> (xxiii. 1); the root is <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05dc</span>.</i>\\u05ea\\u05bc\\u05b7\\u05d9\\u05b0\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span>; comp., <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b0\\u05e9\\u05c1\\u05b4\\u05d9\\u05e8\\u05d5\\u05bc</span> \\u201cthey look straight\\u201d (Prov. iv. 25). It is similar in form to <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d9\\u05b5\\u05d3\\u05b8\\u05e2</span> \\u201che knoweth\\u201d; (Ps. cxxxviii. 6), and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d9\\u05b5\\u05d8\\u05b4\\u05d9\\u05d1</span> \\u201che doth good\\u201d (Job xxiv. 21)."], ["<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4 \\u05db\\u05de\\u05d5</span>; \\u201cand a curse, comp.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4</span> is either the explanation of <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d1\\u05d5\\u05e2\\u05d4</span> and must be altered into <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05dc\\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span>.</i> \\u201cThe Lord make thee a curse and an oath\\u201d (Num. v. 21); \\u201cThe Lord make thee like Zedekiah and like Ahab\\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class=\\"footnote\\">This explanation is given on account of the change of the number; the suffix in <span dir=\\"rtl\\">\\u05e9\\u05de\\u05db\\u05dd</span> is plural, while that of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05d9\\u05ea\\u05da</span> is singular. In Targum Jonathan it is rendered, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05d9\\u05ea\\u05db\\u05d5\\u05df</span> \\u201cand shall kill you.\\u201d</i> <i>Another name.</i> That is, a better name."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d1\\u05e8\\u05da</span> <i>He who blesseth himself.</i> This word is not like <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e8\\u05db\\u05d5</span> \\u201cand shall be blessed\\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e8\\u05db\\u05d5</span> is the passive (Niphal), \\u201cthey shall be blessed;\\u201d that is, they shall receive the blessing from the Almighty; <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d1\\u05e8\\u05da</span> is reflective (Hithpael): \\u201che who blesses himself;\\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn the God of truth.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> is an adjective <sup>20a</sup><i class=\\"footnote\\">I. E. seems to overlook that the adjective <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> demands the absolute state before it, not the construct. If, however, <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> is referred by him to the, people, \\u201cto the faithful,\\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201ctruth\\u201d (xxv. 1); <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d1\\u05e8\\u05da \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class=\\"footnote\\">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class=\\"footnote\\">I. E. perhaps explains here the expression \\u201cfrom mine eyes\\u201d to mean \\u201cfrom the eyes of my pious people\\u201d who perceive all the insults and mocking of the wicked.\\u201d</i>."], ["<span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05d4\\u05e0\\u05e0\\u05d9 \\u05d1\\u05d5\\u05e8\\u05d0 \\u05e9\\u05de\\u05d9\\u05dd \\u05d7\\u05d3\\u05e9\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \\u201cBehold, it will be as if I created,\\u201d etc.<sup>22</sup><i class=\\"footnote\\">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \\u201cnew heavens\\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class=\\"footnote\\">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \\u201cnew creation\\u201d refers to them.</i> The right explanation, however, is, that by \\u201cheavens\\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class=\\"footnote\\">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \\u201cheaven and earth;\\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class=\\"footnote\\">The opposite of \\u201cthe former things,\\u201d which shall not be remembered, is described in the next verse by <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05dc\\u05d4</span>, \\u201crejoicing,\\u201d and <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05e9</span>,\\u201cjoy.\\u201d \\u201cThe former things\\u201d are therefore the former troubles and sufferings.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9 \\u05e2\\u05d3</span> <i>Long years</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cFor ever.\\u201d</i> For at last man dies <sup>25a</sup><i class=\\"footnote\\">And therefore he cannot rejoice for ever, and <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9 \\u05e2\\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d1\\u05d5\\u05e8\\u05d0 \\u05d0\\u05ea \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cI create.\\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> does not mean \\u201cto create\\u201d (\\u201cto produce from non-existence into existence\\u201d) but \\u201cto form,\\u201d \\u201cto renew.\\u201d"], ["<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse."], ["<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \\u201chis days,\\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u2550\\u05e2\\u05d5\\u05dc \\u05d9\\u05de\\u05d9\\u05dd</span> \\u201cinfant of days.\\u201d<sup>27</sup><i class=\\"footnote\\">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span dir=\\"ltr\\">\\u05d9\\u05de\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3 \\u05d1\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05d8\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>.<sup>28</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05ea \\u05de\\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>, it may be inferred that the word <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span>, or the whole phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>, is to be explained, and that the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05ea \\u05de\\u05ea</span> have to be replaced by <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e8</span>, or by the whole phrase <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8 .\\u05db\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span> is the period of life next to <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc \\u05d9\\u05de\\u05d9\\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThe child.\\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class=\\"footnote\\">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05dc\\u05e9 \\u05e2\\u05e9\\u05e8\\u05d4 \\u05dc\\u05de\\u05e6\\u05d5\\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class=\\"footnote\\">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>"], ["<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy."], ["<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class=\\"footnote\\">Comp. Targ. Jonath.: <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05de\\u05d9 \\u05d0\\u05d9\\u05dc\\u05df \\u05d7\\u05d9\\u05d9\\u05d0</span>, \\u201cas the days of the tree of life;\\u201d this refers, perhaps, likewise, to the carob tree, which is called \\u201cthe tree of life,\\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \\u201ctheir\\u201d refers to \\u201cmine elect,\\u201d the subject of the sentence."], ["<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them."], ["<span dir=\\"rtl\\">\\u05d8\\u05e8\\u05dd</span> I think that it means \\u201cyet,\\u201d and with the preposition <span dir=\\"rtl\\">\\u05d1</span> \\u201cbefore.\\u201d<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u2550 \\u05d8\\u05e8\\u05dd</span> \\u201cnot,\\u201d and on Ex. x. 7, where he explains <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05e8\\u05dd \\u05ea\\u05d3\\u05e2</span>, \\u201cdost thou yet wish to know.\\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me."], ["<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \\u201cpeace will be established.\\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \\u201cAnd the lion shall eat straw like the bullock.\\u201d <i>And dust shall be the serpent\\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \\u201cin all my holy mountain.\\u201d"]], [["The prophet, in this chapter, again rebukes the wicked people."], ["<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \\u201cthe heaven is my throne\\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class=\\"footnote\\">As to the meaning of <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d4\\u05b4</span> \\u201cdecree\\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea."], ["<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \\u201cthat throne and that footstool are made by me.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9\\u05d5 \\u05db\\u05dc \\u05d0\\u05dc\\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \\u201cto the poor and to him that is of a contrite spirit.\\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \\u201cI will hide my face from you\\u201d (i. 15)."], ["<i>He that killeth an ox,</i> etc. I look to him \\u201cthat trembleth at my word,\\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \\u201che that killeth an ox, <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4 \\u05d0\\u05d9\\u05e9</span> \\u201cis as guilty as if he slew a man;\\u201d it is considered as murder on his part, because the offering is not brought properly; or \\u201cis guilty as if he struck a man,\\u201d not killing, but hurting and wounding him;<sup>2</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05db\\u05d4 \\u05d0\\u05d9\\u05e9 \\u05d0\\u05ea \\u05e8\\u05e2\\u05d4\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span>, \\u201cand one smite another with a stone, or with his fist, and he die not.\\u201d Ex. xxi. 18.</i> \\u201cHe that sacrificeth a lamb\\u201d before me, is guilty, <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e3 \\u05db\\u05dc\\u05d1</span> \\u201cas if he killed a dog;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05e8\\u05b5\\u05e3\\u05ad</span> with the accent on the last syllable is participle Kal of <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e3</span> \\u201cto cut off the neck;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05d5</span> \\u201cand they shall strike off the neck\\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span dir=\\"rtl\\">\\u05e2\\u05c1\\u05ad\\u05e8\\u05b6\\u05e3</span> \\u201cneck\\u201d) it is a noun<sup>3</sup><i class=\\"footnote\\">Some editions of the Hebrew text have the words <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e2\\u05d9\\u05dc \\u05d4\\u05e0\\u05d5 \\u05e9\\u05dd \\u05d5\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05e9\\u05dd \\u05d4\\u05d5\\u05d0</span>; but either <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0 \\u05e9\\u05dd</span> or <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d5 \\u05e9\\u05dd</span> is superfluous.</i>; \\u201che that offereth an oblation\\u201d is guilty <span dir=\\"rtl\\">\\u05d3\\u05dd \\u05d7\\u05d6\\u05d9\\u05e8</span> \\u201cas if he offered the swine\\u2019s blood; <span dir=\\"rtl\\">\\u05de\\u05d6\\u05db\\u05d9\\u05e8 \\u05dc\\u05d1\\u05d5\\u05e0\\u05d4</span> \\u201c<i>he that burneth incense</i>\\u2014\\u201dcomp. <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">In his commentary on Leviticus ii. 2, I. E. explains <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05db\\u05e8\\u05d4</span> \\u201cmemorial,\\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \\u201cthe part which was burnt upon the altar,\\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\\u05d0\\u05d6\\u05db\\u05e8\\u05d4</span> \\u201cincense\\u201d (Lev. ii. 2)\\u2014isguilty, <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e8\\u05da \\u05d0\\u05d5\\u05df</span> \\u201cas if he blessed iniquity.\\u201d<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAs if he blessed an idol.\\u201d</i> <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d4\\u05de\\u05d4</span> <i>Even they</i>, namely, \\u201cyour forefathers;\\u201d the word <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> is to be supplied.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05d4\\u05dd</span> of the Hebrew text is to be altered into <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d4</span>, \\u201cthey\\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span dir=\\"rtl\\">,\\u05d2\\u05dd \\u05d0\\u05e0\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3 ,\\u05d2\\u05dd \\u05d4\\u05de\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>Their charges.</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTheir delusions.\\u201d \\u201cOccasions.\\u201d</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTheir delusions.\\u201d \\u201cOccasions.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05dc\\u05d5\\u05ea</span> \\u201ccharges\\u201d (Deut. xxii. 17), \\u201ctheir charges\\u201d are the charges brought against them. It may also be rendered \\u201ctheir delusions;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e2\\u05dc\\u05dc\\u05d5</span> \\u201cand they abused\\u201d (Judg. xix. 25); <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e2\\u05d5\\u05dc\\u05dc</span> \\u201che mocked\\u201d (1 Sam. vi. 6).<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cHe had wrought wonderfully.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d5\\u05e8\\u05ea\\u05dd</span> <i>Their fears</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8</span> \\u201cand was afraid\\u201d (Num. xxii. 3)."], ["<span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d9\\u05db\\u05dd</span> <i>That cast you out.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d3\\u05d5\\u05d4\\u05d5</span> \\u201cthey chase him\\u201d (Job xviii. 18). Some render it<sup>9</sup><i class=\\"footnote\\">Comp. the second explanation of Rashi, and the Rabbinical expression, <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05dd \\u2550 \\u05e0\\u05d3\\u05d5\\u05d9</span>, \\u201cdoom,\\u201d \\u201cexcommunication.\\u201d</i> \\u201cthose in whose eyes you are considered as doomed.\\u201d \\u201cYour brethren\\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3 \\u05f2</span> R. Moses Hakkohen says, that it means, \\u201cthe Lord is heavy;\\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3</span> is found in the meaning of \\u201cto be honoured,\\u201d as <i>e.g.</i> <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d1\\u05d3\\u05ea</span> \\u201cThou art glorified\\u201d (xxvi. 15); but he did not think of <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d1\\u05b0\\ufb31\\u05b0\\u05d3\\u05d5\\u05bc</span> \\u201cthey are honoured,\\u201d which is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05e8\\u05d5</span> \\u201cthey are little\\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class=\\"footnote\\">Comp. Kimchi ad locum: \\u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \\u2018Certainly, the Lord is too hard for us with His commandments,\\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3 \\u05d9\\u05d9</span> \\u201cthe Lord is heavy\\u201d the word \\u201cyet\\u201d must be supplied<sup>10a</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e1\\u05e8 \\u05de\\u05dc\\u05ea \\u05d6\\u05de\\u05df</span>, which either mean, \\u201cand an adverb of time is wanting,\\u201d as, <i>e. g.,</i> \\u201conce,\\u201d \\u201cyet,\\u201d or are the corruption of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e1\\u05e8 \\u05de\\u05dc\\u05ea \\u05e2\\u05d5\\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \\u201cyet a time will come, when we shall see your<sup>11</sup><i class=\\"footnote\\">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\\u201d But I think that<sup>12</sup><i class=\\"footnote\\">These words are added in the translation; the corresponding Hebrew phrase, <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e4\\u05d9 \\u05d3\\u05e2\\u05ea\\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \\u201cIn this way there is a connection between this verse and the next.\\u201d</i> these are the words of \\u201cyour brethren that cast you out,\\u201d and that the whole verse must be explained thus: Your brethren say, \\u201cFor my name\\u2019s sake let the Lord be honoured [<span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3</span> being derived from <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3</span> \\u201chonour\\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\\u201d this is the meaning of the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05d9\\u05d1\\u05e9\\u05d5</span> \\u201cand they shall be ashamed.\\u201d<sup>13</sup><i class=\\"footnote\\">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d7\\u05e0\\u05d5 \\u05e0\\u05d1\\u05d5\\u05e9</span>, \\u201cand we shall be ashamed.\\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \\u201cyour brethren\\u201d etc., but spoken by God, understand the plural in <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d0\\u05d4</span> as pluralis majestatis, like the plural in <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e9\\u05d4</span> \\u201clet us make\\u201d (Gen. i. 26), or<sup>13a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05d9\\u05db\\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>, \\u201cand others.\\u201d</i> refer it to both, to God and the prophet together."], ["<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \\u201cthe holy temple.\\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \\u201cthat cast you out,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d9\\u05dc</span> <i>She travailed.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dc\\u05d9\\u05d8\\u05d4 \\u05d6\\u05db\\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span dir=\\"rtl\\">\\ufb4a\\u05b0\\u05de\\u05b7\\ufb3c\\u05b5\\u05d8</span> \\u201cshe will lay eggs\\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05d9\\u05d8</span> is Hiphil, <span dir=\\"rtl\\">\\u05ea\\u05de\\u05dc\\u05d8</span> Piel of <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d8</span>.</i>\\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class=\\"footnote\\">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e0\\u05d9 \\u05d0\\u05e9\\u05d1\\u05d9\\u05e8</span> <i>Shall I bring to birth.</i> Comp. \\u201c<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d1\\u05e8 \\u05d1\\u05e0\\u05d9\\u05dd</span> birth of children\\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4</span>, which seems to be nothing but the <span dir=\\"rtl\\">\\u05db\\u05d0\\u05dc\\u05d4</span> \\u201csuch things,\\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4</span>, \\u201cwith those,\\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?"], ["<i>All ye that mourn for her</i> in exile."], ["<i>With the breast of her consolations</i>. Comp. \\u201cThou shalt suck the breast of kings\\u201d (lx. 16). A fulness of joy is meant by this expression; for \\u201cconsolations\\u201d are here the opposite of \\u201cmournings.\\u201d<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span>, in its literal meaning, \\u201cconsolations,\\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span> in this verse is the opposite of \\u201cmourning,\\u201d mentioned in the preceding verse, and signifies \\u201chappiness.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> <i>That you may milk out.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e5</span> \\u201cthe churning\\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> is <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span>, that of <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e5</span> is <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e5</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d9\\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class=\\"footnote\\">The author of the Chald\\u00e6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span dir=\\"rtl\\">\\u05de\\u05d7\\u05de\\u05d3</span> \\u201cfrom the best;\\u201d R. Moses Hakkohen compares it with <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d9\\u05d6 \\u05e9\\u05d3\\u05d9</span> \\u201cthe wild beasts of the field\\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class=\\"footnote\\">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>"], ["<i>I shall extend to Zion peace like a river,</i> etc. <span dir=\\"rtl\\"><sup>20</sup><i class=\\"footnote\\">I. E. read <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc \\u05d2\\u05d5\\u05d9\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3 \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\\u05d7\\u05d9\\u05dc</span> means \\u201cproperty;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc \\u05d4\\u05d6\\u05d4</span> \\u201cthis wealth\\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05e9\\u05e2\\u05d5</span> <i>Ye will play.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e9\\u05e2</span> \\u201cand shall play\\u201d (xi. 8). The <span dir=\\"rtl\\">\\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class=\\"footnote\\">The regular form would be <span dir=\\"rtl\\">\\u05e2 ,\\u05ea\\u05bc\\u05b0\\u05e9\\u05c1\\u05b8\\u05e2\\u05b0\\u05e9\\u05c1\\u05b0\\u05e2\\u05d5\\u05bc</span> being a guttural, it should receive the compound Sheva (<span dir=\\"rtl\\">\\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span dir=\\"rtl\\">\\u05e9</span> into a vowel (<span dir=\\"rtl\\">\\u05b8</span>), and restores, therefore, the compound Sheva under <span dir=\\"rtl\\">\\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span dir=\\"rtl\\">\\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b4\\u05e2\\u05b2\\u05e9\\u05c1\\u05b7\\u05e2</span> and <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b8\\u05e2\\u05b3\\ufb2a\\u05b8\\u05e2\\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b8\\u05e2\\u05b3\\ufb2a\\u05b8\\u05e2\\ufb35</span> with <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b7\\u05e2\\u05b2\\ufb2a\\u05b8\\u05e2\\ufb35</span>, and explains, but wrongly, the change of \\u05b2 into \\u05b3, as caused by the pause.</i>"], ["<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class=\\"footnote\\">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>"], ["<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class=\\"footnote\\">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05dd \\u05d4\\u05de\\u05d5\\u05e1\\u05d3\\u05d5\\u05ea</span> (lit., \\u201cfor they are the fundamental parts\\u201d), which, on account of the plural form, cannot be meant as an explanation of <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d1\\u05db\\u05dd</span>, but as that of <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>; the words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05d2\\u05d5\\u05e3</span>; \\u201cthe body is meant,\\u201d must perhaps be supplied together with <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>, for the phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05dd \\u05d4\\u05de\\u05d5\\u05e1\\u05e8\\u05d5\\u05ea</span> contains the reason for some preceding explanation.</i> <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05e2\\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd His indignation.\\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd</span>, which is contrasted with <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e2\\u05d9\\u05dc</span>, \\u201cthe accent is on the last syllable but one;\\u201d there is no sense in <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd</span>; it must be altered into <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e8\\u05e2</span>, \\u201cthe accent is on the last syllable.\\u201d</i> and a Kamez in the first, while the noun <span dir=\\"rtl\\">\\u05d6\\u05e2\\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span dir=\\"rtl\\">\\u05d6\\u05b7\\u05e2\\u05b7\\u05dd</span>)."], ["<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d9\\u05d1 \\u05d1\\u05d7\\u05de\\u05d4 \\u05d0\\u05e4\\u05d5</span> <i>To render His anger with fury.</i> <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1 \\u05d0\\u05e3</span> or <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1 \\u05d7\\u05e8\\u05d5\\u05df</span> construed with <span dir=\\"rtl\\">\\u05de</span> has a good sense, with <span dir=\\"rtl\\">\\u05d1</span> a bad one.<sup>27</sup><i class=\\"footnote\\">Here it is constructed with neither, but <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> \\u201cagainst them\\u201d can easily be supplied from the context. The Hebrew text has the words <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e7 \\u05e2\\u05dd \\u05de\\u05f4\\u05dd \\u05ea\\u05e9\\u05d5\\u05d1\\u05ea \\u05d7\\u05e8\\u05d5\\u05df \\u05d0\\u05d5</span>; the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span>, \\u201cor,\\u201d is either superfluous or must be followed by <span dir=\\"rtl\\">\\u05d0\\u05e3</span>, \\u201canger,\\u201d or a similar expression.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \\u201che will go with them to judgment;\\u201d<sup>28</sup><i class=\\"footnote\\">The Niphal has sometimes the meaning of reciprocity, as <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d7\\u05dd</span>, \\u201cto fight.\\u201d</i> or it is used here in an active sense like <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05e2</span> \\u201che swore\\u201d (lxii. 8).<sup>29</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> would in that case be the same as <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d8</span>, \\u201che will judge.\\u201d</i>"], ["<i>That sanctify themselves,</i> for idolatry. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d8\\u05d4\\u05e8\\u05d9\\u05dd\\u2550\\u05d4\\u05de\\u05d8\\u05d4\\u05e8\\u05d9\\u05dd</span>. <i>That purify themselves.</i> The <span dir=\\"rtl\\">\\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span dir=\\"rtl\\">\\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class=\\"footnote\\">That are prepared for idolatry; <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d5\\u05ea</span> is explained by <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5\\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05ea</span> <i>One.</i> The feminine form agrees with <span dir=\\"rtl\\"><sup>31</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is a tree, in Hebrew, <span dir=\\"rtl\\">\\u05e2\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05e9\\u05e8 \\u05d4\\u05e2\\u05e5</span> of the Hebrew text, the <span dir=\\"rtl\\">\\u05d4</span> of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\"rtl\\">\\u05e2\\u05e5</span>.</i><sup>31</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is a tree, in Hebrew, <span dir=\\"rtl\\">\\u05e2\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05e9\\u05e8 \\u05d4\\u05e2\\u05e5</span> of the Hebrew text, the <span dir=\\"rtl\\">\\u05d4</span> of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\"rtl\\">\\u05e2\\u05e5</span>.</i>\\u05d0\\u05e9\\u05e8\\u05d4</span> \\u201cgrove,\\u201d while the masculine form <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> of the Ketib refers to <span dir=\\"rtl\\">\\u05e2\\u05e5</span> \\u201ctree;\\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05db\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd \\u05d5\\u05de\\u05d7\\u05e9\\u05d1\\u05ea\\u05d9\\u05d4\\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cFor I know their works and their thoughts.\\u201d</i> It has the same meaning as \\u201cthe rulers take counsel together against the Lord, and against His anointed\\u201d (Ps. ii. 2), <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cIt shall come.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05e2\\u05ea</span> \\u201ctime.\\u201d The meaning of the whole verse is, \\u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class=\\"footnote\\">Comp. c. xxiv. 14, note 18.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u05e2\\u05d9\\u05f4\\u05df</span>, \\u201cwith omission of <span dir=\\"rtl\\">\\u05e2</span>,\\u201d instead of <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u05e2\\u05d9\\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13."], ["<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05db\\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class=\\"footnote\\">No reason is given why <span dir=\\"rtl\\">\\u05e8\\u05db\\u05d1</span> should signify here \\u201cchariots of iron\\u201d and not \\u201cchariots;\\u201d perhaps he explains <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9\\u05dd</span> \\u201cwooden waggons,\\u201d and therefore <span dir=\\"rtl\\">\\u05e8\\u05db\\u05d1</span> \\u201ciron chariots.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d1\\u05d9\\u05dd</span> <i>In waggons.</i><sup>37</sup><i class=\\"footnote\\">A. V., \\u201cIn litters.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc\\u05ea \\u05e6\\u05d1</span> \\u201ccovered waggons\\u201d (Num. vii. 3). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05db\\u05e8\\u05db\\u05e8\\u05d5\\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cAnd upon swift beasts.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cdromedary\\u201d (xvi. 1). A noble species of camel. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05db\\u05e8\\u05d5\\u05ea</span> is a reduplication of <span dir=\\"rtl\\">\\u05db\\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled."], ["<i>Also of them</i> whom they will bring,<sup>39</sup><i class=\\"footnote\\">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me."], ["<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3\\u05d9\\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class=\\"footnote\\">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05de\\u05d7\\u05d4</span> after <span dir=\\"rtl\\">\\u05e9\\u05de\\u05db\\u05dd</span> are superfluous. According to the second explanation <span dir=\\"rtl\\">\\u05e9\\u05dd</span> has here the meaning \\u201csubstance;\\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \\u201cyour seed,\\u201d and is a mere repetition of the same idea. Comp. \\u201cTo Jacob and to Israel\\u201d (Num. xxiii. 23)."], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05d7\\u05d3\\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i><sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i><sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9</span> has nearly the same meaning as <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc \\u05e2\\u05ea</span> \\u201cwhenever\\u201d (Est. v. 13). Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05e2\\u05d1\\u05e8\\u05d5</span> \\u201cwhenever he passed\\u201d (2 Kings iv. 8). <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e9 \\u05d1\\u05d7\\u05d3\\u05e9\\u05d5</span> \\u201ca new moon on the day appointed for it.\\u201d Comp. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05d9\\u05d5\\u05dd \\u05d1\\u05d9\\u05d5\\u05de\\u05d5</span> \\u201cthe task of every day on the day appointed for it\\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class=\\"footnote\\">See Midrash Yalkut ad locum.</i> they explain the word <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9</span> to signify \\u201cone year.\\u201d<sup>43</sup><i class=\\"footnote\\">This seems to be I. E.\\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9</span> is not found there.</i> The meaning of <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea \\u05d1\\u05e9\\u05d1\\u05ea\\u05d5 \\u05de\\u05d3\\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class=\\"footnote\\">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05e9\\u05d1\\u05ea \\u05d1\\u05e9\\u05d1\\u05ea\\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> in the phrase <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05e8\\u05ea \\u05d4\\u05e9\\u05d1\\u05ea</span> refers to the first day of Passover.</i>"], ["<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class=\\"footnote\\">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class=\\"footnote\\">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span dir=\\"rtl\\">\\u05d3\\u05d9 \\u05d3\\u05d0\\u05d5\\u05df</span> \\u201cmuch abhorring;\\u201d as to <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05d5\\u05df</span>, comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d0\\u05d4</span> \\u201cfilthy\\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> (Dan. xii. 2).<sup>46</sup><i class=\\"footnote\\">I. E. fails to prove why it should be more difficult to explain <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> in Daniel as equivalent to <span dir=\\"rtl\\">\\u05d3\\u05d9 \\u05e8\\u05d0\\u05d5\\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b5\\u05e8\\u05b8\\u05d0\\ufb4b\\u05df</span> into Hirek in the construct state <span dir=\\"rtl\\">,\\u05d3\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\ufb4b\\u05df</span>, since <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b5\\u05d9\\u2550\\u05d3\\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>"], ["END OF THE BOOK OF ISAIAH THE PROPHET."]]], "versionTitle": "Commentary of Ibn Ezra on Isaiah; trans. by M. Friedlander, 1873", "versionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH001338443", "language": "en"}'], u'apikey': [u'kAEw7OKw5IjZIG4lFbrYxpSdu78Jsza67HgR0gRBOdg']}>,
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Ref('Ibn Ezra on Isaiah<d>')

u'{"text": [[["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> <i>The vision of.</i> The \\u05e0 is not radical.<sup>1</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> is <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d7</span> to see; in <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05df</span> the radical \\u05d4 is omitted, and <span dir=\\"rtl\\">\\ufb4b\\u05df</span> is added, as in <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05de\\u05d5\\u05df ,\\u05d6\\u05db\\u05e8\\u05d5\\u05df ,\\u05d7\\u05e9\\u05d1\\u05d5\\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class=\\"footnote\\">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class=\\"footnote\\">\\u201cR. Levi said, \\u2018 We know by tradition that Amoz and Amaziah were brothers.\\u2019\\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class=\\"footnote\\">Amaziah was king of Juda, before Uzziah, 835\\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \\u201cI gave my back to smiters,\\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \\u201cDavid, the son of Jesse\\u201d (2 Sam. xxiii. 1). David was \\u201cthe man of God\\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \\u201cJehu, king of Israel, the son of Nimshi\\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \\u201cIn the vision of Isaiah, the son of Amoz, the prophet\\u201d<sup>5</sup><i class=\\"footnote\\">A. V. \\u201cThe prophet, the son of Amoz.\\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \\u201cthe prophet,\\u201d may as well be referred to Amoz as to Isaiah; but from the words, \\u201cTo Isaiah the prophet, the son of Amoz\\u201d (2 Kings xix. 2), we learn that Isaiah was \\u201cthe prophet.\\u201d <sup>6</sup><i class=\\"footnote\\">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \\u201cthe prophet,\\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e5</span> has a disjunctive accent, and is to be separated from the following <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05b0\\u05d1\\u05d9\\u05d0</span> ; were they to be joined, their accents would be in the following way, <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d9\\u05d4\\u05a8\\u05d5 \\u05d1\\u05df\\u05be\\u05d0\\u05de\\u05a3\\u05d5\\u05e5 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \\u201cMine eyes have seen the King, the Lord of hosts\\u201d (vi. 5).<sup>7</sup><i class=\\"footnote\\">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \\u201cThere shall no man see me and live\\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class=\\"footnote\\">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05d9\\u05e0\\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05d9\\u05e0\\u05d9</span>, \\u2018give ear,\\u2019 from <span dir=\\"rtl\\">\\u05d0\\u05c2\\u05d6\\u05b6\\u05df</span> \\u2018 ear.\\u2019 .There is in reality no difference between <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> \\u2018to hear\\u2019 and <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05df</span> \\u2018to give ear.\\u2019<sup>9</sup><i class=\\"footnote\\">By the additional phrase <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d3\\u05e8\\u05da \\u05e4\\u05e9\\u05d8</span> \\u201cin reality,\\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> and <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d6\\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \\u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class=\\"footnote\\">According to the first explanation, the phrase \\u201cfor the Lord speaketh\\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> by the past \\u201chath spoken\\u201d or \\u201chath commanded,\\u201d and the supplying of the Infinitive \\u201cto hear\\u201d or \\u201cto listen.\\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05e4\\u05e9\\u05e2\\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class=\\"footnote\\">This explanation of <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2</span> seems to be derived from the phrase <span dir=\\"rtl\\">\\u05d9\\u05d3 \\u05e4\\u05e9\\u05e2 \\u05de\\u05ea\\u05d7\\u05ea</span> \\u2018to rebel \\u2019 (2 Kings viii. 22)\\u2014literally, \\u201cto withdraw from the authority of\\u201d\\u2014and to be supported by <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e4\\u05e9\\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\\u2014literally, \\u201cthat has slipped away from its possessor.\\u201d Our author, however, in his commentary to Exodus explains <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e4\\u05e9\\u05e2</span>, as generally understood, \\u201can object of trespass,\\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>"], ["<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1</span> <i>the crib.</i> The place for the ass\\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1\\u05d9\\u05dd</span> Kings v. 3) and <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05e1</span> (Prov. xv. 17), \\u2018fatted,\\u2019 is derived from this word ; it means literally, \\u2018placed at the crib.\\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class=\\"footnote\\">\\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\\u201d\\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \\u201cI have brought them up, but they do not know me.\\u201d"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span>. Some consider the \\u05d4 as a substitute for \\u05d0, and explain <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d4\\u05d5\\u05d9</span>, \\u2018woe;\\u2019 comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e8\\u05dd</span> and <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05da</span> and <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05da</span>, \\u201chow\\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> \\u2018to be\\u2019), and that the passage must be rendered, \\u201cO sinful people,\\u201d etc. ; comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9 \\u05d4\\u05d5\\u05d9 \\u05d5\\u05e0\\u05e1\\u05d5</span>, \\u201cHo, ho, flee\\u201d (Zach. ii. 10), <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9 \\u05e6\\u05d9\\u05d5\\u05df \\u05d4\\u05de\\u05dc\\u05d8\\u05d9</span> \\u201cO Zion, deliver thyself\\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class=\\"footnote\\">In the two passages quoted by the author, <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> cannot be translated by \\u2018 woe,\\u2019 because it is followed by good tidings.\\u2014Ibn Ezra does not mean to say that <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> is never used instead of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\\u2014The connection between <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> \\u2018 to be \\u2019 and <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> \\u2018 Oh \\u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \\u201cWhy should ye be stricken any more.\\u201d <span dir=\\"rtl\\">\\u05db\\u05b6\\u05d1\\u05b6\\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc \\u05dc\\u05d1 \\u05d5\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc \\u05d1\\u05e9\\u05e8</span>, \\u201cuncircumcised in heart and uncircumcised in flesh\\u201d (Ez. xliv. 9).<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05b6\\u05bc\\u05d1\\u05b6\\u05d3</span> is, according to Ibn Ezra, not a substantive, \\u201cthe burden of,\\u201d but the construct state of the adjective <span dir=\\"rtl\\">\\u05db\\u05b8\\u05bc\\u05d1\\u05b5\\u05d3</span>, \\u201cheavy of, heavy with regard to;\\u201d like <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05dc</span> \\u201cuncircumcised with regard to\\u201d\\u2014the construct state of the adjective <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e8\\u05b5\\u05dc</span>, \\u201cuncircumcised.\\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \\u201ctheir father was an Amorite, their mother a Hittite\\u201d (Ez. xvi. 3),<sup>15</sup><i class=\\"footnote\\">The Israelites are, according to this explanation, called \\u201ca seed of evil-doers,\\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05d9\\u05ea\\u05d9\\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05d9\\u05ea\\u05d9\\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \\u201ccausing their soul or way to be corrupt.\\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05e6\\u05d5</span> <i>They have provoked unto anger.</i> <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d5\\u05e8\\u05d5</span>. <i>They are gone away.</i> Root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05e8</span> \\u2018to separate\\u2019 ; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d6\\u05e8\\u05d5</span> \\u201cthat they separate themselves\\u201d (Lev. xxii. 2). <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\ufb4b\\u05e8\\ufb35</span> is formed like <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05c2\\u05dc\\ufb35</span> \\u2018 they could \\u2019 (Exod. viii. 14). Many take it as Niphal of <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e8</span> \\u2018 to separate \\u2019; comp. <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05db\\ufb4b\\u05e0\\ufb35</span> \\u2018 they are prepared \\u2019 (Prov. xix. 29); Niphal of <span dir=\\"rtl\\">\\u05db\\u05bc\\ufb35\\u05df</span>, \\u2018 to stand.\\u2019"], ["<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span>. <i>Should ye be stricken.</i> The \\u05ea in <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span>, \\u201cthey sat down.\\u201d (Deuter. xxxiii. 3), is part of the root\\u2014<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span> being Pual of <span dir=\\"rtl\\">\\u05ea\\u05db\\u05d4</span> ; comp. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05bb\\u05e4\\u05bc\\ufb35</span> \\u201cand they stick out\\u201d (Job xxxiii. 21)\\u2014but here it is the prefix representing the second person; <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05bb\\ufb31\\ufb35</span> being Hophal of <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d4</span>.\\u2014<i>You will revolt more and more</i>. \\u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\\u201d comp., \\u201cAnd in the time of his\\u2014Ahaz, king of Judah\\u2019s\\u2014distress did he trespass yet more against the Lord.\\u201d (2 Chr. xxviii. 22.) <span dir=\\"rtl\\">\\u05e1\\u05b8\\u05e8\\u05b8\\u05d4</span> <i>Rebellious.</i> Adjective; root <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e8</span>, \\u2018to be rebellious,\\u2019 comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span>, \\u2018rebellious\\u2019 (Deuter. xxi. 18); supply <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d4</span> or <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d4</span> \\u2018 word;\\u2019 <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> may also be taken as a substantive, \\u2018 rebellion.\\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d5\\u05bc\\u05b8\\u05d9</span> <i>Faint.</i> Adjective; a form like <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1</span> \\u2018 thievish,\\u2019 <span dir=\\"rtl\\">\\u05e1\\u05b7\\u05dc\\u05bc\\u05b8\\u05d7</span> \\u2018 placable.\\u2019"], ["<span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\ufb4b\\u05dd</span> <i>A place containing soundness</i> (<span dir=\\"rtl\\">\\u05ea\\u05bc\\ufb4b\\u05dd</span> \\u2018 soundness or integrity\\u2019). The form of the word is irregular, for it should be <span dir=\\"rtl\\">\\u05de\\u05b8\\u05ea\\ufb4b\\u05dd</span> like <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e2\\ufb4b\\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\ufb4b\\u05dd</span> is the same as <span dir=\\"rtl\\">\\u05de\\u05b0\\u05ea\\u05b4\\u05d9\\u05dd</span> \\u2018 people ;\\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \\u201cthere is nothing in them that is good for man;\\u201d but this explanation is rather far-fetched. <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span> <i>Wounds.</i> Supply the word <span dir=\\"rtl\\">\\u05e8\\u05e7</span> \\u2018only,\\u2019 \\u2018but,\\u2019 before <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span>. \\u201cThere is no soundness in him ; there are but wounds and bruises ;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d0\\u05db\\u05dc \\u05d5\\u05e9\\u05ea\\u05d4 \\u05d0\\u05d9\\u05df \\u05d8\\u05d5\\u05d1 \\u05d1\\u05d0\\u05d3\\u05dd</span> \\u201cThere is nothing good for man <i>but</i> that he should eat and drink.\\u201d (Eccles. ii. 24). <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d5\\u05e8\\u05ea</span> <i>A sore</i> attended with suppuration. <span dir=\\"rtl\\">\\u05d8\\u05e8\\u05d9\\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cPutrefying.\\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\\n\\"> has the same meaning. <span dir=\\"rtl\\">\\u05d6\\u05c2\\u05e8\\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThey have been closed.\\u201d</i> Root <span dir=\\"rtl\\">\\u05d6\\u05c1\\u05e8\\u05d3</span> \\u2018 to squeeze \\u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e9\\u05d5</span> <i>They have been bound up.</i> Root <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e9</span> \\u2018 to compress,\\u2019 \\u2018to bind up \\u2019 (comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05e9</span> \\u2018ruler,\\u2019 iii. 7).<sup>20</sup><i class=\\"footnote\\">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \\u201cThe laws of kings are tyrannical.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b7\\u05e9\\u05bc\\u05c1\\u05b8\\u05de\\u05b6\\u05df</span> <i>With the oil</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWith ointment.\\u201d</i> With the oil, which the cure of the wound requires."], ["<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span dir=\\"rtl\\">\\u05d0\\u05db\\u05dc\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e6\\u05d1\\u05d5\\u05df \\u05ea\\u05d0\\u05db\\u05dc\\u05e0\\u05d4</span> \\u201cIn sorrow shalt thou eat of it.\\u201d (Gen. iii. 17.) <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d4</span> <i>And desolate.</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e6\\u05db\\u05dd</span> \\u2018 your country \\u2019\\u2014\\u201cand your country is desolate.\\u201d<sup>22</sup><i class=\\"footnote\\">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d4 \\u05db\\u05de\\u05d4\\u05e4\\u05db\\u05ea \\u05d6\\u05e8\\u05d9\\u05dd</span> \\u201cAnd it is desolate, as overthrown by strangers,\\u201d is to be taken in a more comprehensive sense, and referred to the general term <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e6\\u05db\\u05dd</span> \\u201cyour country,\\u201d which includes <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05db\\u05dd</span> \\u201cyour cities,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea\\u05db\\u05dd</span> \\u201cyour land.\\u201d</i> <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> can be derived from <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05dd</span> \\u2018 tempest \\u2019 (xxxii. 2); the final \\u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class=\\"footnote\\">This is the opinion of Saadiah, attacked by R. Adonim, because of <span dir=\\"rtl\\">\\u05d6\\u05b8\\u05e8\\u05d9\\u05dd</span> being different from the singular <span dir=\\"rtl\\">\\u05d6\\u05b8\\u05e8\\u05b6\\u05dd</span> and the plural <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05e8\\u05b8\\u05de\\u05b4\\u05d9\\u05dd</span>, but defended by Ibn Ezra in his \\u201cSephath Yether\\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span dir=\\"rtl\\">\\u05d6\\u05b6\\u05e8\\u05b6\\u05dd \\u2550 \\u05d6\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span> \\u2018 tempest.\\u2019</i>"], ["<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05db\\u05d4</span> <i>The hut.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cCottage.\\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05e0\\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e7\\u05e9\\u05d4</span> <i>In the garden of cucumbers.</i> <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> <i>Ruined</i><sup>25</sup><i class=\\"footnote\\">A. V., \\u201cBesieged.\\u201d</i> (comp. lxv. 4)."], ["<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span dir=\\"rtl\\">\\u05db\\u05de\\u05e2\\u05b8\\u05d8\\u0591</span> <i>Very small.</i> Join with <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05e8\\u05d9\\u05d3</span> \\u2018remnant,\\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class=\\"footnote\\">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \\u201cthe son of Amoz.\\u201d</i>"], ["<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \\u201cWe are like Sodom,\\u201d by saying, \\u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\\u201d\\u2014this is meant by the address, \\u201cYe rulers of Sodom\\u201d\\u2014\\u201cand the people is like the people of Gomorrah.\\u201d"], ["<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \\u201cIf I <i>were</i> hungry, I would not tell thee, etc.\\u201d (Ps. 1. 12 ff). <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cRams.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0\\u05d9\\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class=\\"footnote\\">In the Rabbinical writings <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05dc\\u05b6\\u05d1</span> is the forbidden fat, <span dir=\\"rtl\\">\\u05e9\\u05c1\\ufb35\\u05de\\u05b8\\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05de\\u05d4</span> \\u2018 cattle\\u2019, in the latter <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d4</span> \\u2018beasts.\\u2019 According to Ibn Ezra <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0</span> is a <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05de\\u05d4</span> ; according to Saadiah it is a <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d4</span> (<img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\npSg//9k=\\n\\"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class=\\"footnote\\">R. Hai (ibid.)</i> compares <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05d0\\u05d9\\u05dd</span> \\u201cfed beasts\\u201d with <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d0</span> \\u201cto feed\\u201d (Mishnah Sabbath xxiv. 3). <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9\\u05d9\\u05dd</span> The young of the flock.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cLambs.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d5\\u05d3\\u05d9\\u05dd</span> The old of the flock<sup>31</sup><i class=\\"footnote\\">A. V., \\u201cHe-goats.\\u201d</i> (comp. Gen. xxxi. 10)."], ["<span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u2550\\u05e4\\u05e0\\u05d9</span> <i>Before me;</i> it is not the object of <span dir=\\"rtl\\">\\u05dc\\u05b5\\u05e8\\u05b8\\u05d0\\ufb4b\\u05d7</span> \\u2018 to be seen.\\u2019<sup>32</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d0\\u05d5\\u05ea \\u05e4\\u05e0\\u05d9</span>, according to this opinion, rejected by I. E., \\u201cWhen my face is seen;\\u201d \\u2018my face\\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d5\\u05e1</span> <i>To tread.</i> Infinitive."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d5\\u05e1\\u05d9\\u05e4\\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d1\\u05d9\\u05d0\\u2550\\u05d4\\u05d1\\u05d9\\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \\u201cFor your oblation is vain in mine eyes, and your incense an abomination.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05e9 \\u05d7\\u05d3\\u05e9\\u2550\\u05d7\\u05d0\\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class=\\"footnote\\">I. E. refers perhaps to the words <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05ea \\u05d7\\u05d3\\u05e9</span>, Num. xxviii. 14, which are the same as <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05ea \\u05e8\\u05d0\\u05e9 \\u05d7\\u05d3\\u05e9</span>, \\u201cthe burnt offering of the new moon.\\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e9</span> signifies \\u201cNew moon.\\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span dir=\\"rtl\\"> \\u05d7\\u05d3\\u05e9</span> signifies also \\u2018month,\\u2019 that is, the time from one new moon to the other; as <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, originally \\u2018 Sabbath,\\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \\u201cNew-moon.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0 \\u05de\\u05e7\\u05e8\\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class=\\"footnote\\">A. V., \\u201cThe calling of assemblies.\\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e3</span>) brought on such days.<sup>35</sup><i class=\\"footnote\\">Comp. Num. xxviii. and xxix.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05d5\\u05db\\u05dc</span> <i>I cannot bear.</i> Supply the word <span dir=\\"rtl\\">\\u05e0\\u05b0\\u05e9\\u05d0\\u05c1</span>, \\u2018to bear.\\u2019 Comp. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e8 \\u05dc\\u05d7\\u05dd</span> \\u201can ass <i>laden with</i> bread\\u201d (1 Sam. xvi. 20). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05e8\\u05d4</span> <i>Restraint</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05c2\\u05e6\\u05b6\\u05e8</span> \\u2018prison\\u2019 (liii. 8). \\u201cRestraint from doing any work.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05e8\\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class=\\"footnote\\">A. V., \\u201cEven the solemn meeting.\\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?"], ["<i>They are a trouble unto me.</i> These words imply the threat, \\u201cI shall therefore banish you, and they\\u2014the festivals\\u2014will then cease.\\u201d <i>I am weary.</i> A figurative expression."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e4\\u05e8\\u05e9\\u05db\\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \\u05e8 is instead of Segol.<sup>37</sup><i class=\\"footnote\\">The infinitive Piel is <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05b8\\u05e8\\u05b5\\u05e9</span> ; when <span dir=\\"rtl\\">\\u05db\\u05b6\\u05dd</span> is added the syllable <span dir=\\"rtl\\">\\u05e8\\u05b5\\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span dir=\\"rtl\\">\\ufb35\\u05d1\\u05b0\\u05e4\\u05bd\\u05e8\\u05b4\\u05e9\\u05c1\\u05b0\\u05db\\u05b6\\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \\u201cI will not help you.\\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed."], ["<i>Wash</i>. Wash your hands of the blood they have shed. <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05d4\\u05b0\\u05d6\\u05b7\\u05db\\u05bc\\ufb35\\u2550\\u05d4\\u05b4\\u05d6\\u05bc\\u05b7\\u05db\\u05bc\\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \\u05ea is absorbed in the \\u05d6; comp. <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05de\\u05bc\\u05b4\\u05d4\\u05b0\\u05d8\\u05b7\\u05d4\\u05b5\\u05e8\\u2550\\u05dc\\u05b7\\u05de\\u05bc\\u05b4\\u05d8\\u05bc\\u05b7\\u05d4\\u05b5\\u05e8</span> \\u201cunto him that purifies himself\\u201d (Lev. xiv. 4)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d9\\u05d8\\u05d1\\u2550\\u05d4\\u05d9\\u05d8\\u05d1</span> <i>To do well.</i> It is infinitive. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cRelieve.\\u201d</i> Root \\u05d0 ; <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> replaces the radical \\u05d9 ; the reverse is the case in <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d0\\u05de\\u05e8\\u05d5\\u2550\\u05ea\\u05bc\\u05b4\\u05ea\\u05b0\\u05d9\\u05b7\\u05de\\u05bc\\u05b8\\u05e8\\ufb35</span> \\u201cyou shall boast yourselves\\u201d(lxi.6). <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class=\\"footnote\\">A. V., \\u201cThe oppressed.\\u201d</i> An adjective, like <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1</span> \\u2018 near ;\\u2019 comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05e5</span> \\u2018 cruel \\u2019 (Ps. lxxi. 4). Many explain <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d7\\u05de\\u05d5\\u05e5</span> \\u201cGive due consideration to the cause, do not judge off hand ;\\u201d the meaning of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5</span> would then be, \\u201cPraise ye\\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class=\\"footnote\\">The translation of the words <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d7\\u05de\\u05d5\\u05e5</span>, according to this explanation, would be : \\u201cPraise him who is considerate in judgment.\\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5 \\u05d3\\u05f2\\u05df \\u05e9\\u05de\\u05d7\\u05de\\u05e5 \\u05d0\\u05ea \\u05d3\\u05d9\\u05e0\\u05d5</span> \\u201cPraise the judge, who gives his judgment time to ferment.\\u201d <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> is then derived from <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05de\\u05b5\\u05e5</span> \\u201cdough which had sufficient time to rise.\\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d5\\u05db\\u05d7\\u05d4</span>. Some say that God is now speaking ; \\u201cLet us\\u2014God and Israel\\u2014reason together\\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \\u201cGod told me that we\\u2014you, Israel, and I\\u2014should submit to His rebuke ;\\u201d for the prophet himself was not entirely without blame, as he reports, \\u201cAnd He reproved me, that I should not walk,\\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9\\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \\u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\\u201d (Jerem. ii. 22); namely, \\u201cthe iniquity will depart, and you will again be free from all sin.\\u201d The same is expressed by the words \\u201cWash you,\\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea."], ["<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it."], ["<i>You shall be devoured with the sword.</i> That is to say, \\u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\\u201d Supply before <span dir=\\"rtl\\">\\u05d7\\u05b6\\u05e8\\u05b6\\u05d1</span> \\u2018 the sword,\\u2019 either the verbal noun <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05db\\u05b4\\u05d9\\u05dc\\u05b7\\u05ea</span>. \\u2018 a devouring of,\\u2019 or the preposition \\u05d1 \\u2018 with \\u2019 ; comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u2018 in the house \\u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \\u201cthe mouth,\\u201d etc.<sup>41</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d4\\u05d0\\u05de\\u05ea</span>, \\u201cand this is the truth,\\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d1 \\u2550 \\u05d7\\u05e8\\u05d1</span> ; but then the words \\u201cfor the mouth,\\u201d etc., would be quite superfluous, or I. E.\\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span dir=\\"rtl\\">\\u05db\\u05d9</span> \\u2018 for,\\u2019 in the phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05f3 \\u05d3\\u05d1\\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>"], ["The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05ea\\u05d9</span> <i>Full of.</i> The \\u05d9 is paragogic as in <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05ea\\u05d9</span> \\u201cthe theft of\\u201d (Gen. xxxi. 39.)<sup>42</sup><i class=\\"footnote\\">The construct state of <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05d4 ,\\u05de\\u05dc\\u05d0\\u05d4</span> is regularly <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d1\\u05b7\\u05ea \\u05de\\u05dc\\u05d0\\u05b7\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d9\\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05de\\u05df \\u05e2\\u05d5\\u05de\\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span dir=\\"rtl\\">\\u05d6\\u05de\\u05df \\u05e2\\u05d5\\u05de\\u05d3</span>. But the imperfect \\u201cwas lodging,\\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e6\\u05d7\\u05d9\\u05dd</span> <i>Murderers.</i> Literally, \\u201cthey that cause to murder.\\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class=\\"footnote\\">Bad judges \\u201ccause to murder,\\u201d by ordering the execution of innocent persons.</i>"], ["<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \\u201cThy princes are rebellious.\\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d5\\u05dc</span> <i>Mixed.</i> The \\u05d4 is one of the radical letters. Hapax legomenon."], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \\u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\\u201d <i>To the orphan</i>\\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span dir=\\"rtl\\">\\u05e0\\u05bb\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05dd</span> is a blunder,<sup>44</sup><i class=\\"footnote\\">This seems to be an attack on those Paytanim who use <span dir=\\"rtl\\">\\u05e0\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05dd</span>, with omission of \\u05d0. But in his \\u201cMoznaim,\\u201d a grammatical pamphlet, the author adduces several instances in which \\u05d0 is omitted. (See Moznaim <i>sub voce</i> <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05dc \\u05d9\\u05dd</span>).</i> for \\u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class=\\"footnote\\">Read \\u201cBook of Exodus.\\u201d The word \\u201cSamuel\\u201d seems to be a mistake which has its origin in the abbreviation <span dir=\\"rtl\\">(\\u05e9\\u05de\\u05d5\\u05ea \\u2550) \\u05e9\\u05de\\u05d5\\u05f3</span> being wrongly completed as <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05d0\\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \\u201cRuler,\\u201d and be followed by a genitive. It is, however, possible that the words <span dir=\\"rtl\\">\\u05de\\u05e4\\u05d5\\u05e8\\u05e9 \\u05d1\\u05e9\\u05de\\u05d5\\u05d0\\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \\u201cThe mighty One of Israel,\\u201d and \\u201cThe Lord of hosts\\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \\u201chosts of heaven\\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d7\\u05d5\\u05d9</span> <i>Woe</i>.<sup>46</sup><i class=\\"footnote\\">See note 12.</i> \\u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \\u201cI will find comfort for their having provoked me.\\u201d An anthropomorphism."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> <i>My hand;</i> that is, \\u201cmy smiting\\u201d (comp. Exod. ix. 3). <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05e8</span> <i>As if it were with soap ;</i> <span dir=\\"rtl\\">\\u2550 \\u05d1\\u05d5\\u05e8 \\u05d1\\u05d5\\u05e8\\u05d9\\u05ea</span> \\u2018 soap \\u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \\u201cthy silver is become dross.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \\u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\\u201d ; he forgets <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span>, which is plural; the singular would be <span dir=\\"rtl\\"><sup>47</sup><i class=\\"footnote\\">I. E. mentions in his Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d7\\u05d9\\u05d3\\u05d9\\u05dd</span>, two exceptions: <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dc\\u05d9\\u05da</span> \\u2018thy tin,\\u2019 and <span dir=\\"rtl\\">\\u05db\\u05e1\\u05e4\\u05d9\\u05d4\\u05dd</span> \\u2018their silver\\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \\u201cthe seven kinds of metal,\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e4\\u05e8\\u05ea \\u05d6\\u05d4\\u05d1 \\u05d5\\u05db\\u05e1\\u05e3 \\u05d5\\u05e0\\u05d7\\u05e9\\u05ea \\u05d5\\u05d1\\u05e8\\u05d6\\u05dc \\u05d5\\u05d1\\u05d3\\u05d9\\u05dc</span> \\u201cGold, silver, brass, iron, tin, lead.\\u201d I. E. makes seven out of these six by applying <span dir=\\"rtl\\">\\u05db\\u05e1\\u05e3</span> to \\u201csilver\\u201d and \\u201cmercury\\u201d (<span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e3 \\u05d7\\u05d9</span>).</i></span>.\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05da"], ["<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class=\\"footnote\\">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \\u201cAs in the days of David and Solomon.\\u201d The \\u05d1 in <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e8\\u05d0\\u05e9\\u05e0\\u05d4</span> is not essential."], ["<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class=\\"footnote\\">A. V., \\u201cAnd her converts.\\u201d</i> The people that will repent. Supply <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05d3\\u05d5</span> \\u201cwill be redeemed.\\u201d"], ["<span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e9\\u05e2\\u05d9\\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class=\\"footnote\\">Comp. ver. 2.</i> They are worse than <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0\\u05d9\\u05dd</span> \\u201csinners.\\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Terebinths</i>. The singular is <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> ; it has a masculine termination in the plural like <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05e9\\u05c1\\u05b4\\u05d9\\u05dd</span> of <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05e9\\u05c1\\u05bc\\u05b8\\u05d7</span> \\u201cwoman,\\u201d and <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d9\\u05dd</span> of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure\\u201d (Gen. xviii. 6); comp. \\u201cThe gardens,\\u201d which, in the corresponding phrase, balances \\u201cterebinths.\\u201d<sup>51</sup><i class=\\"footnote\\">This remark is made because of <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> being likewise the plural of <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc</span> \\u2018ram.\\u2019</i> <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e9\\u05d5</span> <i>They shall be ashamed.</i> Some say that the \\u05d9 is here used instead of \\u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span dir=\\"rtl\\">\\u05d9\\u05db\\u05dc\\u05d5</span> \\u201cthey shall be consumed\\u201d of the preceding verse, is continued in <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e9\\u05dc</span>, and in <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d3\\u05ea\\u05dd</span> \\u201cye have desired,\\u201d passes over to the second person; there are many instances like it. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e4\\u05e8\\u05d5</span> <i>And ye shall be confounded</i>."], ["<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc\\u05e0 \\u05e2\\u05dc\\u05d9\\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \\u201cwhich is withering with regard to its leaves;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05d1\\u05d3\\u05d5 \\u05d3\\u05e8\\u05da</span>, \\u201cAnd you shall perish with regard to the way\\u201d (Ps. ii. 12); similarly we say in the Confession, <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d9\\u05e0\\u05d5 \\u05e2\\u05e8\\u05e3 (\\u05d5\\u05d3\\u05d5\\u05d9)</span> \\u201cWe are stiff with regard to our neck.\\u201d <sup>52</sup><i class=\\"footnote\\">The confession or <span dir=\\"rtl\\">\\u05d5\\u05b4\\u05d3\\u05bc\\ufb35\\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span dir=\\"rtl\\">\\u05db\\u05d0\\u05dc\\u05d4</span> <i>As an oak.</i> This proves that <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d9 \\u05dc\\u05d9\\u05dd</span>(ver. 29) is the plural of <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201coak,\\u201d especially since this is likewise followed by \\u201cand as a garden,\\u201d etc.<sup>53</sup><i class=\\"footnote\\">See note 51.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e1\\u05d5\\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e1\\u05df</span> \\u201cstrength.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05d5\\u05e8\\u05ea</span> <i>Tow</i>. That which is shaken off (<span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span> \\u201cto shake\\u201d) from the flax. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d9\\u05e6\\u05d5\\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \\u201cand they will both burn.\\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help."]], [["T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class=\\"footnote\\">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \\u201c<i>In the Iast of the days</i>.\\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class=\\"footnote\\">By \\u201cThe last of the days of the world\\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class=\\"footnote\\">Another reading for <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e8\\u05d9</span> is <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05d9</span> \\u201cand Romans.\\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class=\\"footnote\\">The meaning is, \\u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \\u2018 that war should not be learnt <i>any more</i>.\\u2019\\u201d</i> the prophet distinctly declares, \\u201cNeither shall they learn war any more.\\u201d"], ["<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05e8\\u05d5</span> <i>And they will flow.</i> Root, <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8</span> \\u2018to flow\\u2019; comp. <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8</span> \\u201criver,\\u201d which is so called on account of its flowing motion."], ["<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class=\\"footnote\\">The passage referred to is <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05e9\\u05c1\\u05b6\\u05e8 \\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4 \\u05d0\\u05c2\\u05d7\\u05b8\\u05d4\\u05bc</span>, \\u2018 whom she bare\\u2019: no noun precedes the phrase, whose substitute the pronoun \\u201cshe\\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d5\\u05dc\\u05d3\\u05ea</span> \\u2018 the mother,\\u2019 implied in the verb <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4</span> or <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e9\\u05c2\\u05c1\\u05e4\\u05b5\\u05d8</span> implied in the verb <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b8\\u05e4\\u05b7\\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05d0\\u05b4\\u05ea\\u05b4\\u05bc\\u05d9\\u05dd</span> <i>Into plowshares.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\ufb4b</span> \\u201chis plowshare\\u201d (1 Sam. xiii. 20); the Dagesh of the \\u05ea compensates for the omitted silent letter \\u05d9; the same purpose is served by the long vowel Zere under \\u05d0 in the word <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d6\\u05de\\u05e8\\u05d5\\u05ea</span> <span dir=\\"rtl\\"><sup>6</sup><i class=\\"footnote\\">Long vowels are either really or virtually followed by one of the silent letters <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d5\\u05d9</span> ; namely, Kamez by \\u05d0 or \\u05d4, Zere and Hirek by \\u05d9, Holem and Shurek by \\u05d5.</i>.\\u05d0\\u05b5\\u05ea\\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards."], ["<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \\u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \\u201cforgive our iniquity;\\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class=\\"footnote\\">Comp. vi. 5, \\u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5)."], ["<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \\u201cThou, O Israel, hast forgotten thy people and its religion.\\u201d <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05d5</span> According to some, \\u201cthey are enthusiastic;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0</span> \\u201cwith enthusiasm\\u201d<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cA multitude.\\u201d</i> (Jer. xii. 6); I think that it means, \\u201cthey are full,\\u201d namely, with the wisdom of the children of the East, the Aram\\u00e6ans ; comp. \\u201cAram in the east, and the Philistines in the west\\u201d (ix. 11); the next is, therefore, \\u201cAnd are soothsayers like the Philistines.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05d9\\u05e2\\u05e7\\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class=\\"footnote\\">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d9\\u05dc\\u05d3\\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIn the children of.\\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05dc\\u05d3</span> \\u2018 born, product.\\u2019<sup>11</sup><i class=\\"footnote\\">The two components are the man and his mind; the resultant is the idea.</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e4\\u05d9\\u05e7\\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThey please.\\u201d</i> <i>themselves.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e9\\u05c2\\u05b0\\u05e4\\u05c2\\u05e7</span> \\u2018it shall suffice\\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light."], ["<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d4</span> <i>End.</i> \\u05d4 is paragogic, like \\u05d4 in <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc\\u05d4</span> \\u201cnight;\\u201d the accent is therefore on the penultima.<sup>13</sup><i class=\\"footnote\\">Nouns ending in <span dir=\\"rtl\\">\\u2013\\u05b8\\u05d4</span> or <span dir=\\"rtl\\">\\u2013\\u05b6\\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23)."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05dc\\u05d9\\u05dd</span> <i>Idols.</i> Root <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> \\u201cnot\\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class=\\"footnote\\">A. V., \\u201cTheir.\\u201d</i><i> hands, that which his fingers have made.</i> They\\u2014all the people\\u2014worship the work of his\\u2014the smith\\u2019s\\u2014hands, that which his\\u2014the smith\\u2019s\\u2014fingers have made.<sup>15</sup><i class=\\"footnote\\">Ibn Ezra explains hereby the change of the number in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d5</span> \\u201c<i>his</i> hands,\\u201d and <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05ea\\u05d7\\u05d5\\u05d5</span> \\u201c<i>they</i> worship\\u201d ; the Version evades the difficulty by translating <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d5</span> \\u201c<i>their</i> hands.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d7</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e1</span> \\u2018 And it was melted \\u2019 (Jos. vii. 5) Niphal of <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e1</span>. Their acts degraded them. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc \\u05ea\\u05e9\\u05d0 \\u05dc\\u05d4\\u05dd</span> According to some\\u2014the \\u05ea being the sign for the second person, and referring to God\\u2014\\u201cand thou forgive them not.\\u201d I am, however, of opinion that the passage has the following meaning: \\u201cNot one of them dares to lift up his head or soul,\\u201d because the context requires a phrase similar to \\u201cAnd the man humbles himself\\u201d ; or that the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> \\u2018 the earth \\u2019 is to be supplied: \\u201cAnd the earth is not able to bear them\\u201d<sup>16</sup><i class=\\"footnote\\">\\u201cThey are so vile that the earth cannot bear them any longer\\u2014that they do not deserve to live any longer upon the surface of the earth.\\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class=\\"footnote\\">\\u201cThe Grammarian\\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> is only found with a command, is mistaken; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05be\\u05de\\u05d5\\u05ea</span>, \\u201cwhere there is no death\\u201d (Prov. xii. 28)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0</span> Infinitive: \\u2018 to enter \\u2019 (comp. Hab. ii. 3); or imperative : \\u201center\\u201d ; the advice which they will give each other. <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05de\\u05df</span> The same; infinitive or imperative. It is the Niphal of <span dir=\\"rtl\\">\\u05d8\\u05de\\u05df</span>."], ["<span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e0\\u05d9</span> <i>The looks of.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05df</span> \\u2018eye,\\u2019 or \\u2018 look,\\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> is joined to <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9</span>) ; and <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9</span> \\u2018 the looks,\\u2019 is identical with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05d7\\u05d3 \\u05de\\u05e2\\u05d9\\u05e0\\u05d9</span> \\u2018 each of the looks\\u2019; comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea</span> \\u2018 each of the branches \\u2019 (Gen. xlix. 22).<sup>18</sup><i class=\\"footnote\\">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span dir=\\"rtl\\"> \\u05e2\\u05b5\\u05d9\\u05e0\\u05b5\\u05d9 \\u05e0\\u05d1\\u05d4\\u05d5\\u05ea \\u05d0\\u05d3\\u05dd \\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> \\u201cThe lofty looks of man shall be humbled\\u201d) is explained by giving to the plural the meaning \\u201cone of,\\u201d or \\u201ceach of.\\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \\u201cHe will enlighten my darkness\\u201d <sup>19</sup><i class=\\"footnote\\">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05dc</span> <i>He shall be brought low.</i> The \\u05d5 changes the past into a future; <sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b8\\u05e4\\u05b5\\u05dc</span> could be taken as co-ordinate with <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e9\\u05bc\\u05b8\\u05c2\\u05d0</span>, \\u201cthat which is high and that which is low;\\u201d Ibn Ezra rejects this explanation, and takes <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05dc</span> as the past turned into future by the \\u05d5 conversive.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05d4\\u05e8</span> \\u201che shall be clean\\u201d (Lev. xxii. 7)."], ["<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \\u201cthe young, great, rich, mighty, and the kings.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05e8\\u05d9\\u05dd</span> <i>The mountains.</i> I derive <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05dd</span> from <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span> \\u201cto conceive,\\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class=\\"footnote\\">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span>) with all kinds of metals; therefore they are called <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span>.</i>"], ["<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class=\\"footnote\\">This remark is made in opposition to the opinion of those who refer \\u201cthe tower\\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>"], ["<i>Ships of Tarshish.</i> If taken figuratively, they signify \\u201cthe merchants\\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05d5\\u05ea</span> <i>Pictures.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05df \\u05de\\u05e9\\u05e0\\u05d9\\u05ea</span> \\u201cA stone with a picture\\u201d <sup>23</sup><i class=\\"footnote\\">A.V., \\u201cAny image of stone.\\u201d</i> (Lev. xxvi. 1)."], ["<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e3</span> <i>He shall abolish.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05d7\\u05dc\\u05d5\\u05e3</span> \\u201cthe afflicted\\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e3</span> \\u201cit is over\\u201d (Song ii. 11). <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9\\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \\u201call\\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God."], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \\u201cone\\u201d or \\u201cthey;\\u201d<sup>24</sup><i class=\\"footnote\\">Comp. Note 5.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cand he (\\u2550 some one) said to Joseph\\u201d (Gen. xlviii. 1). <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05d4\\u05d5</span> \\u201cone has done it\\u201d<sup>25</sup><i class=\\"footnote\\">A.V., \\u201cHath been already done.\\u201d</i> (Eccles. ii. 12). <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8 \\u05e4\\u05e8\\u05d5\\u05ea</span>. I think the singular is <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8\\u05e4\\u05e8\\u05ea</span>, and signifies \\u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\\u201d ; others say that <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8\\u05e4\\u05e8\\u05ea</span> means \\u201ca bird which eats up the fruits during the night\\u201d; in this case it consists of two separate words.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e8</span> \\u201cdigging,\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d5\\u05ea</span> \\u201cfruits.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e8\\u05ea</span> <i>The clefts of.</i> Literally \\u201ca hollowed place of.\\u201d <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e3</span> \\u201cbranch.\\u201d A.V., \\u201cThe tops of.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cTo shake terribly.\\u201d</i> Root <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e5</span> ; comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cmighty.\\u201d According to others, it is a transitive verb, meaning \\u201cto terrify;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e8\\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05da</span> \\u201cthine heart,\\u201d being supplied\\u2014\\u201cdo not terrify or discourage thine heart\\u201d\\u2014and <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> (xxix. 20), is then a transitive adjective, \\u201cterrible,\\u201d like <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05de\\u05d9\\u05dd</span> (Gen. xiv. 5), \\u201cthe terrifying ones.\\u201d<sup>29</sup><i class=\\"footnote\\">A.V., \\u201cThe Emims.\\u201d</i>"], ["<i>Cease ye, etc.</i> \\u201cSince God has issued His decrees against you, as indicated in the words \\u2018 Because of the fear of the Lord,\\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\\u201d"]], [["T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \\u201cthe cedars,\\u201d \\u201cthe mountains,\\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \\u201cCease, ye from man,\\u201d etc. (ii. 22); I adopt this latter view."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e2\\u05df \\u05d5\\u05de\\u05e9\\u05e2\\u05e0\\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \\u201cevery kind of staff.\\u201d <sup>1</sup><i class=\\"footnote\\">The repetition of a noun with or without the variation of its form is often used for <span dir=\\"rtl\\">\\u05db\\u05dc</span>, \\u201call\\u201d; for instance, <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05d0\\u05d9\\u05e9</span> \\u201cevery man,\\u201d Lev. xv. 2, <span dir=\\"rtl\\">\\u05d7\\u05db\\u05dd \\u05de\\u05d7\\u05db\\u05dd</span> \\u201cwise in every respect\\u201d (Prov. xxx. 24), <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4 \\u05d5\\u05de\\u05e9\\u05de\\u05d4</span> \\u201call kinds of desolation\\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \\u201cThe whole stay of bread and water.\\u201d"], ["<i>The mighty man.</i> \\u201cHe who has the strength required for a successful war.\\u201d<sup>2</sup><i class=\\"footnote\\">The words \\u201crequired for a successful war\\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \\u201cthe astrologer\\u201d the word \\u201calso\\u201d (<span dir=\\"rtl\\">\\u05d2\\u05dd</span>), and before \\u201cthe charmer\\u201d (ver. 3) the word \\u201ceven\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05dc\\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \\u201cHe who has the experience.\\u201d <i>The judge,</i> who is asked to show the right way according to the law.\\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class=\\"footnote\\">A.V., \\u201cthe prudent.\\u201d Root <span dir=\\"rtl\\">\\u05e7\\u05e1\\u05dd</span>, \\u201cto decide, to give judgment.\\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> has the general meaning \\u201cprognosticator,\\u201d and includes the <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e0\\u05df \\u05de\\u05e0\\u05d7\\u05e9 \\u05de\\u05db\\u05e9\\u05e3</span> as three kinds of <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \\u201can astrologer,\\u201d who foretells the future by stars; <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life."], ["<span dir=\\"rtl\\">\\u05d7\\u05db\\u05dd \\u05d7\\u05e8\\u05e9\\u05d9\\u05dd</span> <i>The cunning artificer.</i> <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05df \\u05dc\\u05d7\\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \\u201cthe eloquent orator\\u201d; comp. <span dir=\\"rtl\\">\\u05de\\u05ea\\u05dc\\u05d7\\u05e9\\u05d9\\u05dd</span> \\u201cwhispering\\u201d (2 Sam. xii. 19).<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9</span>, \\u201cto whisper,\\u201d \\u201cto speak;\\u201d <span dir=\\"rtl\\">1st ,\\u05e0\\u05d1\\u05d5\\u05df \\u05dc\\u05d7\\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>Babes.</i> The \\u05ea is not a radical letter; root <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc</span> \\u201cto be young.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc</span> \\u201cchild\\u201d (Jer. vi. 11). <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> is here an adjective, \\u201cthey that are young,\\u201d<sup>5</sup><i class=\\"footnote\\">The \\u201cadjective\\u201d (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05db\\u05dd</span> \\u201cthe wise\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d9\\u05e9 \\u05d4\\u05d7\\u05db\\u05dd\\u2550</span>, \\u201cThe wise man;\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span>, \\u201cYoung\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd \\u05d0\\u05e0\\u05e9\\u05d9\\u05dd\\u2550</span>, \\u201cYoung men.\\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\\u2550children.</i> but in chap. lxvi. 4, it is a noun, \\u201cchildishness,\\u201d \\u201cdelusions.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e0\\u05b4\\u05e0\\u05b7\\u05bc\\u05e9\\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e6\\u05bc\\u05b8\\u05d1</span> (iii. 13), \\u201che is standing up.\\u201d According to some, \\u201cand shall oppress;\\u201d the \\u05e0 being radical, and <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e0\\u05bc\\u05b7\\u05e9\\u05c1</span> piel. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d4\\u05d1\\u05d5</span> \\u201cThey will have power or dominion ;\\u201d<sup>6</sup><i class=\\"footnote\\">A.V., \\u201cShall behave himself proudly.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1</span> \\u201cpower\\u201d (li. 9)."], ["<i>The house of his father.</i> His family. <span dir=\\"rtl\\">\\u05dc\\u05db\\u05d4</span> <i>To thee.</i> It is the same as <span dir=\\"rtl\\">\\u05dc\\u05da</span> though having an additional <span dir=\\"rtl\\">\\u05e9\\u05de\\u05dc\\u05d4 \\u05dc\\u05db\\u05d4 .\\u05d4</span> \\u201cthy clothing be to thee.\\u201d<sup>7</sup><i class=\\"footnote\\">A.V., \\u201cThou hast clothing.\\u201d</i> \\u201cWe do not ask thee to give us clothing.\\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class=\\"footnote\\">This remark seems to refer to \\u201cthis ruin,\\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e9\\u05d0</span> <i>He will swear</i> (comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e9\\u05d0 \\u05d0\\u05ea \\u05e9\\u05dd \\u05f2</span> \\u201cthou shalt not swear by the name of the Lord,\\u201d Exod. xx. 7). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class=\\"footnote\\">A.V., \\u201cHealer.\\u201d According to I. E., <span dir=\\"rtl\\">1st ,\\u05e2\\u05e6\\u05e8\\u2550\\u05d7\\u05d1\\u05e9</span>, \\u201cto keep\\u201d or \\u201cpress together;\\u201d 2nd, \\u201cto rule.\\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d1\\u05e9 \\u05de\\u05db\\u05d4</span> \\u2018 dressing a wound ;\\u2019 comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e6\\u05b6\\u05e8</span> \\u201cpower\\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself."], ["<span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05e9\\u05d5\\u05e0\\u05dd \\u05d5\\u05de\\u05e2\\u05dc\\u05dc\\u05d9\\u05d4\\u05dd \\u05d0\\u05dc \\u05d4\\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class=\\"footnote\\">A.V., \\u201cAre against the Lord.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e8\\u05d5\\u05ea</span> <i>To provoke</i>. \\u05dc has Pathah, because of the omission of \\u05d4, the characteristic of the Hiphil; <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05de\\u05e8\\u05d5\\u05ea \\u2550 \\u05dc\\u05de\\u05e8\\u05d5\\u05ea</span> comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05d7\\u05d5\\u05ea\\u05dd \\u2550 \\u05dc\\u05e0\\u05d7\\u05d5\\u05ea\\u05dd</span> \\u201cto lead them\\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \\u201cPublicly.\\u201d<sup>11</sup><i class=\\"footnote\\">\\u201cThe eyes of His glory\\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05ea</span>. According to some, \\u201cthe cutting off,\\u201d derived from <span dir=\\"rtl\\">\\u05db\\u05e8\\u05ea</span> \\u201cto cut off,\\u201d but more correctly, \\u201cthe knowing of\\u201d; comp. <span dir=\\"rtl\\">\\u05d4\\u05db\\u05d9\\u05e8\\u05d4\\u05d5</span> \\u201cthey knew him\\u201d (Gen. xlii. 8); the Dagesh in \\u05db indicates the omission of the radical \\u05e0 which appears in <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05db\\u05e8</span> \\u201cHe is known\\u201d (Prov. xxvi. 24).<sup>12</sup><i class=\\"footnote\\">The first explanation is probably rejected, because <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class=\\"footnote\\">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done."], ["<span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05d5</span> According to some, \\u201cPraise ye\\u201d (comp. Dent. xxvi. 17); I prefer \\u201cSay ye,\\u201d from <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201cto say\\u201d\\u2014in the heart or with the mouth.<sup>14</sup><i class=\\"footnote\\">\\u201cIn the heart or with the mouth\\u201d\\u2014that is, \\u201cto think\\u201d or \\u201cto declare\\u201d\\u2014is added because the context\\u2014here as well as Deut. xxvi. 17\\u2014requires rather the verb \\u201cto think,\\u201d \\u201cto be convinced,\\u201d than \\u201cto speak.\\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class=\\"footnote\\">The ellipsis is assumed by I. E. to explain the discord between the singular <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7</span> and the plural <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05db\\u05dc\\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class=\\"footnote\\">The preceding verse concludes with exclaiming : \\u201cWoe unto them,\\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \\u201cthe righteous enjoy,\\u201d etc.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9</span> \\u201cwoe.\\u201d \\u201cWoe, evil,\\u201d etc. I take it rather as an attribute to <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05e2</span> \\u201cwoe to the hardened sinner.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9\\u05d9\\u05d5 \\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class=\\"footnote\\">A.V., \\u201cChildren are their oppressors.\\u201d Compare ii. 11.</i> The \\u05de in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> is not essential; <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b0\\u05e2\\ufb4b\\u05dc\\u05b5\\u05dc</span> is the regular form of the participle Polel of <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dc</span>, \\u201cto do,\\u201d \\u201cto mock;\\u201d according to I. E. it is an adjective, and has the same meaning as <span dir=\\"rtl\\">\\u05e2\\ufb4b\\u05dc\\u05b5\\u05dc</span> \\u201cyoung,\\u201d \\u201cplayful.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e9\\u05e8\\u05d9\\u05da \\u2550 \\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05da</span> <i>They that lead thee.</i> \\u05d0 in <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05da</span> is instead of \\u05d9, for the letters <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span> interchange; comp. i. 17.\\u2014\\u201cThey that ought to guide you mislead you.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2\\u05d5</span> <i>They have destroyed.</i> (Literally, \\u201cthey have swallowed up.\\u201d) They have destroyed the way to such an extent that it is no more to be recognised."], ["<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class=\\"footnote\\">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05db\\u05df</span> \\u201ctherefore\\u201d is to be supplied.</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d9\\u05d1</span> <i>To plead.</i> It is not the noun, <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span> \\u201cthe strife,\\u201d with the preposition \\u05dc, but infinitive Hiphil; the same is to be said concerning <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d9\\u05df</span> <i>To judge</i>.\\u2014This verse refers to the punishments to be decreed by Him. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9\\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19."], ["<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05ea\\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel."], ["<span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05dd</span> <i>What mean you ?</i> Dagesh in \\u05dc compensates for the omitted <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05dc\\u05db\\u05dd \\u2550 \\u05de\\u05dc\\u05db\\u05dd .\\u05d4</span> is compounded, of two words, like <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05d6\\u05d4 \\u2550)\\u05de\\u05d6\\u05d4</span> \\u201cWhat is that\\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \\u201cyou put to shame and contempt.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e9\\u05e7\\u05e8\\u05d5\\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span dir=\\"rtl\\">\\u05e1\\u05e7\\u05e8\\u05e0\\u05d9\\u05ea</span> (Bereshith Rabba, c. 19). <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05e4\\u05d5\\u05e3</span> According to some, \\u201cSpeaking;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d8\\u05e3</span> \\u201cAnd prophesy\\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \\u201cMincing\\u201d\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05e3</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d9\\u05e3</span> \\u201cHe made overflow\\u201d (Deut. xi. 8)\\u2014\\u2018 moving slowly, like one that swims upon the surface of the water.\\u2019 Others, again, derive it from <span dir=\\"rtl\\">\\u05d8\\u05e3</span> \\u201cLittle ones\\u201d (Est. iii. 16), and I incline to this opinion ; \\u201cwalking slowly like a child.\\u201d <sup>20</sup><i class=\\"footnote\\">The first explanation makes <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d5\\u05e3</span> related to <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e3</span>, \\u201cto drop;\\u201d Hiphil: \\u201cto speak,\\u201d \\u201cto prophesy.\\u201d The second derives it from <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e3 \\u2550 \\u05d8\\u05d5\\u05e3</span>, \\u201cto swim,\\u201d \\u201cto go slowly;\\u201d the third takes it as a denominative from <span dir=\\"rtl\\">\\u05d8\\u05e3</span>, \\u201cchild\\u201d: \\u201cto walk like a child.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05db\\u05e1\\u05e0\\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \\u201cthey make a tinkling with their spurs.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e4\\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05d7\\u05ea</span> \\u201cscab\\u201d (Lev. xiii. 6), although written with <span dir=\\"rtl\\">\\u05e9\\u05c2</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d5\\u05e8\\u05d9 \\u2550 \\u05d1\\u05e9\\u05c2\\u05d5\\u05e8\\u05d9</span> \\u201cwhen I turn away\\u201d (Hos. ix. 12). <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d4\\u05df</span> Some supply \\u05d0, so that <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05ea\\u05d4\\u05df \\u2550 \\u05e4\\u05ea\\u05d4\\u05df</span> \\u201cthe locks of their head ;\\u201d but I compare it rather with <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d5\\u05ea\\u05d5\\u05ea</span> \\u201cthe hinges\\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot."], ["<span dir=\\"rtl\\">\\u05e2\\u05db\\u05e1\\u05d9\\u05dd</span> Ornaments for the foot. <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9\\u05e1\\u05d9\\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span dir=\\"rtl\\">\\u05e9\\u05d4\\u05e8\\u05e0\\u05d9\\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\\u00e6an <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05e8\\u05d0</span> \\u201cmoon;\\u201d <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05e8</span> (Song vii. 2) is generally explained in the same way."], ["<span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d9\\u05e4\\u05d5\\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05ea</span> An ornament for the ears; according to others, \\u201cbracelets;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05df</span> the Chaldean translation of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cbracelets\\u201d (Num. xxxi. 50). <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05dc\\u05d5\\u05ea</span> Hap. leg. An ornament for the cheeks."], ["<span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d9\\u05dd</span> comp. <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea</span> \\u201cornament;\\u201d for the hands. <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d3\\u05d5\\u05ea</span> An ornament for the arms; comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cbracelet\\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span dir=\\"rtl\\">\\u05d0</span> of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e2\\u05d3\\u05d4</span> is pleonastic, as the <span dir=\\"rtl\\">\\u05d0</span> in <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8\\u05d5\\u05e2</span> (Jer. xxxii. 21). <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05e8\\u05d9\\u05dd</span> A well-known ornament for the neck. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e0\\u05e4\\u05e9</span> An ornament for the breast; the breast is called <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201csoul,\\u201d because it is the seat of the soul, it contains the heart. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9\\u05d9\\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm."], ["<span dir=\\"rtl\\">\\u05d8\\u05d1\\u05e2\\u05d5\\u05ea</span> <i>Rings,</i> for the fingers. <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05de\\u05d9 \\u05d4\\u05d0\\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05e6\\u05d5\\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e6\\u05ea\\u05d5</span> \\u201chis armour\\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d1\\u05d2\\u05d3\\u05d9\\u05dd</span>, which is evidently a mistake, and is to be altered to <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d4\\u05d1\\u05d2\\u05d3\\u05d9\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05e4\\u05d5\\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05e6\\u05d5\\u05ea</span> \\u201cshifts;\\u201d <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05e4\\u05d5\\u05ea</span> \\u201ctrowsers.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d8\\u05e4\\u05d7\\u05d5\\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05d8\\u05d9\\u05dd</span> According to some, \\u201ca dress in the form of a Taleth\\u201d<sup>21</sup><i class=\\"footnote\\">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\\n\\"> \\u201cbag.\\u201d But \\u201cbag\\u201d and \\u201cTaleth\\u201d not being very similar, the words <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1 \\u05de\\u05dc \\u05d9\\u05e9\\u05de\\u05e2\\u05d0\\u05dc</span>, \\u201csimilar to the Arabic,\\u201d contain perhaps a second explanation, so that three various different of the word <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d9\\u05d8\\u05d9\\u05dd</span> are given, namely, \\u201cTaleth,\\u201d \\u201cbag,\\u201d \\u201cfigures.\\u201d Before <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d5\\u05d1</span> the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span>, \\u201cor,\\u201d must then be added, which would better agree with the next <span dir=\\"rtl\\">\\u05d0\\u05d5</span> than the preceding <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span>, \\u201cAccording to some.\\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \\u201cfigures\\u201d (comp. viii. 1), as I shall explain further on (ibid.)."], ["<span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d9\\u05d5\\u05e0\\u05d9\\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span dir=\\"rtl\\">\\u05e1\\u05d3\\u05d9\\u05e0\\u05d9\\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05d9\\u05e4\\u05d5\\u05ea</span> An ornament for the head; <span dir=\\"rtl\\">\\u05e8\\u05d3\\u05d9\\u05d3\\u05d9\\u05dd</span>. In Arabic,<sup>23</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nNB//2Q==\\n\\"> \\u201cMantle.\\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country."], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e9\\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span dir=\\"rtl\\">\\u05de\\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e7</span>, \\u201cto rot;\\u201d verb, <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>; comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e7\\u05e0\\u05d4</span> \\u201cThey shall consume away\\u201d (Zac. xiv. 2). <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e4\\u05d4</span> A noun; <span dir=\\"rtl\\">\\u05e0</span> is radical; we may fairly compare with it <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cAnd he shall cut down\\u201d (x. 34); its mean-is \\u201ca kind of cutting.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d4 \\u05de\\u05e7\\u05e9\\u05d4</span> <i>Well set hair;</i> comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4 \\u05e9\\u05e4\\u05de\\u05d5 \\u05d5\\u05dc\\u05d0</span> \\u201cNor trimmed his beard\\u201d (1 Sam. xix. 25). <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d9\\u05d2\\u05d9\\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05ea\\u05d7\\u05ea \\u05d9\\u05d5\\u05e4\\u05d9</span> According to Saadiah: \\u201cfor the contrary (<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span>) is more fit for them;\\u201d others take <span dir=\\"rtl\\">\\u05db\\u05d5\\u05d9\\u05d4 \\u2550 \\u05db\\u05d9</span> \\u201cburning\\u201d (Exod. xxi. 24); comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d9\\u05d4 \\u2550 \\u05d1\\u05e8\\u05d9</span> (root <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d4</span>) \\u201cwith plenty\\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span dir=\\"rtl\\">\\u05d5</span> in <span dir=\\"rtl\\">\\u05db\\u05d5\\u05d9\\u05d4</span> is radical. I think the passage must be taken in this sense: \\u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\\u201d<sup>24</sup><i class=\\"footnote\\">Ibn Ezra rejects the identity of <span dir=\\"rtl\\">\\u05db\\u05d9</span> and <span dir=\\"rtl\\">\\u05e8\\u05d9 ,\\u05db\\u05d5\\u05d9\\u05d4</span> and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d9\\u05d4</span>; he takes the <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9</span> as radical, and explains <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9</span> pure; root <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05ea\\u05d7\\u05ea \\u05d9\\u05d5\\u05e4\\u05d9 .\\u05d1\\u05e8\\u05e8</span> is translated by Saadiah: <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABcAVwDASIA\\nAhEBAxEB/8QAHQABAAIDAQEBAQAAAAAAAAAAAAcIBAUGCQMBAv/EAD4QAAEDAwQBAwMCBQEHAQkA\\nAAECAwQFBhEABxIhMQgTQRQiUTJhCRUjcYFCFjNDUmKRsaEYU1ZygoOUwfD/xAAUAQEAAAAAAAAA\\nAAAAAAAAAAAA/8QAFBEBAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8AuXpppoGufava0Xby\\nXZrVx0xy4UNF1VOTISXkgDJBT8Kx93HzjvGO9cBvB6itvdsq7IoFZVU5lXYYQ8qLCjhX6/0pKlKS\\nkHGFHvwfk9arJ6crEuHdH1Dyt2I0KXSbZauF+rfUOHiVqU8t1LCCCOfZCVkZABIPkAhfrTTWuuWv\\nUW2qM/WbgqkSmU6OMuyJLoQhOegMnySegB2T0O9BsdNRptFvXaG6ddrFMtOPWHGqWApc6RFDUd8F\\nWB7ZKuffnCkpOPjUl6BpppoGmtfcdapNuUKZXK5PZgU2E0XZEh5WEoSP/JJwAB2SQBknXH7dbx7f\\n35bNVuGiVxDcGkd1EzE+wqMnBUFrCvCSArCvB4qHkHQSBpqp14+oW9dy7iVZnp8o0h4glMqtyY4A\\nQgkAOIC+mkefucHI+AkEd93tNt/Q/T9adwX5f12vVGqzvbXWqs8HHUoy5hKUjCnFlS3BlRyVHHQx\\noJ201r7brVLuOgQa9RJiJlNnsJfjPoBAWhQyDggEH8ggEHIIBGs1p5p3n7TqHOCihXFQPFQ8g/g/\\ntoP70000DTVXfV96h7l21u2FaFnxISJSoiZcuZLZU5jkpQS2hJwPCclX3fqAGCDqVPTpX9z7is1c\\n/c2i02nyHC25Tn4TjahLjrQFBaghxYB7/wCnojrQSdpppoGmmuT3J3IsjbmHFlXpX2aS3MUpMcKa\\ncdW6U45cUNpUogck5OMDIz50HWaaxqTUINWpkap0yWzMhSmkusPsrCkOIUMhSSPII1k6BpppoGmm\\nq4wLy3Hvz1X1G1aFcDVAtSz1oXPYSwhxc8dBSVcgf1lRTnICEjkPuAyEN7s3NfNyeqSjXmxs/czy\\nbY9ptun/AEDzjklpl9xYf6b+3Jcyk4IBCTk6u/ArcV62WK/Obeo0ZyMmQ83U0hhyKCMlLoJwlSfB\\n7IyOiR3rLqDrzcV4Q0tOTPZWphpa+IWoDoH9skAn4zqnNYsyu7gV24Tvruy02u2Iq6pPtOhAlTEZ\\nDYcKwCAj9KkYIDhwsAqB6ATrbm/lmXNvG3tvbLc2tOFhxxyrQglyE2UJ5EFYPaeuPMZHJSUjOciW\\ndVGti/bQs+sbOytpKCzSbYvKoSqXVYr8ZoznlIeaYbU89yWvKFOlwJC/Cu/IAtzoGmtPe9fj2rZt\\nauaU0p5ilQHpq2kqCVOBtBXwBPWTjA/c68za7uXuZcF00+9Wr3lyK7OnqTGptPee5w1IUj22wxjh\\n7aivCUpK+WF8uych6laaxqT9b/Kon8y4fW+wj6jh+n3OI5Y/bOdZOga19wVujW9THKnXarCpkJv9\\nT8t5LSAcE4yojvAPX7a2GqO1KxKXE9VDdE9QdzSrgaq0b6qjyTILMRRUteGnSSn2kgoUkIR0SUeA\\ncaCY7M9SjF/bpxrSsCyanV6Sl/jOrLzhZQwzkj3g2EKIScAp5lBPgpSfE/6o7WPUJAZ2Mt+rWHDp\\nlmVamXchMu3qa822mVEDTiysoCQpTavsQpRGOQOe+OruxH2pUVmUwVFp5CXEFSSklJGRkHBH9j3o\\nPrpppoGmmmg0Nfsqzbgnt1CvWlQatMaADcibTmn3EAdgBS0kjW7YZajsNsMNIaabSENtoSEpSkDA\\nAA8AD41/emg5ndSu1y2tvqxXLat964KvFY5RKeylSlPLKgnPFP3KCQSopHZCSB2dV2tjYO/d1q21\\neW/lxSksqV7ke3Yq+KWkEdJJSeLIHQKUgrP+pQVnVoYlZpEurzaPFqsF+pQAgzIbUhCno4WOSC4g\\nHkjkOxkDI8aztBqbRtqg2lQmKHbVKi0unMZ4MMIwMnyonypR+Sck/J1ttNNA1z+41Eqdx2NWKJRa\\n3KoVSlxlIi1CMsoWw55SQU9gZGDjvBOO9dBpoKK3Ja3q4qdo1Ha2t0l24qVKCcS5EqO4pSG3w4lS\\nZKlpUcqQDh08uJxgdYl70r+nl2wLbuD/AG6+iqEy4GPo5EFpZcYRGwcpUSBlSiTnHQAGD51YzTQa\\ne0rXty0qWKXbNEg0mGDyLUVkICj+VY7Uf3OTrB3Us2DuBt9WLOqLy48epMe37yEhRaWlQWheD54r\\nSk46zjyPOum00FOLWs31Z2Ta7+2lus0dyiFa2ota+raC4ba1K5FslYcSCSVdtqUnP24xqdvTVtON\\npLFepMqpJqdWnylTKhKSkhBWUhIQjPZSAPJ7JUo9ZAEo6aBrCrz1QjUOfIpEJE6otRnFxIq3Q2l9\\n0JJQgrPSQpWBn4znWbpoKUX9s56gN9bijVm9qRa9pphoDLAL+VFlRBIAbU6VEdnCyntR8DxLGwnp\\nkpm1d1sXOLyq1UnstONlptoRYzoUFJ+9sKUVABWQCr9QCvwBMV73fbNk0UVm66zFpMAuhlLz5OFL\\nIJCEgAlSsJUcAZ6Ot42tDiEuNqStCgClSTkEH5Gg/dNNNBEnqLo27spFAru0tZSiZSpC1y6Q64hD\\nVQQrjgKKiAcYUClRHS8ggpGYY3c2z3236qdERdFo0KymKP7wD7lVTIDqXS3ywhpS/uT7Y88c5GT1\\n1cLTQc/txa8ayrEotqRJC5LVLiIjh5acF0gfcvHeMnJxk4zjXQaaaBpppoGqx7u7Nbl0HdiXursh\\nU4rM6enNSpbzoR9Qskc8e5/TWleORCikpUMpOSONnNNBAm0e1G4b25zO6e71yxJ9bhx3I9MpsEZY\\niJWnipWcAA4UsYSDnIJUfGuL9XuxN73PfDF87ZsrfnVCIqBV4zMtuKtSfbKOfNakhaVtn21JJ8JS\\nMEE8bX6aCpOyXpDctu6LavG6Lo92RT1MT3KUxE4+3KT96UF4OEKShYT2E/dgjodm22mmgr56vd41\\nWbTjt3RrcerdwXJT1toQtkrZQy7zaP2gEurOFAIHXgnrCVaz0o+m6DY8OLd17w2Zl1r4uxo68Lbp\\ng8jHwp75Ku+JGE+Coz7bdzW1czs1VArFPqi6c+qLJVGdS4WXOiUEj/H7dftrH3Bva1rAt/8An931\\ndql073ksJdWhaytxWcJShAKlHAJwAegT4BOg6HTWPTZsOp06NUqfJalQ5bKH477SuSHW1AKSpJ+Q\\nQQQf31kaBqEfVtsrJ3etimqocqJFr9JeWqOqUpSWnWXAPcbUUgkHKUFJwR0R1yJE3aaCq22/oytW\\nmCkVG8q3Nqs+Ph2ZDjFKYbrgUCEZUjmpvH2nwVeft8atTppoGmtFcN4Wxb1YpFHrdchQKhWX/p6d\\nHecwuQ50MJH9yBk9ZIHkga3ugaaaaBpppoKIemKdXqX63LhgTmlyZU5+qxKk6tWShKXC7zzjsFbT\\naR46UNXv1WC0Yaba/iDXK21Hy1X7fLyPuI4EhhS1d55ZWwvoYA5ftjVn9A0000DVefX5U7hpOysK\\nZb9SmwMVthMtyI6ptft+26U5Ukg8fcDZx+eP41YbUJ+uGA3N9NdxuqQtbkR2I+1x+D9S2gk/txWr\\n/wA6CTtuX6jK29tuTV1JVUXqTFcllKioF4tJKyCSSfuz2Sdb7XF7DFZ2OsPmlIP+zlP8HPX0zePj\\n8f8A8ddpoGmsZmo096ov01mdFcmx0pW9HS6kutJV+kqTnIB+CfOsnQNNNNA0000FK/4lzNRTUrJf\\nU8o05bMtCGgThLyS0VKIxjtKkgd/6T/mzHp3m1Co7F2VLqiViUujRworCuS0pQEpWeXZKkhKs/Oc\\n+DqMP4g9GRUdh0VIMqU5Sqsw/wC4lvkUoWFNEFX+lJLif7kJ/bUh+mCqis+n2yZgU0r26S1Ey2Dj\\n+hlnHfz/AE+/3zoJI0000DTTTQVg9Ddy3TXbo3TjXNUJr7kaqMOiNIfLojOrVJS4lJPx/SQnGAPs\\nGANWf1WT02JNO9VO9NLjLUmLIlJluIODl0urVnPkdvOdfv8AsNWWlyI8OK9LlvtR47CFOOuurCUN\\noSMlSiegAASSdB9dNaq1Liod10NmuW7U49Spz5UG5DCspUUqKVD/AAQRra6BpqG/Vhu/UtobKp9Q\\nolNiTqpUZvsM/WBRYbQlJUtSglSVKPgAAjyST1g9nsxfsDcvbil3dAZVHMpBTJjqOSw+k8XEZ+QF\\nA4PWQQcDONB2Ommmga+Utt12K80w+qO6tCkodSkKLaiOlAHo484PWuIoW7+31a3Knbd0+vIcuKGp\\nba46mlpS4tvPuoQsjipSOJ5AHPRxnirHWUGuUWvw1zKFV6fVYyHVMrehSUPIStOMoKkEgKGRkee9\\nBSr+HiLkpW6l20REL3KWiIEVR4KPFmQ06Us9+CTl4AfIBOftIPb/AMSZcgbe2s2lTojmrLLiQTwK\\nw0eJPxnBXj+5/fWb6aaUbS9Vm79qpktIaeKKg1HQQP6a3PdbwM5PBMkJz/1fGddF6+6P/M/TzKm8\\nc/ympRZmeWMclFj/AD/v/H+fjQdn6V4lUhenmymau97slVNS8hXXTDilLYT1+GlNj89d96kzUfem\\n2px6vsHY8uMUlDdFjxThQV97KAyvsf8AU2evjxqQdA0000DTTTQefH8QCbV4/qDhuredbTFpMZyn\\nq6HBIccPJP8A9wL7PfWPAGr829JmTaBTplQjKizH4rTshhSeJacUgFSCCTjBJGMnxqo/8Q+kpp1x\\n2JfghoktsOLiSUkAcw2tLraCrB6OXvOcd9dnVwIEpidBjzYrnuR5DSXWl4I5JUMg4PY6PzoP4q1Q\\nhUmlS6rUZCI0KGwuRIeX+lttCSpSj+wAJ1pNvb8tHcCjKq9n1yPVYiFltwoSpC21fhaFgLTnGRkD\\nI7GRqq/rz3qktPydpLeUhDSmm11uUlWVkkhaY6fwMcVKPzkJ6HIGpdn3RcNoVtutWxWJdKqDY4h6\\nO5xJTkEpUPCknAykgg48aD1tuysN29a9UrzsSVMRTojspUeM3zddCElXBA+VHGBqhe9NH9QdxX1Y\\n0255qo1VuaQ45QKRFkKbFLU2pJPNGAG1JS4klRKlcQQo5SQOM3F9Rm6F92zEt+sVOIxFYeQ+6uFH\\n9lcpxC+aC52QeKgCAkJGUpJBIB02/wB4N4YV6vXrAXLuipfTphuOToa5iW2uQV7aSnBaBx2EFOck\\n+e9Bc7cNimUf1bbaV2Q8tEmt0ipUkclAISWQHW/J8qLy0/OTxGps1RXa7c+69+vU9Yb1ZgRIUK3x\\nJlIagtKKWv6OVrWpRJPNxDSfwAQAM5JvVoGvwrQHA2VJCyCQnPZAxk/+o/76/dVR2aqkfdD1oXZe\\nLkmQY1rwlwaS19yQUhRZKiCf0nLyuJHlwHojGgtdqNvVEy6/6fL2Qy0txQpbiyEJJISkhSj18AAk\\nn4AOpJ1x+9rtNa2dvH+bzkQILlElsuvqP6AtlSBj8qJUAB5JIAyToOe9J0hmT6dbLcYcS4gQC2SP\\nhSHFpUP8KBH+NY+/O/Nm7U096PJkIqlxFP8AQpMdwFxKinKVPH/ho8dnsgjAOqMUS7d7dvrTZsWm\\nLr1HhXEG50BtphSX3ErweUZaRzHL7chBz/bJzM+w/pMmVymS7j3VXKiyJzDoiU4rV77bqwQJD5BB\\n5AnkG89nHI+UkIN2y3cr1u76R9y6vNemyJUtSqsfl9hw4cSB4AAwUp8DgkDoa9QKNU4FZpMSrUqW\\n1LgzGUvR32zlLiFDIUP8HXlPa21t7XLuHJsSlUZ1ysw5CmJqVdNxeK+CluK+EA/Pz8AkgalZ669+\\n/TLS2rPmIgx6bNkOyIDjoRKbXxwHPaUFZSklSVFCgCCc4HI5DHuGgeoTdi6Lmu6isXBNp8epSYyQ\\n3PEVDKWlHDLTK3EqwkdYSCeWc5UTrAtfezfXZ6qN0yvLqrrKUACmXLHdUCgdAoUvDiQPjirj46IA\\n109veqzfevpNDoNCpVYqawXEqhUd5+UEggkhCFlOAOieB6P+ddBXbO9VO90KPR7viwaJQFEOkTWm\\nGEJcSchRQkKfC8HA6A8jrJyEjbfesjbysoZj3VAqVtzFEJWvh9TGGcd80/eO8+UdD5Op5tG87Su6\\nP79sXJSqujBKhElIcUjGM8kg5T+pPkDyPzqrFC9DsVLQVXNwnnHCntuHTQgIV/8AMpZ5D/6RrrrP\\n9G9i0OsQ6tJui5ZcqFKaksBpbLKMoUFAK+xSj2PIUk/+dBKnqVozde2DvWnuDlxpD0pA4ciVsD3k\\nADPnk2Mfj9/GuG9BFYTU/TtAhJUgmk1CVDUEpIIKl+/3nycPjsdYwPIOp3lx2ZcV6LJbS6w8hTbi\\nFeFJIwQf7g6rn/DthvRtiZzzoSES6/Ieawc5SGWEd/j7kK0FkdfKVIjxWS/KfaYaBAK3FhKQSQAM\\nn8kgf3OvrqrPrkrsap3Pt1ta7NQxHq9XZk1MLe4ISyXUstleMHjlTpzkAcM9kAgLTaa+USOzEisx\\nYzaWmGUJbbQnwlIGAB/YDX10FebAcYpXrk3Ep7/Bpyr0SJLiYKQFhtthCx5zyJ5KwAekqJ1J2/tM\\nn1jZS8abTHVNy3qPIDeF8eeEElGcj9QBT3193fWqneosX1N9VVYuPatMqbU7XpsZ6YuApK1MgDCk\\nFGf6meWFNgKJGcjo45Gd6ut2J1uzqNKbt5wTEKbXJ+hUHkIUMFKcL4eM+Uk9nvxgJm/htVapybIu\\nqjSA6qnQZ7L0ValZSFuoV7iEjGRj20K84yvwDnNk74vG2rJpbFUumqtUyJIlNw2XFoUrm8vPFACQ\\nT4BOcYABJwBqL/RTYz1lbHQXKhFVHqdaeXUZKFt8VoSrCWkn5/3aUqwcYK1decxn6+rnrVs3vttV\\nGIEeVT6ZIdqDTchsqZekoW2eK8H4SBjGD9x8/ATf6ldtUbpbVz7fYS0KqyRLpbizgJkIzhJPwFJK\\nkH8cs/Gql+g7cWTaO5r239WC2oFfdLaUunh9NMbSrjkHwV49sjzy4fjW6/8Abeur/wCB6L/+S7qH\\nb2s/cS6qHUd83rdTHpNVqbz7ioSCn2SVZL3DyG+XIe5k/ck58gkPUfXx+ri/XfQfUs/V+173se4P\\nc4Zxz4+eOes+M6oDL9We8VLs+kUxym0qPIegBTVWlRHFvy0BakB9IUrgcltSSSlQJCj18RTbm6O4\\nVvbjsbn/AM0lzKy8tYVInBS2paMALZUMgFsApHFJHHCePEhOAu3F9LFoRdxa5eEau1aOqpNTUx4z\\nIQkQ1ymVNrWheCSU+44pHQwePnjk9N6aNnHNm7eq1KXcy65/MJYkA/S+whoBPEYTyUSojGTn4AA6\\nyav171q7iSmFtUi3bcppW0pHurQ6+4hRGAtOVhOR5wpKhnyCOtRxbm4+8G3V8DcaY3VfrK0hRccr\\nMR0Rqi2TnHfHKQcFPAjjjAwMghbeuIeoPr2t+SFPexc1sOxsp48ebQcWpJ7zxAZQrOPJH74kj1JU\\nxdX2FvaE2ElYo776QU8slpPu4A/J4dfvjVVPTJcV+7xeqmnX7cJ95iixJJWWWPbjRWltONoZR+/J\\n/IyVKIBJJxkXmnusMQZD0oZjttKU6OBXlIGT9oBJ6+ADnQQ16H32nvTNbDbZUVMLmNuZSRhX1byu\\nifPSh2OvjyDqa9aKwU22mz6b/shBZgUJTRXDYZhqipSkqJP9JSUlJKiScgEkknzre6Bprkbv3HtK\\n1Lut61a1PdZqtwPezAabjrc5KyEgqKQeIKiBk9fJwASOguCsUu36NKrNbnx6fToiPcfkPrCUIT47\\nJ/JIAHkkgDs6DO01iUap06s0uNVaTOjzoMlAcYkMOBbbiT8gjo6pHZF9blJ9c0mlT59SaTMrD8KR\\nTC4p1lMNIUpASnxhLaUrCwB1lXgnITT6+KKurenqXLQ2pZpNRjTej4BJZJx89Pf/AL+Nd96cJ/8A\\nMdhLHke17XCiRmOPLOfabDefHzwzj4zjvWRv7SJdd2Wu+k0+nu1CZJpL6Y8ZpWFuOBJKQnAOTkAh\\nP+rGOs5199j6G9beztoUSVGdiyotHjJksun7m3i2FOJP9llQ0FdvTftVaG69Uvncq+6YmuOTrjls\\nwUqfdDAbHZWjir70/wBQJSSVBPtjGCM66GgekGz6Tu21cn131lrsYeZoctn3su4I4LWo4W0DhWCC\\nT4OQCTj/AMPae9Hta87LflJfXQ61yHSvtS4ko6z0ElTCiAOwSonyNWh0Fe/WrZUR7ZNNWoVv00u2\\n7U2qqplERAStoAodCgAMoIKFKA8hsZ8ajn07bu2TF37j0Gx6ZLo9sXdAbXKpjictwKunln2sf8NS\\nEpT10SoH7QnAuJPiRp8GRBmMIfjSGlNPNLGUrQoYUkj8EEjUFbfeliwrL3LavSnVGsPCI8XoEB51\\nPtsLII7UByWE5PEE/jkVd5CZaHbNuUKZNmUWg0ymyZ7pdluxYqGlPrPlSykDkc99/JJ8k622mmga\\n8ldvbxuram/01ujFMSrQFrjyI8lsqQsZw4y4nIOMjvBBBAIIIB161ai/dPYXbLcaeanXqF7FUV+u\\nfAc9h53rH34+1ZHWCoEjiBnHWgrM/wCt271MOBiyqEh0pIQpb7qkpVjokAjIz8ZH9xrhGLm3Y9Tm\\n4VOtSo1VSacuR7zkWK37UOE0P1OFIyVkAHiXCpWTgEZOrPUL0ebP050LmJuCsJ5cuEyoBIx+P6KG\\nzj/Of31M1jWValj0xdNtOgwqRGcUFuJjowXFAYBUo5Uo4+SToNvT4EaDT4cFhGWobSWmeXZSEp4j\\nv846z+51k6aaD8CEBwuBKQsgAqx2QM4H/qf++tbcVvUC5IaYdxUOmViMhXNLM+Ih9AV+QlYIz++t\\nnpoMKk0mlUhgsUmmQqe0cZbisJaScDA6SB8azdNNA0000DWDQqNSaDTxTqLTYlNhpWtwMRWUtthS\\n1FSiEpGBkknWdpoGvPv+IjTKjF3rg1KSp1yFNo7QiqVnijgtYW2M/gkKIH/vB+degmuev+yLUv2i\\nfyW7qLHqsELDiEOFSVIXgjklaSFJOCRkEdHQUntb1n31S6BEp1Ut6k1eTHaS2qa444248AMBSwCQ\\nVH5Ixk/A1pr89W26l0NKgUT6K22Xkhs/y9srkKJ/DiskE/HEA/vqyjfpE2ZS4lSqfWFgEEpVUV4P\\n7HAzrurG2P2psmqJqtuWXBjTkHk3IfcckuNH8oLylFB/dOD5/J0HBeiHbSo2Vt7LuS42JDVw3M8J\\nD6JGfdaYTy9sLB7C1FS1n5+9IIBSdStULF25k1tmXPs61Hqq4S4y6/TI6n1FBBKkkp5HiSDkeMjX\\nV6p96z9st0Je5ELc+ykzqjHpsVkoTEXl+A42snk23nksEkKPAH5yMAnQWxYrlFfrsigsVenu1aM0\\nHn4KJKFSGkHGFqbB5JScjsjHY1+XHQaJclLXSrgpEGrQVkKVHmMJdbJHg4UCMj4Pkapv6HLJv6fu\\n5Vtyroj1OJHVGeDsiew42uoPvL748gApKSlRURkAhIx31dnQRzB2K2fhykSWdu7fUtGcB6KHUdjH\\naV5SfPyP31IMSPHhxWYkRhqPHYQltpppAShtCRgJSB0AAAABr66aCN93W9mYVWpVV3Rj2v8AWPIX\\nGgOVhlDnJAIKgAsEYBWCSR1y8jOuyr1s25XqKii1ug0ypUxvj7cSVFQ40gpBCSlJGEkAkAjx8ajL\\n1HbDUzeV+hSpFdeosmlqWhbjcYPe+yspJRgqTxUCnKVdgclZScjEt0yGzT6dGgRgoMRmUMthRyeK\\nQAMn+w0Gvo9q2xRlMqo9uUenFgEMmLCba9sEEEJ4pGOiR1+dZVco1IrsBVPrlKg1SGo5VHmR0PNk\\n+MlKgR8n/vrO00GvoFDotvU4U6gUin0mElRWI8KMhhoKPk8UADJ/OthppoGmmmgqhUHmLl/iMR4d\\nTH2W7S0ohJ5JwtX0xeGRjJwZC1YyTlIOcdakv1b7X3DuptzHpFt1JqPMhTUyxFfVxalYSU8Sr/SQ\\nFEjII+Os5Fb/AFwUS5rF36h7nUF2XCTUUMuMVBjOGZTTYbLZPjttCTxPSgVDBGdZduetu7IrEVuv\\nWbSamptJS+5GkrjKdODgjIWEnwT0Qe8AZ6CzPpgsCvbabSQrYuOqonTEvuSA0123DS4QfZQr/UAr\\nkon/AJlqx0ATw02isOev6FOpC2WVtWeZtXDfEqeVzWwkLz2FcTHPWDhKfgnMH3Z6ydx65xg2pQqZ\\nQ3HnVJbUhBmSDy6QlPIBJUM/8hyQOgMgz76RdsLktmHVb/3BflSLyuXip4SXCp2PHGCEr/C1HBKe\\n+IShP2kKGgnzTWFPq1Kp77TE+pwojrv+7befShS+8dAnvvWboKbekQGkerndK3WGuERP16k+4DzA\\nanoSjv8ABS4T476/zcnXI23tvaNv37XL5plNU3Xq2OMySt5S/t+0lKQThIJQlRx8gfAA112gaaaa\\nBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgarzW9vPUpcl1ThP3gpNv264+\\n8uIKREKn2myT7aCn22yftxkl1RB8E+dWG00HCbN2FVrDo8qJWb+uG8ZUpaFqkVV9Sw1xTghsKUpS\\nQTkkFR+PwSe7000DTTTQNNNNA0000DTTTQay6Lfol0UR+i3DTItTpz+PdjyEBSFEHIP9wQCDqKXP\\nSzsc5OMk2asJKSCwmpyg2STnl05kEeMAgYPjxqadNBxe3+1G3VhOB607RptOkpCkiVxLsgBXke84\\nVLwfxyxrtNNcNvfYVM3HspNuVeo1aDDVOYcWqnSA0twcuHBXJKgpOFk4I8hJ+NB53bvSmZXqLrz2\\n4M+dUaeaw59U9SnkqcMUqy2I5cynAbKeIPWABn51bfaL1FbNUXb+mUGnyrtZiUtoRGRUaap58pT4\\nKlMBSPBx1joeBrsLF9M2ztqe06m1kVuW2lSTIrLhlcwf+Zo4Zz+CEAjUt0+DCp8cRoEOPEYBJDbD\\nYQnJ8nAGNB//2Q==\\n\\"></i>"], ["The women shall become widows in consequence of the death of their husbands in war. <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05da</span> <i>And the men of thy strength.</i> Supply <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9</span> \\u201cthe men of;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d1\\u05d5\\u05d0\\u05d4 \\u05e2\\u05d5\\u05d3\\u05d3 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cAnd the prophecy, the prophecy of the prophet Oded\\u201d (2 Chr. xv. 8)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> <i>And they shall lament;</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e0\\u05d9</span> \\u201cIn my sorrow\\u201d (Deuter. xxvi. 14); root <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05df</span> \\u201cto lament,\\u201d it is a weak verb (<span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>); the accent is on the ultima. as in <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05e8\\u05d5</span> \\u201cAnd shall depart\\u201d (Exod. viii. 1).<sup>25</sup><i class=\\"footnote\\">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05d5\\u05b9</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> should have the accent on the first syllable; <span dir=\\"rtl\\">\\u05d0\\u05b8\\u05e0\\u05bd\\ufb35</span> is therefore an exception to the rule.</i> <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7\\u05d9\\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class=\\"footnote\\">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05ea\\u05d4</span> <i>And she shall be desolate.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05d9\\u05d5\\u05df \\u05e9\\u05e0\\u05d9\\u05dd</span> \\u201ccleanness of teeth\\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion."]], [["<i>Seven.</i> That is, \\u201cmany;\\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class=\\"footnote\\">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle."], ["<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \\u201cdesire;\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d1\\u05d0</span> \\u201che desires\\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class=\\"footnote\\">According to R. Moses Hakkohen, \\u201cthe branch of the Lord\\u201d <span dir=\\"rtl\\">\\u2550</span> \\u201cthe branch, which grows by the will of the Lord.\\u201d</i> \\u201cGod will send his blessing upon the plants and fruits.\\u201d"], ["<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class=\\"footnote\\">The words referred to are <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05d1 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd \\u05de\\u05db\\u05ea\\u05d1 \\u05dc\\u05d0 \\u05d9\\u05de\\u05d7\\u05e7</span>, \\u201cWhat is written by God is a writing which can never be erased.\\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05dd</span> <i>For</i> or <i>when</i>.\\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d7</span> <i>Shall have purged;</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d7\\u05d5</span> \\u201cthey shall wash\\u201d (Ez. 1. 38). <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> <i>Removing;</i><sup>4</sup><i class=\\"footnote\\">A.V., \\u201cBurning.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8\\u05ea</span> \\u201cAnd thou shalt put away\\u201d (Deut. xxi. 21)."]], [["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Now.</i> <span dir=\\"rtl\\">\\u05e0\\u05d0</span> is always identical in meaning with <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> \\u201cnow.\\u201d<sup>1</sup><i class=\\"footnote\\">The identity of <span dir=\\"rtl\\">\\u05e0\\u05d0</span> and <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \\u201cI pray thee\\u201d; compare Talmud Babli, Berachoth, p. 9, <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u05e0\\u05d0 \\u05d0\\u05dc\\u05d0 \\u05dc\\u05f3 \\u05d1\\u05e7\\u05e9\\u05d4</span>, \\u201cthe word <span dir=\\"rtl\\">\\u05e0\\u05d0</span> means always \\u2018I pray thee,\\u2019\\u201d and Rashi on Gen. xix. 18.</i> <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05d3\\u05d9\\u05d3\\u05d9</span> <i>Concerning</i><sup>2</sup><i class=\\"footnote\\">A.V., \\u201cTo.\\u201d</i> <i>my well-beloved;</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05d9 \\u05dc\\u05d9</span> \\u201cSay of me\\u201d (Gen. xx. 13). <span dir=\\"rtl\\">\\u05dc\\u05db\\u05e8\\u05de\\u05d5</span> Touching his vineyard. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05d3\\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05d3\\u05d9 .(\\u05d9\\u05d3\\u05d3)</span> <i>My beloved.</i> Root bi-literal <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e8\\u05df \\u05d1\\u05df \\u05e9\\u05de\\u05df <sup>3</sup><i class=\\"footnote\\">I. E. calls the verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> \\u201cbiliteral,\\u201d since the <span dir=\\"rtl\\">\\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e0\\u05f2\\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\\u05d3\\u05d5\\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e8\\u05df</span> \\u201cOn a hill.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05de\\u05df</span> \\u201cFruitful;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05b8\\u05c1\\u05de\\u05b5\\u05df</span> \\u201cfat\\u201d (xxx. 23), <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05c1\\u05d3 \\u05d4\\u05b7\\u05e9\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05df</span> \\u201cfat oil\\u201d (Num. xi. 8);<sup>4</sup><i class=\\"footnote\\">According to this opinion <span dir=\\"rtl\\">\\u05e9\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05df</span> here and in Num. xi. 8 has the same meaning as <span dir=\\"rtl\\">\\u05e9\\u05b8\\u05c1\\u05de\\u05bd\\u05b5\\u05df</span> xxx. 23, \\u201cfat,\\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d6\\u05e7\\u05d4\\u05d5</span> According to some: \\u201che sealed it;\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7\\u05ea\\u05d0</span> \\u201cRing\\u201d (iii. 21) for the Hebrew <span dir=\\"rtl\\"><sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7</span> would thus be a denominative of <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e7\\u05d0</span> \\u201cring:\\u201d \\u201cto seal with the ring.\\u201d</i>;\\u05d8\\u05d1\\u05e2\\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \\u201cfence\\u201d or \\u201chedge\\u201d (\\u201cto fence\\u201d). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e7\\u05dc\\u05d4\\u05d5</span>, Piel; \\u201che removed the stones thereof;\\u201d the Kal, (<span dir=\\"rtl\\">\\u05e1\\u05e7\\u05dc</span>) has the meaning, \\u201cto heap up stones;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span> \\u201cAnd he shall root thee out\\u201d (Ps. lii. 7).<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05b5\\u05c1\\u05e8\\u05b6\\u05e9\\u05b0\\u05c1\\u05da\\u05b8</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b6\\u05e9\\u05c1</span> \\u201croot\\u201d; the Hiphil of the same verb signifies \\u201cto take root.\\u201d Similarly <span dir=\\"rtl\\">\\u05d3\\u05b6\\u05e9\\u05b6\\u05c1\\u05df</span> \\u201cashes,\\u201d Pi\\u00ebl: \\u201cto take away the ashes.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05e2\\u05d4\\u05d5 \\u05de\\u05d8\\u05e2 \\u05e9\\u05e8\\u05e7 \\u2550 \\u05d5\\u05d9\\u05d8\\u05e2\\u05d4\\u05d5 \\u05e9\\u05e8\\u05e7</span> \\u201cAnd he planted it, the planting of a choicest vine.\\u201d<sup>7</sup><i class=\\"footnote\\">That is, \\u201che planted it as carefully as the choicest vine is planted.\\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \\u201cAnd planted it with the choicest vine.\\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class=\\"footnote\\">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d5\\u05e9\\u05d9\\u05dd</span> <i>Thorns;</i><sup>9</sup><i class=\\"footnote\\">A.V., \\u201cWild grapes.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05d4</span> \\u201cthorn\\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \\u201crighteous men.\\u201d"], ["<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class=\\"footnote\\">And ye men of Judah\\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>."], ["<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05d9\\u05b8\\u05d3\\ufb35\\u05e2\\u05b7 \\u2550 \\u05de\\u05d4 \\u05e8\\u05d5\\u05e2 \\u2550 \\u05de\\u05d3\\u05d5\\u05e2</span> : What is known. Compare <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05e8\\u05d0\\u05d9\\u05ea</span> \\u201cWhat sawest thou\\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05e8\\u05d0\\u05d9\\u05ea</span> in the meaning \\u201cWhy\\u201d in Rabbinical Literature.</i> like <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05d6\\u05d4 \\u2550) \\u05de\\u05d6\\u05d4</span> \\u201cWhat is this\\u201d (Exod. iv. 2). <span dir=\\"rtl\\">(\\u05de\\u05d4 \\u05dc\\u05db\\u05dd\\u2550) \\u05de\\u05dc\\u05db\\u05dd</span> \\u201cWhat is it unto you\\u201d (Is. iii. 15)."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d1\\u05d7\\u05d5</span> <i>The hedge thereof.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cthorns\\u201d (Num. xxxiii. 55). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> <i>For pasture.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8</span> \\u201cAnd he feedeth\\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed."], ["<span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d4</span> <i>Waste.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05ea</span> \\u201cThe desolate places\\u201d (vii. 19). <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05de\\u05e8</span> <i>It shall be pruned.</i> <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d5\\u05e8\\u05d4</span> \\u201cbranch\\u201d is of the same root; <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8</span> means \\u201cto dress the vineyard by cutting off the branches.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d3\\u05e8</span> <i>It shall be digged.</i> <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05e8</span> \\u201cto dig,\\u201d \\u201cto prepare the vineyard by digging\\u201d (comp. vii. 25). <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8 \\u05d5\\u05e9\\u05d9\\u05ea</span> \\u201cTwo kinds of thorns.\\u201d The application of this figure is \\u201cThe wicked will increase.\\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \\u201cHer prophets also find no vision from the Lord\\u201d (Lam. ii. 9).<sup>12</sup><i class=\\"footnote\\">Compare \\u201cLet my doctrine drop like rain, let my word distil as the dew,\\u201d etc. (Deut. xxxii. 2).</i>"], ["The prophet now explains who is meant by \\u201cthe vineyard.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e4\\u05d7</span> <i>Disease.</i><sup>13</sup><i class=\\"footnote\\">A.V., \\u201cOppression.\\u201d About the interchange between <span dir=\\"rtl\\">\\u05e9</span> and <span dir=\\"rtl\\">\\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05d7\\u05ea</span> \\u201cscab\\u201d (Lev. xiii. 6)."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span dir=\\"rtl\\">(\\u05d0\\u05d5\\u05d9 \\u2550)</span> \\u201cwoe.\\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u2550 \\u05d0\\u05e4\\u05e1</span> \\u201cNot.\\u201d <i>Till there be no place.</i> Till they have taken away every place. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e9\\u05d1\\u05ea\\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span dir=\\"rtl\\"><sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1</span>, \\u201cTo sit.\\u201d</i>;\\u05e4\\u05f4\\u05d9</span> comp. <span dir=\\"rtl\\"><sup>15</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3</span> \\u201cto go down.\\u201d</i> \\u05d5\\u05d4\\u05d5\\u05e8\\u05d3</span> \\u201cand it was taken down\\u201d (Num. x. 17)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05b8\\u05d9 \\u05d1\\u05d0\\u05d6\\u05e0\\u05b5\\u05d9 \\u05f2 \\u2550 \\u05d1\\u05d0\\u05d6\\u05e0\\u05d9 \\u05f2</span> \\u201cTo mine ears, the ears of the Lord,\\u201d has come the report of the injustice which you have committed; comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05db\\u05dd \\u05f2</span> \\u201cYour prophet, the prophet of the Lord\\u201d (Num. xii. 6); or, referring <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> to the prophet, supply <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201csaid,\\u201d or <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc</span> \\u201ccame the voice of.\\u201d<sup>16</sup><i class=\\"footnote\\">The question is, to whom does the personal pronoun in <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \\u201chath come\\u201d a noun in stat. constr., which governs the genitive \\u201cof the Lord of hosts\\u201d; in the second we must add, \\u201csaid,\\u201d or \\u201ccame the voice of.\\u201d The <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span dir=\\"rtl\\">\\u05d0\\u05c7\\u05d6\\u05b0\\u05e0\\u05b5\\u05d9</span> \\u201cthe ears of\\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>"], ["<i>Ten.</i> A round number, meaning \\u201cmany.\\u201d <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3\\u05d9 \\u05db\\u05e8\\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAcres.\\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span dir=\\"rtl\\">\\u05e0\\u05e6\\u05de\\u05d3\\u05d9\\u05dd</span>), combined into one. <span dir=\\"rtl\\">\\u05d1\\u05ea</span> <i>Bath</i>. A measure. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e8</span> <i>Homer;</i> the same as \\u201cten pairs of vineyards.\\u201d<sup>18</sup><i class=\\"footnote\\">\\u201cHomer,\\u201d though signifying a certain measure, is in this place like \\u201cten pairs,\\u201d etc., not to be taken strictly, but in the meaning of \\u201ca great quantity.\\u201d The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05d5\\u05de\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05e2\\u05e9\\u05e8\\u05ea \\u05db\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cthe Homer has ten Kur.\\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \\u201cBath and Epha are equal,\\u201d show that the purpose of I. E.\\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\\u2014Homer, Bath\\u2014Epha. We read, therefore, <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3\\u05d9 \\u05db\\u05e8\\u05dd</span> instead of <span dir=\\"rtl\\">.\\u05db\\u05d5\\u05e8\\u05d9\\u05dd</span></i> Bath and Epha are likewise equal."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05d9\\u05de\\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span dir=\\"rtl\\">\\u05d1</span>; comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d5\\u05e0\\u05d9 \\u05d1\\u05d0\\u05d4\\u05dc\\u05d9\\u05dd</span> \\u201cthat dwell in tents\\u201d (Judg. viii. 11); the same is the case with the following <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d7\\u05e8\\u05d9 \\u05d1\\u05e0\\u05e9\\u05e3</span>, \\u201cthat continue until night.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e9\\u05b6\\u05c1\\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \\u201cdawn.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05dc\\u05d9\\u05e7\\u05dd</span> Causative. \\u201cHe will cause them to pursue;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05e7\\u05ea</span> \\u201cThou hast pursued\\u201d (Gen. xxxi. 36); others compare it with <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05d3\\u05dc\\u05e7</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d1\\u05e2\\u05d9\\u05e8</span>, \\u201che that kindled\\u201d (Exod. xxii. 5).<sup>20</sup><i class=\\"footnote\\">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \\u201cwine\\u201d or \\u201cstrong drink.\\u201d According to the second explanation <span dir=\\"rtl\\">\\u05f2\\u05df \\u05d9\\u05d3\\u05dc\\u05d9\\u05e7\\u05dd</span> is to be translated \\u201ctill wine inflame them.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class=\\"footnote\\">This remark is quite superfluous, but very probably the comments on <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> and <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> elicited also\\u2014for the sake of completeness\\u2014a word for <span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e8</span>.</i> <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> is, according to this explanation, the same as <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc \\u05e2\\u05e9\\u05d5\\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc \\u05e6\\u05e9\\u05d5\\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05dc</span> is of the same root as <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dc</span>, \\u201chollow.\\u201d <i>And they regard not the work of the Lord</i>. Many explain, \\u201cThey regard,\\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \\u201cWhosoever is deceived thereby is not wise\\u201d (Prov. xx. 1); but my opinion is, that by \\u201cthe work of the Lord\\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dd \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u2550 \\u05d5\\u05db\\u05d1\\u05d5\\u05d3\\u05d5</span> \\u201cAnd the people of his glory,\\u201d according to the rule of ellipsis; in the same way <span dir=\\"rtl\\">\\u05de\\u05d7\\u05f3 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0 \\u2550 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0</span> \\u201cMen dried up with thirst.\\u201d<sup>23</sup><i class=\\"footnote\\">It is not clear why Ibn Ezra assumes the ellipsis of <span dir=\\"rtl\\">\\u05e2\\u05d7\\u05d4 ,\\u05de\\u05ea\\u05d9</span> being an adjective agreeing with <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span>; even if it were a noun, \\u201cthirst,\\u201d and an ellipsis is to be assumed, that of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span dir=\\"rtl\\">\\u05de\\u05b5\\u05ea\\u05b5\\u05d9 \\u05e8\\u05e2\\u05d1</span> \\u201cdying of hunger,\\u201d instead of <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1 \\u05de\\u05b0\\u05ea\\u05b5\\u05d9</span> \\u201cmen of hunger\\u201d (that is, \\u201chungry men\\u201d), and constructed accordingly the following phrase <span dir=\\"rtl\\">\\u05de\\u05b5\\u05ea\\u05b5\\u05d9 \\u05e6\\u05d7\\u05d4 \\u05e6\\u05de\\u05d0</span> \\u2018dying of thirst.\\u2019</i> <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d4</span> is nearly the same as <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d0</span> \\u201cthirsty;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d7\\u05e6\\u05d7\\u05d5\\u05ea</span> \\u201cin drought\\u201d (lviii. 11); <span dir=\\"rtl\\">\\u05e6\\u05d7</span> (xviii. 4), \\u201cthe pure and dry air.\\u201d<sup>24</sup><i class=\\"footnote\\">The words of the Hebrew text, <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5 \\u05d4\\u05d0\\u05d5\\u05e8 \\u05d4\\u05d6\\u05da \\u05d5\\u05d4\\u05e6\\u05d7</span>, are corrupt. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5</span> demands a biblical quotation containing some word of the root <span dir=\\"rtl\\">\\u05e6\\u05d7</span>, and this is not given. Very probably the original had <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d5\\u05d9\\u05e8 \\u05d4\\u05d6\\u05da \\u05d5\\u05d4\\u05e6\\u05d7 \\u05d5\\u05e0\\u05d6\\u05e8\\u05ea\\u05d5 \\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05e2\\u05dc\\u05d9 \\u05d0\\u05d6\\u05e8</span>. The translation of the passage is based on this emendation.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cHerself.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is the breath that comes out of the mouth; comp. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d5</span> \\u201chis breath\\u201d (Job xli. 21). <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05e8\\u05d4</span> <i>And opened;</i> comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05e8\\u05d5</span> \\u201cthey opened\\u201d (Job xxix. 23). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05dc\\u05d9 \\u05d7\\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e7</span> \\u201cstatute,\\u201d \\u201crule.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05d6 \\u05d1\\u05d4</span> \\u201cAnd all that rejoice in it.\\u201d or, \\u201cand rejoicing will be\\u2014to others\\u2014at his fall.\\u201d According to R. Jonah, the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05d6 \\u05d1\\u05d4</span> \\u201cAnd rejoicing,\\u201d or \\u201claughing will be in it,\\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death."], ["<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled."], ["<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e4\\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span>) shown to them."], ["<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d1\\u05e8\\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cAfter their manner.\\u201d</i> Comp. the Chaldee <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto lead,\\u201d \\u201cto drive;\\u201d and <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05ea</span> \\u201cfloats\\u201d (1 Kings v. 25). <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class=\\"footnote\\">A.V., \\u201cThe fat ones.\\u201d</i> that have marrow (<span dir=\\"rtl\\">\\u05de\\u05d5\\u05d7</span>) in their bones; comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05d5\\u05d7\\u05d9\\u05dd</span> \\u201cthings full of marrow\\u201d (xxv. 6). <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> <i>And the waste places of;</i> comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05df</span> \\u201cdestruction.\\u201d It is the construct state; supply <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe land;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05db\\u05d5\\u05e8\\u05ea</span> \\u201cAnd drunken of <small>SORROW</small>.\\u201d (li. 21). <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d0 \\u05d7\\u05f3 \\u05dc\\u05f3 \\u2550 \\u05d7\\u05de\\u05e8 \\u05dc\\u05d7\\u05dd</span> \\u201cAn ass\\u2019s <small>LOAD</small> of bread\\u201d (1 Sam. xvi. 20). <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d9\\u05dd</span> <i>Strangers,</i> that will then dwell there. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> (Adjective,<sup>28*</sup><i class=\\"footnote\\">Comp. c. iii. note 5.</i> \\u201cstrong lambs\\u201d) is the objective case; <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d9\\u05dd</span> \\u201cstrangers,\\u201d the subject.<sup>29</sup><i class=\\"footnote\\">The translation of the passage according to this explanation would be, \\u201cAnd in the waste places of the land will strangers eat the fat lambs.\\u201d This is against the accents which join <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d9\\u05dd</span> rather with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> than with <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05db\\u05dc\\u05d5</span>.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05db\\u05d9 \\u05d4\\u05e2\\u05d5\\u05df</span> \\u201cThat fasten iniquity.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e2\\u05d1\\u05d5\\u05ea \\u05d4\\u05e2\\u05d2\\u05dc\\u05d7 \\u05d7\\u05d8\\u05d0\\u05d4</span> supply <span dir=\\"rtl\\">\\u05d4\\u05dd \\u05de\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cAnd draw sin as if it were with a cart rope.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d0\\u05d4</span> is here a noun; it is the same as <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0\\u05ea</span> \\u201csin\\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \\u201ca woman that committeth many sins.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05de\\u05d4\\u05e8</span> Either transitive, \\u201clet him bring hastily;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d5</span> (Esth. v. 5), \\u201cfetch hastily;\\u201d or intransitive, \\u201clet him make speed;\\u201d and only <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d9\\u05e9\\u05d4</span> transitive, \\u201clet him accelerate.\\u201d As to two verbs in the future following each other without conjunction, comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d1\\u05d5 \\u05ea\\u05d3\\u05d1\\u05e8\\u05d5</span> \\u201cTalk no more\\u201d (1 Sam. ii. 3).\\u2014\\u201cLet these prophecies be fulfilled, that we may see whether they are true.\\u201d"], ["<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason."], ["<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise."], ["<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e1\\u05d5\\u05da \\u2550 \\u05dc\\u05de\\u05e1\\u05d5\\u05da</span> \\u201cTo pour out,\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cTo mingle.\\u201d</i> though these words have different roots, <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> and <span dir=\\"rtl\\">\\u05de\\u05e1\\u05da</span>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cshe poured\\u201d (Prov. ix. 2)."], ["<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class=\\"footnote\\">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d1\\u05d5</span> \\u201cIts rear\\u201d (Jos. viii. 13). <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05d3\\u05e7\\u05ea \\u05e6\\u05d3\\u05d9\\u05e7\\u05d9\\u05dd \\u05d9\\u05e1\\u05d9\\u05e8\\u05d5 \\u05de\\u05de\\u05e0\\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea \\u05e6\\u05e2\\u05d3\\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class=\\"footnote\\">Comp. ii. 11.</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e9</span> <i>Stubble</i>. Objective case. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05df \\u05d0\\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cThe fire.\\u201d</i> Subject. <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d1\\u05d4 \\u2550 \\u05dc\\u05d4\\u05d1\\u05d4</span> \\u201cthrough the flame;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea \\u2550 \\u05e9\\u05e9\\u05ea</span> \\u201cin six\\u201d (Exod. xx. 11); <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u201cin the house\\u201d (2 Kings xviii. 15); for <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e4\\u05d4</span>, the predicate to <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span>, is an intransitive verb.<sup>34</sup><i class=\\"footnote\\">The passage is therefore to be translated \\u201cAnd chaff is consumed by the flame.\\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d1\\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cAs dust.\\u201d In our text <span dir=\\"rtl\\">\\u05db\\u05b8\\u05bc\\u05d0\\u05b8\\u05d1\\u05b8\\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b7\\u05d0\\u05b2\\u05d1\\u05b7\\u05e7</span>.</i> It is the construct state; supply <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe earth,\\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children."], ["<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05d7\\u05d4</span> <i>Cast away;</i><sup>36</sup><i class=\\"footnote\\">A. V., \\u201cTorn.\\u201d</i> the <span dir=\\"rtl\\">\\u05db</span> is radical; comp. <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05d7\\u05d4</span> \\u201cthrown down\\u201d<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cCut down.\\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05bc\\u05b7\\u05e1\\u05bc\\ufb35\\u05d7\\u05b8\\u05d4</span> is an adjective, <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b0\\u05e1\\ufb35\\u05d7\\u05b8\\u05d4</span> is participle passive Kal.</i>"], ["<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \\u201cAnd will hiss,\\u201d etc. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05de\\u05df \\u05e7\\u05dc \\u2550 \\u05e7\\u05dc</span> \\u201cSwiftly;\\u201d or it is an adjective, attribute to the subject contained in the verb <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0</span> \\u201che, a swift one, will come,\\u201d and this latter explanation is the right one."], ["<span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05dd</span> <i>He will slumber</i>; <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05dd</span> signifies a sleep of a less profound kind than <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05df</span>. He will not slumber, much less will he sleep. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05e7</span> <i>It is broken</i>. Niphal."], ["<span dir=\\"rtl\\">\\u05db\\u05e6\\u05e8</span> <i>Like flint</i>; comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cflint\\u201d<sup>39</sup><i class=\\"footnote\\">A. V., \\u201cSharp.\\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class=\\"footnote\\">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span dir=\\"rtl\\">\\u05e6\\u05e8</span> and <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201cflint\\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05dc\\u05d2\\u05dc\\u05d9\\u05d5</span> \\u201cThe wheels of his chariots;\\u201d they<sup>41</sup><i class=\\"footnote\\">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \\u201cof his chariots\\u201d as easily supplied by the reader.</i> are known. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05d4 \\u2550 \\u05db\\u05e1\\u05d5\\u05e4\\u05d4 \\u05db\\u05de\\u05d5\\u05e5</span>. \\u201cAs the chaff of the storm.\\u201d<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cLike a whirlwind.\\u201d</i> They will come as quickly as the chaff driven by the storm."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d4\\u05d5\\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span dir=\\"rtl\\"><sup>43</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05b9\\u05dc</span>. See Zahoth, on the Kal.</i>,\\u05d9\\u05b4\\u05e4\\u05b0\\u05e2\\u05b7\\u05dc</span> the second radical of the verb <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d9\\u05d8 .\\u05d9\\u05b4\\u05e4\\u05b0\\u05e6\\u05d5\\u05b9\\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class=\\"footnote\\">A, V., \\u201cAnd shall carry it away safe.\\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it."], ["<span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \\u201cdarkness of water\\u201d<sup>45</sup><i class=\\"footnote\\">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class=\\"footnote\\">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\\u2014that is to say, will reach the inhabitants of the land, the Israelites\\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05d8</span> According to some it is Niphal, \\u201cAnd it is looked;\\u201d but I think it is Piel, \\u201cAnd he looks,\\u201d and its subject is \\u201cIsrael,\\u201d the same to whom reference is made in the word <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span>, as I have already stated. <span dir=\\"rtl\\">\\u05e6\\u05e8 \\u05d5\\u05d0\\u05d5\\u05e8</span> According to some, \\u201cSun and moon;\\u201d according to others, \\u201cMoon and sun,\\u201d because the moon is small (<span dir=\\"rtl\\">\\u05e6\\u05b7\\u05e8</span>) if compared with the sun; R. Adonim thinks that <span dir=\\"rtl\\">\\u05d4</span> is omitted, <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05e8\\u2550\\u05e6\\u05e8</span> \\u201clight\\u201d; for the letters <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span dir=\\"rtl\\">\\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span dir=\\"rtl\\">\\u05d0</span>. I take <span dir=\\"rtl\\">\\u05e6\\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \\u201cdistress,\\u201d or\\u2014being an adjective\\u2014\\u201cdistressed.\\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d9\\u05e4\\u05d9\\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class=\\"footnote\\">A. V., \\u201cIn the heavens thereof.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05e3</span> (Hos. x. 2) \\u201cHe will destroy;\\u201d similar to it is <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05ea\\u05d5</span> \\u201cAnd break its neck\\u201d (Exod. xiii. 13)."]], [["<i>In the year that King Uzziah died</i>. Our sages said that \\u201cdied\\u201d is here used for \\u201cbecame a leper;\\u201d<sup>1</sup><i class=\\"footnote\\">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \\u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class=\\"footnote\\">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class=\\"footnote\\">At which, as some believe, Isaiah hinted by the words, \\u201cAnd the posts of the door moved.\\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \\u201cAmos prophesied before, Isaiah during the earthquake.\\u201d</i> took place. This may be true; but <span dir=\\"rtl\\">\\u05de\\u05d5\\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \\u201cIn the days<sup>4</sup><i class=\\"footnote\\">\\u201cIn the days\\u201d (i. 1) appears to mean \\u201cin the midst of the reign of,\\u201d since <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05dd</span> sometimes signifies \\u201cyears.\\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05dd</span> \\u201cdays,\\u201d which may of course be applied to a part of a year. Thus the words \\u201cin the days of Uzziah\\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\\u201d (i. 1), since even months might have passed between Isaiah\\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \\u201cthrone\\u201d (<span dir=\\"rtl\\">\\u05db\\u05e1\\u05d0</span>), not, as many thought, to \\u201cthe Lord.\\u201d The \\u201cthrone\\u201d<sup>5</sup><i class=\\"footnote\\">\\u201cThe throne\\u201d <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d0 \\u05d4\\u05db\\u05d1\\u05d5\\u05d3</span> is, according to I. E., the sphere or force (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e2\\u05dc\\u05d9\\u05d5\\u05df</span> \\u201cthe highest world,\\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05ea\\u05d9\\u05db\\u05d5\\u05df</span> \\u201cthe middle world,\\u201d or <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05db\\u05dc</span> \\u201cthe divine temple,\\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e9\\u05e4\\u05dc\\u05d5\\u05ea</span> \\u201cthe lowest world,\\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \\u201cthe throne.\\u201d\\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \\u201cHajoth\\u201d<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d9\\u05d5\\u05ea</span> lit. \\u201cliving beings,\\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery."], ["<i>Seraphim</i>. The prophet calls them \\u201cSeraphim\\u201d\\u2014<i>i.e.</i>, \\u201cburning ones\\u201d\\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cAbove it stood.\\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class=\\"footnote\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \\u201cAnd Moses hid his face\\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord."], ["<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0 \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthat which filleth the whole earth,\\u201d that is, \\u201cits inhabitants,\\u201d and compares it with <span dir=\\"rtl\\">\\ufb35\\u05de\\u05b0\\u05dc\\u05d0\\u05c1\\u05c7\\u05d4\\u05bc</span> \\u201cand the fulness thereof\\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class=\\"footnote\\">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dc\\u05d0\\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \\u201cthe glory of the Lord filleth the whole earth,\\u201d is correct; but he fails to prove the identity of this quotation with <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5 \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05de\\u05dc\\u05d0 \\u05db\\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b5\\u05d9\\u05ea\\u05d5\\u05b9 \\u05de\\u05b8\\u05dc\\u05b5\\u05d0 \\u05db\\u05e1\\u05e3 \\u2550 \\u05de\\u05b0\\u05dc\\u05d0\\u05c1 \\u05d1\\u05d9\\u05ea\\u05d5 \\u05db\\u05e1\\u05e3</span> and quotes <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0 \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5</span> as a parallel.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05f3 \\u05d0\\u05ea \\u05db\\u05dc \\u05d4\\u05d0\\u05e8\\u05e5 \\u05d5\\u05d9\\u05de\\u05dc\\u05d0 \\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cAnd the whole earth will be full of the glory of the Lord.\\u201d (Num. xiv. 21)."], ["<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class=\\"footnote\\">I. E. probably derives <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05ea</span> in this verse from <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05de\\u05bc\\u05c7\\u05d4</span> \\u201ccubit,\\u201d \\u201carm,\\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05de\\u05d5\\u05df \\u05d4\\u05e7\\u05d5\\u05e8\\u05d0 \\u05de\\u05e7\\u05d5\\u05dc \\u2550 \\u05dd\\u05e7\\u05d5\\u05dc \\u05d4\\u05e7\\u05d5\\u05e8\\u05d0</span> \\u201cAt the voice of the multitude that cried.\\u201d The verse begins with the past <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d5\\u05e2\\u05d5</span>, and continues with the future <span dir=\\"rtl\\">\\u05d9\\u05de\\u05dc\\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class=\\"footnote\\">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cAnd I will destroy\\u201d (Hos. iv. 5). Some compare it with <span dir=\\"rtl\\">\\u05d3\\u05c2\\u05de\\u05bc\\u05b4\\u05d9</span> \\u201cBe silent\\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \\u201cAnd he warned me not to go the way of this people\\u201d (viii. 11); therefore he says, \\u201cAnd in the midst of a people of unclean lips I am dwelling.\\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \\u201cMine eyes have seen,\\u201d etc., it is but in a prophetical vision that he saw Him."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05c7\\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span dir=\\"rtl\\">\\u05e2</span>, it is derived from <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e3</span> \\u201cto fly;\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05b7\\u05e3</span> (Jud. iv. 21), where the <span dir=\\"rtl\\">\\u05e2</span> has a pathah, is derived from <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e3</span> \\u201cto be weary.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d4</span> <i>A live coal</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d9\\u05dd</span> \\u201ccoals\\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire."], ["<span dir=\\"rtl\\">\\u05d6\\u05d4</span> <i>This</i>, namely, <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05d0\\u05b5\\u05e9\\u05c1</span> \\u201cthe fire\\u201d; <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05e9\\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class=\\"footnote\\">I. E. does not refer <span dir=\\"rtl\\">\\u05d6\\u05d4</span> to <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e4\\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05d0\\u05b5\\u05e9\\u05c1</span> \\u201cthe fire,\\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05dc\\u05d4\\u05d8</span> \\u201cflaming fire\\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men."], ["<i>For us</i>. He speaks now to the seraphim; therefore he says, \\u201cfor us\\u201d (plural).<sup>13</sup><i class=\\"footnote\\">\\u201cFor us\\u201d is, according to Ibn Ezra, equal to \\u201cfor myself and you, the Seraphim;\\u201d by this interpretation he avoids referring the plural \\u201cfor us\\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\\u2019s first prophecy.<sup>14</sup><i class=\\"footnote\\">He declares that he was before unfit for bearing the message of the Most Holy.</i>"], ["<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class=\\"footnote\\">R. Moses Hakkohen explains the verse thus: \\u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \\u201cHear ye indeed, but understand not;\\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \\u201cLest they return and be healed.\\u201d The first explanation is the right one."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d8\\u05e8</span> \\u201cTo burn incense\\u201d (1 Sam. iii. 16); and <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05b7\\u05c1\\u05e2</span> likewise, like <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e8\\u05b7\\u05e2</span> \\u201cTo do evil\\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span dir=\\"rtl\\">\\u05e4\\u05df</span> \\u201clest.\\u201d<sup>16</sup><i class=\\"footnote\\">Since the part beginning with \\u201clest\\u201d is the secondary sentence, the preceding must be the principal one; and <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05df ,\\u05d4\\u05e9\\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05b7\\u05c1\\u05e2</span> <i>Shut</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d9\\u05e0\\u05d4</span> \\u201cWill be shut\\u201d (xxxii. 3). In Chaldee, this word <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> has the same meaning.<sup>17</sup><i class=\\"footnote\\">Comp. Lev. xiv. 42, 43, and the Chald\\u00e6an translation.</i> The imperative Hiphil ought to be <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e9\\u05b6\\u05c1\\u05e2</span> like <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e8\\u05b6\\u05e3</span>, but the guttural letter <span dir=\\"rtl\\">\\u05e2</span> causes the alteration; the form <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e9\\u05b7\\u05c1\\u05e2</span> can also be derived from a verb <span dir=\\"rtl\\">(\\u05e9\\u05e2\\u05e2) \\u05e2\\u05f4\\u05e2</span>."], ["<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \\u201cTill the land be desolate.\\u201d"], ["<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d6\\u05d5\\u05d1\\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cForsaking.\\u201d I. E. supplies <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe land.\\u201d</i> Adjective or participle passive Kal."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d3 \\u05d1\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d4 \\u05d5\\u05d4\\u05d9\\u05ea\\u05d4 \\u05dc\\u05d1\\u05e2\\u05e8</span> \\u201cit<sup>18*</sup><i class=\\"footnote\\">The kingdom.</i> shall again be removed\\u201d<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cShall return and shall be eaten.\\u201d</i>: comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05e8\\u05ea</span> \\u201cAnd thou shalt put away\\u201d (Deuter. xxi. 21); others compare <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> with <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05e8\\u05d5</span> \\u201cYou shall kindle\\u201d (Exod. xxxv. 3)\\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \\u201cthe tenth part will be left in the land.\\u201d Grammatically, <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> is an adjective, \\u201cthe tenth;\\u201d but different from <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05ea</span> \\u201cthe tenth part;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> (xix. 24) \\u201cthe third.\\u201d It is, therefore, clear that <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> refers to the number of kings.<sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4</span> being an adjective, and the feminine noun <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span> being supplied, the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d3 \\u05d1\\u05d4 \\u05e2\\u05e9\\u05d9\\u05e8\\u05d9\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f4</span> is explained by I. E., \\u201cBut yet in it shall be a tenth reign, and then it shall again,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d1\\u05e9\\u05dc\\u05db\\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWhen they cast their leaves.\\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class=\\"footnote\\">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \\u201coak and terebinth\\u201d of this verse.</i> Those that take <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05ea \\u2550 \\u05e9\\u05dc\\u05db\\u05ea</span> are wrong, as well as those that derive it from <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d9\\u05da</span> \\u201che cast;\\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05dc\\u05db\\u05ea</span> is a form derived from the Piel; but <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d9\\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d1\\u05ea \\u05d1\\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \\u201cfor as the days of a tree,\\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at."]], [["<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \\u201cAram is confederate with Ephraim,\\u201d in the next verse.<sup>1</sup><i class=\\"footnote\\">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>"], ["<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span dir=\\"rtl\\">\\u05e2\\u05dd\\u2550\\u05e2\\u05dc</span> <i>With</i>; comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e0\\u05e9\\u05d9\\u05dd \\u05e2\\u05dc \\u05d4\\u05e0\\u05e9\\u05d9\\u05dd</span> \\u201cThe men with the women\\u201d (Exod. xxxv. 22)."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Now</i>.<sup>2</sup><i class=\\"footnote\\">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\\u2019s son, as I shall explain (ver. 14). <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05da</span> <i>Thy son</i>. Those that derive <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05da</span> from <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05e0\\u05d4</span> \\u201cunderstanding\\u201d understand nothing of grammar.<sup>3</sup><i class=\\"footnote\\">\\u201cThine understanding\\u201d would be in Hebrew <span dir=\\"rtl\\">\\u05d1\\u05b4\\u05bc\\u05d9\\u05e0\\u05b8\\u05ea\\u05b0\\u05da\\u05b8</span>.</i> <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05dc\\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05e8\\u05b5\\u05db\\u05b8\\u05d4</span> \\u201cpool\\u201d signifies a gathering of rain water; many derive <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e8\\u05b5\\u05db\\u05b8\\u05d4</span> from <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e8\\u05b8\\u05db\\u05b8\\u05d4</span> \\u201cblessing,\\u201d its water coming from a blessed place, from heaven."], ["<span dir=\\"rtl\\">\\u05d7\\u05b4\\u05e9\\u05bc\\u05b8\\u05c1\\u05de\\u05b5\\u05a8\\u05e8</span> Accent on the last syllable. This word is to be compared with <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cdregs,\\u201d \\u201clees\\u201d (xxv. 6.), <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05d5 \\u05d5\\u05e9\\u05e7\\u05dd \\u05d4\\u05d5\\u05d0 \\u05e2\\u05dc</span> \\u201cHe has settled on his lees\\u201d (Jerem. xlviii. 11), and explained, \\u201cRemain on thy lees\\u201d (that is \\u201cremain quiet\\u201d), for <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e9\\u05bc\\u05bd\\u05b8\\u05c1\\u05de\\u05b6\\u05e8</span> \\u201cTake heed\\u201d has the accent on the last syllable but one; and besides, the following \\u201cFear not\\u201d proves the correctness of this explanation.<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e8</span> is parallel to <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05d9\\u05e8\\u05d0</span> as <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> to <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d1\\u05da \\u05d0\\u05dc \\u05d9\\u05e8\\u05da</span>, and all these verbs appear to have a similar meaning, while \\u201cTake heed,\\u201d and \\u201cFear not\\u201d are just the reverse in meaning the one of the other. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e8</span> means therefore, according to I. E., \\u201cremain quiet.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e9\\u05e7\\u05d8</span> Transitive verb \\u201cMake quiet;\\u201d supply <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> \\u201cthyself\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05de\\u05da</span> \\u201cthy people.\\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\\u2014<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d3\\u05d9\\u05dd</span> \\u201cfirebrands\\u201d comp. Zach. iii. 2\\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \\u201cIn the fierce anger\\u201d because it is by their fierce anger that they are like tails of firebrands."], ["<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> <i>Because</i>. <span dir=\\"rtl\\">\\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class=\\"footnote\\">Literally, \\u201cIt will correspond,\\u201d \\u201cIt will be according to.\\u201d From this the meaning \\u201cbecause\\u201d is derived.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05d9\\u05e6\\u05e0\\u05d4</span> Transitive verb, \\u201clet us cause her to be distressed because of us;\\u201d the suffix <span dir=\\"rtl\\">\\u05e0\\u05d4</span> \\u201cher,\\u201d refers to Jerusalem; the following, \\u201cLet us make a breach therein,\\u201d proves the correctness of this interpretation.<sup>6</sup><i class=\\"footnote\\">I. E. seems to derive from this that the suffix <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d1 ,\\u05d2</span> and <span dir=\\"rtl\\">\\u05e0 ,\\u05de</span> and <span dir=\\"rtl\\">\\u05e0</span>, and so on, are put for each other (<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d0 \\u05d1\\u05d9\\u05ea\\u05d0 \\u05d3\\u05d0\\u05dc\\u05f4\\u05d1\\u05dd</span>).</i> <span dir=\\"rtl\\">\\u05d8\\u05d1\\u05d0\\u05dc</span> is by a certain interchange of letters the same as <span dir=\\"rtl\\">\\u05e8\\u05de\\u05dc\\u05d0</span>, and <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05d0\\u05dc</span> therefore the same as <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e8\\u05de\\u05dc\\u05d9\\u05d4\\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \\u201cLet us set a king in the midst of it, the son of Tobel.\\u201d Others say that <span dir=\\"rtl\\">\\u05d8\\u05b8\\u05d1\\u05b0\\u05d0\\u05b7\\u05dc</span> means <span dir=\\"rtl\\">\\u05d8\\u05c2\\u05d1 \\u05d0\\u05b5\\u05dc\\u05b5\\u05d9\\u05e0\\ufb35</span> \\u201cgood for us,\\u201d but <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05dc</span> can only be taken as equal to <span dir=\\"rtl\\">\\u05dc\\u05d0</span>, and <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05d0\\u05dc</span> would then be <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d8\\u05d1\\u05dc\\u05d0 \\u2550</span> \\u201cgood for nothing;\\u201d but I conclude that it is the name of some famous prince in Israel or Aram."], ["<span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05dd</span> <i>Shall stand</i>. Supply <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea \\u05d4\\u05e2\\u05e6\\u05d4</span> \\u201cthis counsel;\\u201d for <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e5</span> \\u201che has taken counsel\\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned."], ["<span dir=\\"rtl\\">\\u05db\\u05d9</span> <i>Although</i>, Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05dd \\u05e7\\u05e9\\u05d4 \\u05e2\\u05e8\\u05e3 \\u05d4\\u05d5\\u05d0</span> \\u201cAlthough they be a stiffnecked people.\\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class=\\"footnote\\">A. V. \\u201cWithin.\\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \\u201cso and so many years are still left before such and such an event will take place.\\u201d <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05d3</span> is superfluous as in <span dir=\\"rtl\\">(\\u05d8\\u05e8\\u05dd\\u2550)\\u05d1\\u05d8\\u05e8\\u05dd</span> \\u201cbefore.\\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class=\\"footnote\\">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \\u201cAnd Israel will surely go into exile\\u201d (Amos vii. 11). Comp. \\u201cAnd it was at the end of forty years\\u201d (2 Sam. xv. 7.)<sup>8</sup><i class=\\"footnote\\">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea</span> <i>Shall be broken;</i> comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05ea\\u05d5\\u05ea</span> \\u201cThou hast broken\\u201d (ix. 3); it is Niphal, like <span dir=\\"rtl\\">\\u05d9\\u05b4\\ufb3e\\u05b7\\u05e1</span> (xiii. 7) \\u201cWill be melted.\\u201d <span dir=\\"rtl\\">\\u05de\\u05b5\\u05e2\\u05b8\\u05dd</span> <i>By a people</i>.<sup>9</sup><i class=\\"footnote\\">A. V. \\u201cThat it be not a people.\\u201d</i> Evil shall befall them by means of a people that will come against them. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea</span> can also be Kal of a verb <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05ea ,\\u05e4\\u05f4\\u05e0</span> \\u201cto go down,\\u201d (like <span dir=\\"rtl\\">\\u05d9\\u05b4\\ufb32\\u05b7\\u05e9\\u05c1</span> \\u201che will approach;\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b5\\u05d7\\u05b7\\u05ea</span> \\u201cIt comes down\\u201d) (Prov. xvii. 9); <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05ea</span> \\u201cCause to come down\\u201d (Joel iii. 11), where the <span dir=\\"rtl\\">\\u05e0</span> is not omitted. The meaning of <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05d7\\u05b7\\u05ea \\u05de\\u05b5\\u05e2\\u05b8\\u05dd</span> is accordingly: \\u201cThey will go down and be no more considered as a nation.\\u201d"], ["<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class=\\"footnote\\">In the preceding verse <span dir=\\"rtl\\">\\u05db\\u05d9</span> was explained to signify \\u201cAlthough;\\u201d this verse is the continuation of it, and <span dir=\\"rtl\\">\\u05d5\\u05db\\u05d9 \\u05e8\\u05d0\\u05e9\\u2550\\u05d5\\u05e8\\u05d0\\u05e9</span> \\u201cAnd although the head,\\u201d etc.</i> <i>If you will not believe</i>. Supply \\u201cspeak,\\u201d or \\u201cask for a sign\\u201d; wherefore immediately succeeds, \\u201cAnd the Lord, etc., Ask thee a sign.\\u201d But it appears that when the prophet said, \\u201cIf ye will not believe,\\u201d etc., Ahaz did not answer. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d0 \\u05ea\\u05d0\\u05de\\u05e0\\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class=\\"footnote\\">You do not believe, because your own words are not trustworthy. A. V., \\u201cSurely ye shall not be established.\\u201d</i>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e0\\u05d5 \\u05d3\\u05d1\\u05e8\\u05d9\\u05db\\u05dd</span> \\u201cSo shall your words be verified\\u201d (Gen. xlii. 20)."], ["<i>Unto Ahaz</i>. Through Isaiah; comp. \\u201cAnd the Lord spake unto Manasseh and unto his people\\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class=\\"footnote\\">The inference is drawn from the words \\u201cunto his people,\\u201d since it is evident that God spoke to the whole people only through the prophets.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e2\\u05de\\u05e7 \\u05e9\\u05d0\\u05dc\\u05d4</span>. Two consecutive imperatives without the conjunctive <span dir=\\"rtl\\">\\u05d5</span>; comp. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d0\\u05d7\\u05d3\\u05d9 \\u05d4\\u05d9\\u05de\\u05d9\\u05e0\\u05d9</span> \\u201cGo thee one way, go on the right hand\\u201d (Ez. xxi. 16). <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05d0\\u05b8\\u05dc\\u05b8\\u05d4</span> Imperative, like <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05de\\u05b8\\u05e2\\u05b8\\u05d4</span> \\u201chear\\u201d (Dan. ix. 19). \\u201cAsk, and touch the depth with the question, or ask on high above.\\u201d Many take both <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05de\\u05e7</span> and <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d1\\u05d4</span> as infinitives.<sup>13</sup><i class=\\"footnote\\">As infinitives they must be connected with <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05ea</span> \\u201ca sign,\\u201d and <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05d0\\u05b8\\u05dc\\u05b8\\u05d4</span> must then have the same meaning as <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05d0\\u05c2\\u05dc\\u05b8\\u05d4</span> \\u201cgrave.\\u201d\\u2014\\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\\u201d</i>"], ["<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him."], ["<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class=\\"footnote\\">\\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\\u201d</i>"], ["<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \\u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class=\\"footnote\\">The following is added to show that \\u201cThe land shall be forsaken,\\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \\u201cof whose two kings,\\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \\u201cthe kingdom;\\u201d but if so, what meaning would be in the child\\u2019s \\u201cknowing good and evil\\u201d and in Maher Shalal calling \\u201cfather and mother\\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \\u201cAnd I went unto the prophetess,\\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \\u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\\u201d Comp. \\u201cThe children which the Lord hath graciously given to thy servant\\u201d (Gen. xxxiii. 5).<sup>16</sup><i class=\\"footnote\\">This quotation is to prove that the words, \\u201cthe children which the Lord has given me\\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \\u201cchildren\\u201d as equivalent to pupils\\u201d must produce us some analogy from Scripture.<sup>17</sup><i class=\\"footnote\\">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \\u201cMy son,\\u201d but Ibn Ezra speaks of the whole phrase, \\u201cchildren whom the Lord hath given me,\\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class=\\"footnote\\">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class=\\"footnote\\">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span>, a female child <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8\\u05d4</span> or <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span>\\u2014the feminine of <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05dc\\u05b6\\u05dd</span>\\u2014whether she be a virgin or not; for <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span> signifies a person of a certain age, like the masculine <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dd</span>; and in <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05d2\\u05d1\\u05e8 \\u05d1\\u05e2\\u05dc\\u05de\\u05d4</span> \\u201cthe way of a man with a young woman\\u201d<sup>20</sup><i class=\\"footnote\\">A. V. \\u201cthe way of a man with a maid.\\u201d</i> (Prov. xxx. 19) <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05de\\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \\u201cwhich I know not\\u201d (ibid. 18). <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> <i>And shall call</i>. Subject is, <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dc\\u05de\\u05d4</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d8\\u05d0\\u05ea</span> \\u201cAnd it sinneth\\u201d (Ex. v. 16).<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05d4 ,\\u05d5\\u05d7\\u05d8\\u05d0\\u05d4\\u2550\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea ,\\u05d5\\u05d4\\u05d8\\u05d0\\u05ea</span>, third person sing. fem. past of Kal.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e2</span> <i>The bad</i>.<sup>22</sup><i class=\\"footnote\\">A.V., \\u201cthe evil.\\u201d</i> The bad food; as <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201cthe good\\u201d means \\u201cthe good food.\\u201d"], ["<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \\u201cFrom twenty years old,\\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class=\\"footnote\\">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class=\\"footnote\\">\\u201cNecessary\\u201d is expected after I. E.\\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant."], ["<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah."], ["<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him."], ["<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e0\\u05b8\\u05d7\\u05bd\\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05b8\\u05bd\\u05de\\ufb35</span> (Gen. xl. 15), <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c2\\u05b8\\u05de\\u05bd\\ufb35</span> (Num. vi. 27). <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05ea</span> <i>Desolate places</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d4</span> \\u201cdesolate\\u201d (v. 6). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05e7\\u05d9\\u05e7\\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e6\\u05d5\\u05e5</span> (lv. 13) \\u201cthorn.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05dc\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>Bushes</i>. Hap. leg.\\u2014They will be so many that they will encamp even in uninhabited and desolate places."], ["<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> in the meaning of \\u201cgreat;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d9\\u05d4</span> (Jer. xlvi. 21) \\u201cher great ones.\\u201d<sup>25</sup><i class=\\"footnote\\">This is the explanation of Rashi; the Targum has here for <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> the word <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05e4\\u05d0</span> \\u201csharp,\\u201d but in Jerem. <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05e8\\u05d1\\u05d4\\u05d0</span>, \\u201cher great ones.\\u201d</i> I think that <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e8\\u05d4</span> is a noun like <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span> \\u201cthe eating\\u201d (1 Kings xix. 8), derived from <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> \\u201chire,\\u201d which the owner of the razor receives; for this instrument, \\u201cthe hired razor,\\u201d is very sharp; it is his profession.<sup>26</sup><i class=\\"footnote\\">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d9 \\u05e6\\u05d0\\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d0\\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d5\\u05ea</span> \\u201clambs.\\u201d</i> Elliptical expression for <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d9 \\u05e9\\u05d9\\u05d5\\u05ea \\u05e6\\u05d0\\u05df</span> \\u201cAnd two lambs of the flock.\\u201d <i>A man</i>. Every one that will be in Jerusalem."], ["<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \\u201cHe will eat butter and honey.\\u201d"], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4\\u2550\\u05d9\\u05d4\\u05d9\\u05d4</span> \\u201cWas\\u201d; comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05e8</span> (Exod. xv. 1) \\u201csang,\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d5</span> \\u201cThey made\\u201d (Ps. cvi. 19). <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8 \\u05d5\\u05e9\\u05d9\\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year."], ["<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets."], ["<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \\u201cHe bindeth his foal to the vine\\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty."]], [["<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span>. According to some related to <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4</span> \\u201cscroll;\\u201d the <span dir=\\"rtl\\">\\u05d9</span> of <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span> compensates for the omission of the Dagesh in <span dir=\\"rtl\\">\\u05dc</span>; comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cThey are poor\\u201d (Prov. xxvi. 7).<sup>1</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05dc ,\\ufb32\\u05b4\\ufb3c\\u05b8\\u05d9\\ufb4b\\u05df</span> with a Dagesh, like <span dir=\\"rtl\\">\\ufb20\\u05b4\\ufb35\\u05b8\\u05e8\\ufb4b\\u05df ,\\u05d6\\u05b4\\ufb3b\\u05b8\\u05e8\\ufb4b\\u05df</span> etc., of the root <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d4</span>, the <span dir=\\"rtl\\">\\u05d4</span> being changed into <span dir=\\"rtl\\">\\u05d9</span> as in the participle passive Kal <span dir=\\"rtl\\">\\ufb32\\u05b8\\u05dc\\ufb35\\u05d9</span>; according to I. E. it is derived from <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05dc</span>, like <span dir=\\"rtl\\">\\u05e8\\u05dc\\u05d9\\u05d5</span> from <span dir=\\"rtl\\">\\u05e8\\u05dc\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class=\\"footnote\\">A. V. \\u201cWith a man\\u2019s pen.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V. \\u201cWith a man\\u2019s pen.\\u201d</i> Comp. Exod. xxxii. 4. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d8 \\u05d0\\u05e0\\u05d5\\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class=\\"footnote\\">According to this explanation we have to imagine the <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05d6</span> as a cylindric pillar, on the top of which the words \\u201cMaher Shalal,\\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class=\\"footnote\\">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05df</span> as the singular to <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05d5\\u05e0\\u05d9\\u05dd</span> (iii. 23) \\u201ca cloth to which the writing was affixed by embroidery.\\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class=\\"footnote\\">The meaning of these four words is: \\u201cQuick is the spoil, swift the prey,\\u201d viz. of Samaria, to pass into the conqueror\\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria."], ["<span dir=\\"rtl\\">.<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e2\\u05d9\\u05d3\\u05d4</span> is future Hiphil of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e2\\u05d9\\u05d3\\u05d4 ;\\u05e2\\u05d5\\u05d3</span> is imperative Hiphil, both with <span dir=\\"rtl\\">\\u05d4</span> parag. and conjunctive <span dir=\\"rtl\\">\\u05d5</span>.</i>\\u05d5\\u05d0\\u05e2\\u05d9\\u05d3\\u05d4</span> According to some the <span dir=\\"rtl\\">\\u05d0</span> is here instead of <span dir=\\"rtl\\">\\u05d4</span>. \\u201cAnd take unto me faithful witnesses.\\u201d According to others the future is used for the past: \\u201cAnd I took unto me faithful witnesses.\\u201d It may, however, be taken literally,<sup>5</sup><i class=\\"footnote\\">As future.</i> \\u201cthat I should take as witnesses for me.\\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class=\\"footnote\\">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \\u201cWhat!\\u201d said they; \\u201chave we not cause to weep, when we find that the very spot of which the law has said, \\u2018The stranger that cometh nigh shall be put to death\\u2019 (Num. xviii. 7), has now become the abode of foxes?\\u201d (Lam. v. 18.) \\u201cAnd for the same reason,\\u201d returned R. Akiba, \\u201cdo I rejoice. It is written: \\u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \\u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\\u2019 etc. (Mic. iii. 12). Zachariah foretold: \\u2018There shall yet old men and women dwell in the streets of Jerusalem,\\u2019 etc. (Zac. viii. 4). As long as Uriah\\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\\u201d Thereupon his companions exclaimed, \\u201cAkiba, thou hast given us true comfort.\\u201d (Talm. Babli Makkoth, 24).</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e7\\u05e8\\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess."], ["<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class=\\"footnote\\">Two years are supposed by I.E. to pass, before the child is able to call, \\u201cMy father,\\u201d \\u201cMy mother.\\u201d</i> before the conquest of Samaria.<sup>8</sup><i class=\\"footnote\\">In the sixth year of the reign of King Hezekiah.</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d0</span>. The subject is the indeterminate pronoun \\u201cone;\\u201d \\u201cone will carry away:\\u201d<sup>9</sup><i class=\\"footnote\\">A. V. \\u201cshall be taken away.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05d3 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cAnd one said to Joseph\\u201d (Gen. xlviii. 1).<sup>10</sup><i class=\\"footnote\\">Comp. ii. 4.</i>"], ["<i>And the Lord spake again</i>. The word \\u201cagain\\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria."], ["<i>The water of the Shiloah</i>.<sup>11</sup><i class=\\"footnote\\">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d4\\u05e9\\u05d9\\u05dc\\u05d7</span>, literally: \\u201cthe canal,\\u201d the water which is conducted by man, or which causes plants (<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05dd</span>) to sprout forth; comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da</span> \\u201cThy plants\\u201d (Song iv. 13).<sup>12</sup><i class=\\"footnote\\">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7</span> \\u201cto send;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05d7</span> \\u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\\u201d; or from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7</span> \\u201cto make fruitful;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05d7</span> \\u201cthe river which waters the valley through which it flows.\\u201d</i>"], ["<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05e7\\u05d9\\u05d5</span> Its rapid parts.<sup>13</sup><i class=\\"footnote\\">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \\u201chis channels.\\u201d</i> \\u2014 comp. Ps. xlii. 2, Song v. 12 \\u2014 or \\u201cbanks,\\u201d according to the context. <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span> \\u201cits banks;\\u201d some supply <span dir=\\"rtl\\">;<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05d3\\u05e8\\u05d5\\u05ea\\u05d9\\u05d5\\u2550\\u05d2\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span>.</i>\\u05e8</span> comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d5\\u05ea \\u2550 \\u05e9\\u05e8\\u05e9\\u05e8\\u05d5\\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05e8\\u05d5\\u05ea</span> it is the <span dir=\\"rtl\\">\\u05e8</span> of reduplication which is dropped in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d7</span>; the root is <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span>, but we have no instance where a radical <span dir=\\"rtl\\">\\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class=\\"footnote\\">It is more probable that <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d3\\u05d5\\u05ea</span> contains a reduplication of the two radical letters <span dir=\\"rtl\\">\\u05e9 \\u05e8</span>; in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d5\\u05ea</span> the first radical <span dir=\\"rtl\\">\\u05e9</span> alone is repeated; in <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05ea</span> iii. 19, neither is repeated.</i>"], ["<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class=\\"footnote\\">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5</span> <i>Break</i>.<sup>17</sup><i class=\\"footnote\\">A.V., \\u201cAssociate yourselves.\\u201d\\u2014According to I.E. the meaning of the verse is: \\u201cPrepare yourselves to destroy nations;\\u201d the next verse continues: \\u201cIt will all be in vain.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05dd</span> \\u201cthou shalt break them\\u201d (Ps. ii. 9.) <span dir=\\"rtl\\">\\u05e8\\u05c2\\u05e2\\ufb35</span> as well as <span dir=\\"rtl\\">\\u05d7\\u05c2\\ufb4a\\ufb35</span> are imperatives; like <span dir=\\"rtl\\">\\u05e1\\u05c2\\ufb31\\ufb35</span> \\u201csurround\\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed."], ["<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>). According to R. Moses Hakkohen, <span dir=\\"rtl\\">\\u05d9</span> is dropped, and it should be <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d5\\u05e6\\u05d5</span> like <span dir=\\"rtl\\">\\u05d6\\u05db\\u05d5\\u05e8\\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class=\\"footnote\\">If this is the exact form of the word meant by Ibn Ezra, he must have read <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05db\\ufb35\\u05e8\\ufb35</span> like <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e2\\ufb35\\u05e6\\ufb35</span>. Our editions have <span dir=\\"rtl\\">\\u05d6\\u05b0\\u05db\\u05c2\\u05e8\\ufb35</span>.</i> <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05de\\u05e0\\u05d5\\u05d0\\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span dir=\\"rtl\\">\\u05e2\\u05de\\u05e0\\u05d5\\u05d0\\u05dc</span> \\u201cImmanuel\\u201d being the name of the prophet\\u2019s son."], ["<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \\u201cThe hand of the Lord was upon me\\u201d (Ez. xxxvii. 1). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05e0\\u05d9</span> <i>And instructed me</i>. The <span dir=\\"rtl\\">\\u05e1</span> has a dagesh to compensate for the absence of the <span dir=\\"rtl\\">\\u05d9</span>, which is the first radical;<sup>19</sup><i class=\\"footnote\\">Ibn Ezra had the reading <span dir=\\"rtl\\">\\u05d5\\u05b4\\u05d9\\u05b4\\ufb41\\u05b0\\u05e8\\u05b5\\u05e0\\u05b4\\u05d9</span>; if he had <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05b4\\ufb41\\u05b0\\u05e8\\u05b5\\u05e0\\u05b4\\u05d9</span> he would certainly not have explained it as future Kal, with <span dir=\\"rtl\\">\\u05d5</span> conversive, and supposed the omission of a radical <span dir=\\"rtl\\">\\u05d9</span>; since this word is perfectly regular, being the Pi\\u00ebl past with <span dir=\\"rtl\\">\\u05d5</span> conjunctive of <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e8</span>.</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05b6\\ufb46\\u05b8\\u05e8\\u05b0\\u05da\\u05b8</span> \\u201cI formed thee\\u201d (Jer. i. 5).<sup>20</sup><i class=\\"footnote\\">Future Kal of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \\u201cUnclean lips\\u201d (vi. 5).<sup>21</sup><i class=\\"footnote\\">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>"], ["<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \\u201cAnd their fear,\\u201d etc., which refers to the King of Assyria<sup>22</sup><i class=\\"footnote\\">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7)."], ["<span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d5</span> <i>Him</i> is added, although <span dir=\\"rtl\\">\\u05d0\\u05ea</span> is before the noun, as in many instances; or it means \\u201cHim alone.\\u201d<sup>23</sup><i class=\\"footnote\\">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \\u201cfor he is a man of God, he is holy\\u201d (2 Kings iv. 9). <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e8\\u05d9\\u05e6\\u05db\\u05dd</span> is either an adjective, \\u201cYour dreadful one,\\u201d or participle, \\u201cwho in truth makes you fear.\\u201d<sup>24</sup><i class=\\"footnote\\">It is God who causes the terror, not the King of Assyria.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> And he\\u2014namely, the King of Assyria\\u2014shall be. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e7\\u05d3\\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d1\\u05df <sup>25</sup><i class=\\"footnote\\">The construction of the phrase, according to I. E., is: <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e3 \\u05d5\\u05dc\\u05d0\\u05d1\\u05df \\u05e0\\u05d2\\u05e3 \\u05d5\\u05d4\\u05d9\\u05d4 \\u05dc\\u05de\\u05e7\\u05d3\\u05e9</span>; but this explanation does not agree at all with the accents; <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05de\\u05b4\\u05e7\\u05b0\\u05d3\\u05bc\\u05b8\\u0591\\u05e9</span> is separated by a pause from the following words.</i>.\\u05e0\\u05b6\\u05d2\\u05b6\\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class=\\"footnote\\">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\\u2014Here I. E. again neglects the accents, which join <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d7 \\u05d5\\u05dc\\u05de\\u05d5\\u05e7\\u05e9</span>, and separate <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05de\\u05d5\\u05e7\\u05e9</span> from <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05d5\\u05e9\\u05d1 \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span>.</i>"], ["<i>By them</i>. By the gin and snare."], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> According to some <span dir=\\"rtl\\">\\u05e0</span> of the root is dropped; <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8 \\u2550 \\u05e6\\u05d5\\u05e8</span> \\u201ckeep;\\u201d but more correctly it is explained, \\u201cBind up;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e8\\u05ea</span> \\u201cAnd bind up\\u201d (Deuter. xiv. 25). <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> has, then, the same meaning as in the parallel phrase, <span dir=\\"rtl\\">\\u05d7\\u05ea\\u05d5\\u05dd</span> \\u201cseal.\\u201d\\u2014Do not reveal these prophecies, the testimony and the law.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05e8\\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05de\\u05d3\\u05d9\\u05dd</span> \\u201cDisciples,\\u201d \\u201cpersons that are learning;\\u201d originally adj. \\u201clearning.\\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05de\\u05d9\\u05d3\\u05d9</span> \\u201cmy pupils.\\u201d"], ["<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission."], ["<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly."], ["<i>To you</i>. He addresses his pupils. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e6\\u05e4\\u05e6\\u05e4\\u05d9\\u05dd</span> <i>That peep</i>. <span dir=\\"rtl\\">\\u05e6\\u05b4\\u05e4\\u05b0\\u05e6\\u05b5\\u05e3</span> has a meaning similar to <span dir=\\"rtl\\">\\ufb48\\u05b4\\ufb31\\u05b5\\u05e8</span>; comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e4\\u05e6\\u05e3</span> \\u201cI shall peep\\u201d (xxxviii. 14). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05d4\\u05d2\\u05d9\\u05dd</span>. Hiphil. \\u201cAnd they that cause others to mutter.\\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class=\\"footnote\\">A. V.: \\u201cShould not a people seek unto their God?\\u201d</i> This is the reply.<sup>29</sup><i class=\\"footnote\\">To those that advise to consult wizards and \\u201cthem that have familiar spirits.\\u201d</i> \\u201cSurely such is a people that seeketh unto his God!\\u201d sarcastically and ironically said.<sup>30</sup><i class=\\"footnote\\">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \\u201cHow could one seek unto the lifeless idols for the benefit of the living!\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4 \\u05d5\\u05dc\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span> <i>Concerning</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cTo.\\u201d</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cTo.\\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span dir=\\"rtl\\">\\u05dc</span> has the same meaning as in <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cof me\\u201d (Gen. xx. 13). <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4 \\u05d5\\u05dc\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span> \\u201cConcerning the law and the testimony<sup>32</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e2\\u05d5\\u05d3</span> are a corruption of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05e2\\u05d5\\u05d3\\u05d4</span>.</i> contained in the prophecy.\\u201d\\u2014<i>They will surely</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cIf they speak not.\\u201d</i> <i>speak according to this word</i>, etc. They will say : \\u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\\u201d According to some <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e8\\u05d4</span> is an oath, \\u201cby the law;\\u201d but we find no analogy to this in Scripture."], ["<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \\u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e3</span> <i>Dimness</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05ea\\u05d4</span> \\u201cdarkness\\u201d (Job x. 22). <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class=\\"footnote\\">A. V.: \\u201cAnd they shall be driven.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d3\\u05d7\\u05d9\\u05dd</span> \\u201cAnd they that are scattered\\u201d (xxvii. 13); the construction of the sentence is perhaps <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05dc\\u05d4 \\u05de\\u05e0\\u05d3\\u05d7 \\u05d5\\u05de\\u05e2\\u05d5\\u05e3</span> \\u201cDimness of darkness is scattered about;\\u201d by this construction the masculine form of <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d5\\u05d3\\u05d7</span> is explained.<sup>35</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d7</span> masc., agrees with <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05e3</span>, but not with the fem., <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05dc\\u05d4</span>.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d9 \\u05dc\\u05d0 \\u05de\\u05d5\\u05e2\\u05e3 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\\u201d According to others, \\u201cThe enemy will not be able to hurry<sup>36</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05e3</span> Lit. \\u201cflying.\\u201d It is derived from <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e3</span> \\u201cto fly\\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\\u201d<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cNevertheless the dimness shall not be such as was in her vexation.\\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class=\\"footnote\\">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\\u00e6a.<sup>39</sup><i class=\\"footnote\\">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class=\\"footnote\\">This reference is to prove that the plural \\u201cnations\\u201d is used for \\u201cIsrael.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05de\\u05de\\u05d9\\u05da</span> \\u201cAmongst thy people\\u201d (Judg. v. 14)."]], [["<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes."], ["<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span dir=\\"rtl\\">\\u05dc\\u05d5 \\u05d4\\u05d2\\u05d3\\u05dc\\u05ea \\u05d4\\u05e9\\u05de\\u05d7\\u05d4</span> \\u201cUnto him thou hast increased the rejoicing;\\u201d<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAnd not increased the joy.\\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class=\\"footnote\\">Keri (<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d9</span> the Chald\\u00e6an participle passive of <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0</span> \\u201cto read\\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span dir=\\"rtl\\">\\u05db\\u05ea\\u05d9\\u05d1</span> the Chaldaean participle passive of <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d1</span> \\u201cto write\\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \\u201cTo whom thou hast never before given so great rejoicing;\\u201d comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05e4\\u05d7\\u05d3</span> \\u201cThere was no such dread before\\u201d (Ps. liii. 6).<sup>3</sup><i class=\\"footnote\\">Comp. also xxiii. 13, <span dir=\\"rtl\\">\\u05d6\\u05d4 \\u05d4\\u05e2\\u05dd \\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4</span>. According to Ibn Ezra, <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05db\\u05de\\u05d5\\u05d4\\u05d5 \\u05d6\\u05d4 \\u05d4\\u05e2\\u05dd</span> \\u201cThere was not such a people before.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d1\\u05dc\\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class=\\"footnote\\">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span dir=\\"rtl\\">\\u05e1\\u05c2\\u05d1\\u05b6\\u05dc</span> and <span dir=\\"rtl\\">\\u05e1\\u05b5\\u05d1\\u05b6\\u05dc</span> \\u201cburden.\\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05ea\\u05d5\\u05ea</span> <i>Thou hast broken</i>. The <span dir=\\"rtl\\">\\u05d4</span> has Pathah on account of the succeeding guttural (<span dir=\\"rtl\\">\\u05d7</span>); comp. <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05d7\\u05dc\\u05d5\\u05ea</span> \\u201cThou hast begun\\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class=\\"footnote\\">Hiphil past of <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05ea</span> \\u201cto break.\\u201d</i> The second person refers to God, as in <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05d9\\u05ea</span> \\u201cThou hast multiplied.\\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class=\\"footnote\\">Comp. Judges vii. and viii.</i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d5\\u05df</span>. According to some, this word is related to <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure,\\u201d and the meaning of the whole phrase is, \\u201cGod gave to Assyria the full measure according to her deeds.\\u201d Some say, that by metathesis <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d5\\u05df</span> is said for <span dir=\\"rtl\\">\\u05d0\\u05e1\\u05d5\\u05df</span> \\u201cmishap;\\u201d<sup>7</sup><i class=\\"footnote\\">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1 \\u2550 \\u05db\\u05d1\\u05e9</span> \\u201clamb;\\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05d0\\u05df</span>, which is a verb (participle Kal), we see that <span dir=\\"rtl\\">\\u05e0</span> is radical; the meaning of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05df</span> is \\u201cto cry loudly.\\u201d <sup>8</sup><i class=\\"footnote\\">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e2\\u05e9</span>, \\u201cwith confused noise.\\u201d According to this explanation the meaning of the phrase in question is : \\u201cFor all kinds of noise raged furiously.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05dc\\u05d4 \\u05de\\u05d2\\u05d5\\u05dc\\u05dc\\u05d4 \\u05d1\\u05d3\\u05de\\u05d9\\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \\u201cthe garment which rolled in the blood of murdered people,\\u201d etc. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e8\\u05e4\\u05d4 \\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class=\\"footnote\\">A. V., \\u201cBut this shall be with burning.\\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36)."], ["<i>For unto us</i>, etc. \\u201cAll this has come to pass through the merit of the child that is born unto us.\\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class=\\"footnote\\">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \\u201cchild\\u201d <span dir=\\"ltr\\">(\\u05d9\\u05dc\\u05d3)</span>. <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d0 \\u05d9\\u05d5\\u05e2\\u05e5 \\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8 \\u05d0\\u05d1\\u05d9 \\u05e2\\u05d3</span>. According to some, these expressions are names of God, and the following <span dir=\\"rtl\\">\\u05e9\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d0</span> \\u201cwonder,\\u201d <sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\u201d</i> because God did wonders in his days; <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e5</span> \\u201ccounselling;\\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8</span> \\u201cMighty chief;\\u201d for Hezekiah was powerful; <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9 \\u05e2\\u05d3</span> \\u201cThe father of perpetuity,\\u201d because the reign of the house of David was prolonged through his merits: <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> has here the same meaning as in lviii. 15. <span dir=\\"rtl\\">\\u05e9\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cPrince of peace\\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22."], ["<span dir=\\"rtl\\">\\u05dc\\u05e1\\u05e8\\u05d1\\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05e9\\u05d8</span> and <span dir=\\"rtl\\">\\u05de\\u05d3\\u05e8\\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class=\\"footnote\\">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e8\\u05d1\\u05d4</span>, according to the Ketib <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05e8\\u05d1\\u05d4 \\u2550 \\u05dc\\u05dd \\u05e8\\u05d1\\u05d4</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d1\\u05d4</span> is either a noun, \\u201cincrease,\\u201d like <span dir=\\"rtl\\">\\u05de\\u05b7\\u05b0\\u05e2\\u05b7\\ufb2b\\u05b6\\u05d4</span> \\u201cwork,\\u201d or a regular participle Hiphil, \\u201ccausing to increase.\\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22."], ["<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual."], ["<i>Ephraim</i>. The ten tribes."], ["<i>The bricks are fallen down</i>, etc. A figurative expression for \\u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\\u201d <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05de\\u05d9\\u05dd</span> A kind of inferior fig-trees, \\u201csycamores.\\u201d"], ["<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel."], ["<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine."], ["<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span dir=\\"rtl\\">\\u05d4\\u05de\\u05db\\u05d4\\u05d5</span> has two determinations, like <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d4\\u05dc\\u05d9</span> (Jos. xxi. 7), \\u201cmy tent.\\u201d<sup>14</sup><i class=\\"footnote\\">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way."], ["<span dir=\\"rtl\\">\\u05db\\u05e4\\u05d4</span> <i>Root</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cBranch.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e4\\u05ea\\u05d5</span> \\u201cAnd his root\\u201d (Job xv. 32). <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d2\\u05de\\u05d5\\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05e8</span> in our editions must be replaced by <span dir=\\"rtl\\">\\u05e8\\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>"], ["<i>The ancient</i>, etc. Now the prophet explains that both \\u201chead\\u201d and \\u201croot\\u201d signify \\u201cthe old;\\u201d<sup>17</sup><i class=\\"footnote\\">\\u201cThe old\\u201d has here the meaning of \\u201cchief,\\u201d which <span dir=\\"rtl\\">\\u05d6\\u05e7\\u05e0\\u05d9\\u05dd</span> \\u201celders\\u201d very often has in the Bible.</i> \\u201cthe tail\\u201d and \\u201cthe rush\\u201d signify the false prophet."], ["<span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8\\u05d9</span> <i>The leaders of</i>. Here we have <span dir=\\"rtl\\">\\u05d0</span> instead of <span dir=\\"rtl\\">\\u05d9</span>. This process of substituting <span dir=\\"rtl\\">\\u05d0</span> for <span dir=\\"rtl\\">\\u05d9</span> is reversed in <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d9\\u05de\\u05e8\\u05d5</span> \\u201cYou boast yourselves\\u201d (lxi. 6). In <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e9\\u05e8\\u05d9\\u05d5</span> \\u201cAnd they that are led,\\u201d is the <span dir=\\"rtl\\">\\u05d0</span> again in the place of <span dir=\\"rtl\\"><sup>18</sup><i class=\\"footnote\\">Comp. I. E. on i. 17.</i>.\\u05d9</span>"], ["<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart."], ["<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05d0\\u05d1\\u05db\\u05d5</span> Hapax legomenon. \\u201cAnd they mount up.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \\u201cdark.\\u201d<sup>19</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\ng//Z\\n\\"> is the third part of the night; <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nA0000DTTTQNNNNB//9k=\\n\\"> \\u201cit was dark.\\u201d</i> This verse is closely connected with the preceding, where \\u201cthe smoke\\u201d is described. R. Moses Hakkohen compares <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> with <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05dd</span> \\u201cis become dim\\u201d (Lam. iv. 1), and explains the <span dir=\\"rtl\\">\\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span dir=\\"rtl\\">\\u05d6 \\u05e1 \\u05e9 \\u05e5</span>. According to R. Moses <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05ea\\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>"], ["<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body."], ["<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class=\\"footnote\\">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05ea\\u05d1\\u05d9\\u05dd</span> \\u201cAnd they that cause to write.\\u201d<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAnd that write.\\u201d</i> A verb that governs two accusatives; it is participle Piel. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc \\u05db\\u05ea\\u05d1\\u05d5</span> <i>They cause to write grievousness</i>. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc</span> is to be joined with <span dir=\\"rtl\\"><sup>3</sup><i class=\\"footnote\\">The accents join <span dir=\\"rtl\\">\\u05e2\\u05de\\u05dc</span> with <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05ea\\u05d1\\u05d9\\u05dd</span>. A. V., \\u201cGrievousness, which they have prescribed.\\u201d</i>.\\u05db\\u05ea\\u05d1\\u05d5</span>"], ["<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights."], ["<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3\\u05db\\u05dd</span> <i>Your Glory</i>. Your army."], ["All this you have done.<sup>4</sup><i class=\\"footnote\\">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05ea\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Except</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cWithout me.\\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class=\\"footnote\\">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation."], ["<i>The people of my wrath</i>. The people with whom I am wroth."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05de\\u05d4</span> <i>He meaneth</i>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cI thought\\u201d (Num. xxxiii. 56); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9\\u05d5\\u05df</span> \\u201cimagination\\u201d (Ps. xvii. 12). \\u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\\u201d"], ["<i>He will say</i> in his heart.<sup>6</sup><i class=\\"footnote\\">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations."], ["<span dir=\\"rtl\\">\\u05db\\u05dc\\u05e0\\u05d5</span> <i>Kalno</i> <span dir=\\"rtl\\">\\u05db\\u05dc\\u05e0\\u05d4 \\u2550</span> \\u201cKalneh\\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cEgypt.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05de\\u05dc\\u05db\\u05d5\\u05ea \\u05e2\\u05d5\\u05d1\\u05d3\\u05d9 \\u05d0\\u05dc\\u05d9\\u05dc \\u2550 \\u05dc\\u05de\\u05de\\u05dc\\u05db\\u05d5\\u05ea \\u05d0\\u05dc\\u05d9\\u05dc</span> \\u201cTo the kingdoms of worshippers of idols.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e1\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd \\u05de\\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cAnd whose graven images did excel them of Jerusalem.\\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror."], ["<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class=\\"footnote\\">Ibn Ezra refers this passage to Sennacherib\\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e6\\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \\u201cThe fruit of their thoughts\\u201d (Jer. vi. 19)."], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea\\u05d9</span> \\u201cI have acted valiantly.\\u201d <sup>9</sup><i class=\\"footnote\\">A. V., \\u201cI have done it.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05d4</span> \\u201cvalour.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05e0\\u05d5\\u05ea\\u05d9</span> <i>I am prudent</i>. Niphal of <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05df</span>, verb <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e1\\u05d9\\u05e8 .\\u05e2\\u05f4\\u05d9</span> \\u201cAnd I was removing.\\u201d Future for the imperfect;<sup>10</sup><i class=\\"footnote\\">See chap. i., Note 43.</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d5</span> \\u201cthey made.\\u201d Ps. cvi. 19. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05ea\\u05d5\\u05d3\\u05ea\\u05d9\\u05d4\\u05dd</span> <i>And their treasures</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05ea\\u05d3\\u05d4</span> \\u201cAnd prepare it\\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05d9\\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \\u201cstrong,\\u201d \\u201cmighty\\u201d\\u2014\\u201cI subdued those that dwell in strong fortresses.\\u201d<sup>11</sup><i class=\\"footnote\\">This is against the accents, which join <span dir=\\"rtl\\">\\u05db\\u05d1\\u05f3\\u05e8</span> with <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e1\\u05d9\\u05e8</span> and separate it from <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span>; besides, the construction of the words, the adverb or object <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05d9\\u05e8</span> being placed before the verb <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span>, is very unusual; the regular order would be <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd \\u05db\\u05d1\\u05d9\\u05e8</span> According to I. E. <span dir=\\"rtl\\">\\ufb3b\\u05b7\\ufb31\\u05b4\\u05d9\\u05e8 \\u2550 \\ufb3b\\u05b7\\u05d0\\ufb31\\u05b4\\u05d9\\u05e8</span>; according to R. Moses Hakkohen <span dir=\\"rtl\\">\\ufb3b\\u05b0\\ufb2e\\u05b7\\ufb31\\u05b4\\u05d9\\u05e8 \\u2550 \\ufb3b\\u05b7\\u05d0\\ufb31\\u05b4\\u05d9\\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span dir=\\"rtl\\">\\u05d0</span> as radical\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05e8</span> \\u201cthe chief\\u201d (1 Sam. xxi. 8)\\u2014it means \\u201clike a hero.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d9\\u05dc</span> <i>The riches</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc</span> \\u201cthe wealth\\u201d (Deut. viii. 17). <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs."], ["<span dir=\\"rtl\\">\\u05d4\\u05d2\\u05e8\\u05d6\\u05df</span>. An instrument to cut with. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05d6\\u05ea\\u05d9</span>, \\u201cI have been cut.\\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d3</span>. Only one parallel is found to this word; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05e8</span>, \\u201cAnd he cut\\u201d (1 Chr. xx. 3); it is derived from a verb <span dir=\\"ltr\\">\\u05e2\\u05f4\\u05e2</span> (<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e8</span>, \\u201cto cut\\u201d), after the form of <span dir=\\"rtl\\">\\u05de\\u05bd\\u05e2\\ufb4b\\u05d6</span>, \\u201cstrength.\\u201d <sup>12</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05b7\\u05e9\\ufb4b\\u05e8</span> with Dagesh in <span dir=\\"rtl\\">\\u05e9</span> and Pathah under <span dir=\\"rtl\\">\\u05de\\u05c7\\u05e2\\ufb4b\\u05d6 ; \\u05de</span> has long Kamez under <span dir=\\"rtl\\">\\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span dir=\\"rtl\\"><sup>13</sup><i class=\\"footnote\\">Ibn Ezra read <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>, while our editions have <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>. Rashi seems also to have read <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span>. I. E. does not at all explain the meaning of <span dir=\\"rtl\\">\\u05d0\\u05ea</span>; he ignores it entirely as if <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span> were the same as <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5 \\u05d5\\u05ea\\u05e0\\u05d5\\u05e4\\u05ea \\u2550 \\u05d5\\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span>.</i>.\\u05d5\\u05d7\\u05e0\\u05d5\\u05e4\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5 \\u05db\\u05d4\\u05e0\\u05e4\\u05ea \\u05e9\\u05d1\\u05d8 \\u2550 \\u05db\\u05d4\\u05e0\\u05d9\\u05e3 \\u05e9\\u05d1\\u05d8 \\u05d5\\u05d0\\u05ea \\u05de\\u05e8\\u05d9\\u05de\\u05d9\\u05d5</span> \\u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\\u201d <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e8\\u05d9\\u05dd \\u05de\\u05d8\\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAs if the staff should lift up itself, as if it were no wood.\\u201d</i>"], ["<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e7\\u05b7\\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05b5\\u05e8\\u05b7\\u05d3</span>, \\u201cAnd he came down\\u201d (Ps. xviii. 10.)<sup>15</sup><i class=\\"footnote\\">Verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05d9</span> of this class take as a rule a <i>Zer\\u00e9</i> in the second syllable of the future Kal; <i>e.g</i>., <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e6\\u05b5\\u05d0 \\u05d9\\u05b5\\u05e8\\u05b5\\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c5\\u05e8\\u05b5\\u05d3 \\u05d9\\u05b5\\u05e7\\u05b5\\u05d3</span>.</i> <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d3</span>. <i>A burning</i>. A noun like <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e4\\u05c2\\u05e8</span>, \\u201choar frost\\u201d (Ps. cxlvii. 16.)"], ["<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked."], ["<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class=\\"footnote\\">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dd\\ufb4b\\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class=\\"footnote\\">A.V. \\u201cAs when a standard bearer fainteth.\\u201d</i><sup>17</sup><i class=\\"footnote\\">A.V. \\u201cAs when a standard bearer fainteth.\\u201d</i> A noun like <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e7\\u05c2\\u05d3</span>; it is not in the construct state. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span dir=\\"rtl\\">\\u05e0\\u05b5\\u05e1</span>)."], ["<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down."], ["<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king."], ["<span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\\u2019s son, which is to be explained now. Supply <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e7\\u05d1</span>, after the first <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8</span>. \\u201cThe remnant of Jacob, that is Judah, will return;\\u201d repeat likewise <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d1</span> before <span dir=\\"rtl\\">\\u05d0\\u05dc</span>: \\u201cThe remnant of Jacob will return to the mighty God\\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1 \\u05d9\\u05e9\\u05d5\\u05d1 \\u05d0\\u05dc \\u05d0\\u05dc \\u05d2\\u05d1\\u05d5\\u05e8 \\u05e9\\u05d0\\u05e8 \\u05d9\\u05e2\\u05e7\\u05d1 \\u05d9\\u05e9\\u05d5\\u05d1,</span>. \\u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\\u201d <i>Mighty</i>, who is able to help them."], ["<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\\u2014<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5\\u05e5</span>, \\u201cdecreed;\\u201d comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span>, \\u201cthou hast decreed\\u201d (1 Kings xx. 40)\\u2014by God, will come like a river, overflowing with righteousness."], ["<span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class=\\"footnote\\">Supply the feminine noun <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05e8\\u05d4</span>, \\u201cdecree,\\u201d to the adj. <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span>.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> <span dir=\\"ltr\\">(</span>1 Kings xx. 40)."], ["<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class=\\"footnote\\">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd \\u05d1\\u05d3\\u05e8\\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class=\\"footnote\\">A.V., \\u201cAfter the manner of Egypt.\\u201d</i> Sennacherib was then on his march to Egypt."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8 \\u05de\\u05d6\\u05e2\\u05e8</span>. <i>A very little</i>. Supply <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05de\\u05d9\\u05dd</span>, \\u201cof time.\\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc\\u05d9\\u05ea\\u05dd</span>. <i>Their iniquities</i>. According to some, \\u201ctheir destruction;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d5\\u05ea\\u05d9</span>, \\u201cMy old age\\u201d<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05d9\\u05ea</span> is, according to the first explanation another form for <span dir=\\"rtl\\">\\ufb4a\\u05b6\\u05d1\\u05b6\\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4</span>, \\u201cto wither,\\u201d as <span dir=\\"rtl\\">\\u05ea\\u05db\\u05dc\\u05d9\\u05ea</span>, from <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span dir=\\"rtl\\">\\ufb4a\\u05b7\\u05db\\u05b0\\u05dc\\u05b4\\u05d9\\u05ea</span> (Ps. cxxxii. 32)."], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05de\\u05db\\u05ea \\u05de\\u05d8\\u05d4\\u05d5\\u2550\\u05d5\\u05de\\u05d8\\u05d4\\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed."], ["<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\\u2019s neck. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d1\\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d7\\u05b4\\ufb31\\u05b5\\u05dc</span>, \\u201cAnd he will destroy\\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \\u201cJudah will become mighty.\\u201d"], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d1\\u05e8\\u05d4</span>. \\u201cThe passage,\\u201d or the name of a place. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05dc\\u05d5\\u05df</span>, \\u201cTo stay over night.\\u201d (Gen. xxiv. 23.)"], ["<span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d9</span>. <i>Lift up the voice</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4\\u05dc\\u05ea</span>, \\u201cthe neighing of the horse\\u201d (Jer. viii. 16.) <span dir=\\"rtl\\">\\u05d1\\u05ea \\u05d2\\u05dc\\u05d9\\u05dd</span>. Name of a country. <span dir=\\"rtl\\">\\u05d1\\u05ea</span> has here perhaps the same meaning as in <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05be\\u05e6\\u05d9\\u05d5\\u05df</span>. (\\u201cThe state of,\\u201d \\u201cthe people of.\\u201d)"], ["<span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d1\\u05d9\\u05dd</span>. Name of a place; or \\u201cpits;\\u201d comp. <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d1\\u05d0</span>, \\u201cpit, in Chaldee.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d9\\u05d6\\u05d5</span>. <i>They saved</i><sup>22</sup><i class=\\"footnote\\">A.V., \\u201cGather.\\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d6</span>, \\u201cSave\\u201d (Exod. ix. 19)."], ["<i>And yet</i>, etc. There will yet come a day when he will stay in Nob."], ["<span dir=\\"rtl\\">\\u05de\\u05e1\\u05e2\\u05e3</span> <i>Shall cut off the branches</i> (<span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05dd</span>). Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e4\\u05d0\\u05e8</span> \\u201cThou shalt not take off the crown\\u201d (<span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8</span>, Deut. xxiv. 20); <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span> \\u201cAnd he will take away thy root\\u201d (Ps. lii. 7). <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d4</span> <i>Bough</i>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cBranches\\u201d (Ez. xvii. 6). <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05e8\\u05e6\\u05d4</span> <i>With strength</i>.<sup>23</sup><i class=\\"footnote\\">A.V., \\u201cTerror,\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cstrong.\\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class=\\"footnote\\">The addition of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d1\\u05d5\\u05e8 \\u05db\\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span dir=\\"rtl\\">\\u05d5</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> <i>And he shall cut down</i>. <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05db\\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThickets.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cWith iron.\\u201d</i> that is, by means of the angel.<sup>27</sup><i class=\\"footnote\\">\\u201cThe angel,\\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc \\u05d0\\u05d3\\u05d9\\u05e8 \\u2550 \\u05d1\\u05d0\\u05d3\\u05d9\\u05e8</span> \\u201cBy a mighty axe;\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy a mighty one.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d6\\u05dc</span> is to be supplied from the preceding <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05e8\\u05d6\\u05dc</span> \\u201cwith the axe.\\u201d"]], [["The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class=\\"footnote\\">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05d8\\u05e8</span> <i>Rod</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d8\\u05e8\\u05d0</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e2 .\\u05de\\u05d8\\u05d4</span> Seed.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe stem.\\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \\u201cstem,\\u201d or \\u201cseed.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class=\\"footnote\\">Comp. ix., note 9.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05bd\\u05d4</span> <i>And shall rest</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05bd\\u05d4</span> (Lev. xxiii. 13), \\u201cAnd she shall return.\\u201d It is a verb <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">The rule is that the third person feminine past Kal of verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\\u2014I.E. means perhaps to say that <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d7</span>, not from <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d7</span>.</i>.(\\u05e0\\u05d5\\u05d7) \\u05e2\\u05f4\\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05d9\\u05d7\\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class=\\"footnote\\">A.V. \\u201cAnd shall make him of quick understanding.\\u201d\\u2014I. E. derives <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05d9\\u05d7\\u05d5</span> from <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05d7</span>, \\u201cto smell,\\u201d and explains why this verb has been chosen to signify \\u201cto enquire,\\u201d or \\u201cto investigate properly.\\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \\u201cby his piety;\\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class=\\"footnote\\">\\u201cThe witnesses,\\u201d is either to be taken literally and referred to \\u201cto hear\\u201d alone, or figuratively signifying \\u201cthe eye,\\u201d and \\u201cthe ear,\\u201d and referred to both \\u201cto see,\\u201d and \\u201cto hear.\\u201d</i> might be false."], ["The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \\u201cNeither shalt thou countenance the poor in his cause\\u201d (Exod. xxxiii. 3). <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05e9\\u05e8 \\u2550 \\u05d1\\u05de\\u05d9\\u05e9\\u05d5\\u05e8</span> \\u201cWith equity.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05d9 \\u05d0\\u05e8\\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked."], ["<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings."], ["<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e8\\u05d9\\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class=\\"footnote\\">See c. 1, note 27.</i>"], ["<span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d4</span> The large cattle; the younger of the breed is called <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class=\\"footnote\\">This remark of I. E. is perhaps to explain, why the feminine form <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d4</span> is used with the masculine <span dir=\\"rtl\\">\\u05e8\\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others."], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e9\\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> The aperture of the nose or mouth. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d5\\u05e8\\u05ea</span> The eye, which receives the light.<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> and <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d5\\u05e8\\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \\u201cHole,\\u201d \\u201cDen.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span> He stretches forth; <span dir=\\"rtl\\">\\u05d4</span> perhaps for <span dir=\\"rtl\\">\\u05d9</span>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\ufb35</span> \\u201cstretch forth\\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d4</span>, which is considered to be same as <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d4</span>.</i>"], ["<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span dir=\\"rtl\\">\\u05db\\u05de\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8 \\u05dc\\u05d9\\u05dd \\u05de\\u05db\\u05e1\\u05d9\\u05dd \\u2550 \\u05db\\u05de\\u05d9\\u05dd \\u05dc\\u05d9\\u05dd \\u05de\\u05db\\u05e1\\u05d9\\u05dd</span> \\u201cKnowledge will increase, like the water which covers the sea.\\u201d The water is never stopped, so knowledge will continually make progress."], ["<i>To him shall nations seek</i>. \\u201cTo him,\\u201d that is, to Messiah, \\u201cshall nations seek,\\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class=\\"footnote\\">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \\u201cthe princes of Babylon, who sent unto him to enquire of the wonder\\u201d (2 Chron. xxxii. 31). <span dir=\\"rtl\\">\\u05d1\\u05db\\u05d1\\u05d5\\u05d3 \\u2550 \\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cWith honour;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05ea \\u2550 \\u05d1\\u05d9\\u05ea</span> \\u201cin the house\\u201d (2 Kings xviii. 15)."], ["<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class=\\"footnote\\">According to the view \\u201cof the majority of commentators\\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class=\\"footnote\\">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class=\\"footnote\\">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class=\\"footnote\\">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span dir=\\"rtl\\">\\u05db\\u05dc</span> \\u201call,\\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>"], ["<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class=\\"footnote\\">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately."], ["<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05dc \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> must be supplied in the text; the phrase <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e0\\u05d0\\u05d9\\u05d4\\u05dd \\u05e9\\u05dc \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class=\\"footnote\\">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e4\\u05d5</span> According to some, \\u201cAnd they will spread;\\u201d<sup>19</sup><i class=\\"footnote\\">A. V. \\u201cThey shall fly,\\u201d \\u201cflying.\\u201d</i><sup>19</sup><i class=\\"footnote\\">A. V. \\u201cThey shall fly,\\u201d \\u201cflying.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4 \\u05e2\\u05c1\\u05e4\\u05d4</span> \\u201cA roll that was spread\\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \\u201cthey will rest.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e9\\u05ea\\u05d9\\u05dd</span> Supply <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d5\\u05dd</span> or <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> \\u201cThe place,\\u201d or \\u201cthe land\\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05e2\\u05ea\\u05dd</span>. Supply <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05e8\\u05d5 \\u05d0\\u05dc</span> or <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05e8\\u05d5 \\u05ea\\u05d7\\u05ea</span> \\u201cWill come under their supremacy.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05e8\\u05d9\\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05dd</span> \\u201cdoomed to destruction\\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05dd</span> Hapax legomenon. <span dir=\\"rtl\\">\\u05dd</span> is part of the root. The meaning of the word is, \\u201cwith strength.\\u201d Those that compare it with <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d9\\u05d5\\u05df \\u05d1\\u05e2\\u05d9\\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05d5</span> is <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d4</span>, while in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d9\\u05dd</span> the <span dir=\\"rtl\\">\\u05d1</span> is a preposition, and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05dd</span> \\u201cstrength\\u201d is the root.</i> <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4\\u05e8</span> The Nile.<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4\\u05e8</span> \\u201cThe river\\u201d is frequently used as a proper noun for <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05e8\\u05c7\\u05ea</span> \\u201cEuphrates;\\u201d so also in this verse, according to Rashi. But \\u201cthe tongue of the Egyptian sea\\u201d being mentioned before, it is not impossible that \\u201cthe river\\u201d refers to the Nile.</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d3\\u05e8\\u05d9\\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class=\\"footnote\\">\\u201cMen\\u201d and \\u201criver.\\u201d</i>"], ["<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \\u201cutter destruction\\u201d and \\u201csmiting\\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt."]], [["<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span dir=\\"rtl\\">\\u05db\\u05d9</span> <i>Though</i>. Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d7\\u05d8\\u05d0\\u05ea\\u05d9 \\u05dc\\u05da \\u05e8\\u05e4\\u05d0\\u05d4 \\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cHeal my soul, although I have sinned against thee\\u201d (Ps. xli. 5)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4 \\u05d0\\u05dc \\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class=\\"footnote\\">A. V. \\u201cGod is my salvation.\\u201d</i> and therefore <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d8\\u05d7</span> \\u201cI will dwell in safety.\\u201d<sup>2</sup><i class=\\"footnote\\">A. V. \\u201cI trust.\\u201d</i> The explanation of <span dir=\\"rtl\\">\\u05d9\\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class=\\"footnote\\">In his Commentary on Ps. cxviii. 17, I. E. explains <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05de\\u05e8\\u05ea</span>, but not the meaning of <span dir=\\"rtl\\">\\u05d9\\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05ea</span> in the Pentateuch (Exod. xv. 2)."], ["<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water."], ["<i>And you shall say</i> one to the other. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0\\u05d5</span> Call aloud. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05dc\\u05d5\\u05ea\\u05d9\\u05d5</span> His deeds."], ["<span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\"rtl\\">\\u05d6\\u05de\\u05e8\\u05ea</span> \\u201cthe best fruit\\u201d (Gen. xliii. 11). Lit. \\u201cGive the best and choicest thing.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05e2\\u05ea</span> <i>Known</i>. Participle Hophal. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">It agrees therefore with the feminine <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05e2\\u05ea \\u05d6\\u05d0\\u05ea</span> \\u201cthis is known.\\u201d</i>.\\u05ea</span>"], ["<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst."]], [["The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class=\\"footnote\\">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d4</span> <i>High</i>. According to some related to <span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e9\\u05b6\\u05c1\\u05e3</span> (v. 11) \\u201cdimness;\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05d3 \\u05e0\\u05e9\\u05e4\\u05d4</span> Lit. \\u201cdark mountain,\\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05de\\u05c7\\u05d9\\u05c5\\u05dd</span> \\u201cheights\\u201d (xli. 18), <span dir=\\"rtl\\">\\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \\u201chigh;\\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it."], ["<i>I</i>. God is speaking. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e7\\u05d3\\u05e9\\u05d9</span> \\u201cThose that are appointed by me for the purpose.\\u201d <sup>3</sup><i class=\\"footnote\\">A. V., \\u201cMy sanctified ones.\\u201d</i> <i>That rejoice in my highness</i>. \\u201cThat are glad to show my might,\\u201d or, \\u201cwhom I caused to rejoice in the power I gave them.\\u201d"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05d4\\u05de\\u05d5\\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThe noise of a multitude.\\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05d4\\u05de\\u05d5\\u05df</span>. The root of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d4</span> \\u201cresound;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05de\\u05d4</span> \\u201cbeing in an uproar\\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class=\\"footnote\\">The passages referred to are : \\u201cThe kingdom is divided, and given to the Medes and Persians\\u201d (Dan. v. 28), \\u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \\u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\\u201d (Ezra v. 13), \\u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\\u201d \\u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> \\u201cHe is appointing officers,\\u201d or, \\u201che is causing to number;\\u201d comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5\\u05d3\\u05d9\\u05dd</span> \\u201cnumber. The word <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> governs two accusatives.<sup>6</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3</span> is a denominative from <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d9\\u05d3</span> \\u201cofficer;\\u201d according to the second it is derived from <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3</span> \\u201cto number.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e7\\u05d3\\u05d9\\u05dd</span> in the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\ufb44\\u05b0\\u05e7\\u05bb\\u05d3\\u05b4\\u05d9\\u05dd</span>.</i>"], ["<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class=\\"footnote\\">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \\u201ca far country\\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \\u201cGo up, Elam,\\u201d &c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d3\\u05d9</span> <i>From the Almighty</i>. \\u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\\u201d According to others: \\u201cFrom a destroying hero\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d5\\u05d3\\u05d3 \\u2550 \\u05e9\\u05d3\\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class=\\"footnote\\">The second explanation is rejected, probably because there is no instance of <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05d9</span> being used in that sense.</i>"], ["<i>All hands</i>, viz., of the Babylonians."], ["<span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9 \\u05dc\\u05d4\\u05d1\\u05d9\\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \\u201cThe face of the Lehabim;\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. Genesis x. 13.</i> \\u201cLehabim\\u201d being the name of a nation similar to the Ethiopians."], ["<span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> <i>Cruel</i>. The <span dir=\\"rtl\\">\\u05d9</span> is paragogic, as in <span dir=\\"rtl\\"><sup>10</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> is not of the same kind as that in <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> as an instance of an adjective with <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05f4\\u05d3 \\u05dc\\u05d4\\u05ea\\u05d9\\u05d7\\u05e1</span>, a formative <span dir=\\"rtl\\">\\u05d9</span> to indicate \\u201crelation.\\u201d In his Safah Berurah (p. 29), however, he quotes <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> and <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> as two instances of the paragogic <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05f4\\u05d3 \\u05e0\\u05d5\\u05e1\\u05e3</span>) <span dir=\\"rtl\\">\\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e3</span> \\u201cadditional\\u201d in two different meanings, (<i>a</i>) \\u201cnot radical but formative;\\u201d (<i>b</i>) \\u201cnot essential but superfluous.\\u201d</i> \\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> \\u201cinner\\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\\u00e6ans."], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd</span> According to some, <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e1\\u05b4\\u05d9\\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class=\\"footnote\\">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \\u201cEdom\\u201d in Hebrew, \\u201cSahil\\u201d in Arabic; it is now known by the name \\u201cKanopus.\\u201d</i> My opinion is<sup>12</sup><i class=\\"footnote\\">Concerning the four constellations mentioned in the Bible <span dir=\\"rtl\\">\\u05d7\\u05b7\\u05d3\\u05b0\\u05e8\\u05b5\\u05d9 \\u05ea\\u05b5\\u05d9\\u05de\\u05c7\\u05df \\u05e2\\u05c7\\u05e9\\u05c1 \\ufb3b\\u05b0\\u05e1\\u05b4\\u05d9\\u05dc \\ufb3b\\u05b4\\u05d9\\u05de\\u05c7\\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e8\\u05d9 \\u05ea\\u05d9\\u05de\\u05df</span> Kanopus and the stars round him; <span dir=\\"rtl\\">\\u05e2\\u05e9</span> the Great Bear; <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> the Heart of the Scorpion; <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> is identified with \\u201cAlgadia,\\u201d or the \\u201cHaedi\\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span dir=\\"rtl\\">\\u05e2\\u05e9</span> is near the north pole; <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e8\\u05d9 \\u05ea\\u05d9\\u05de\\u05df</span> near the south pole; <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> near the south equinoctial point; <span dir=\\"rtl\\">\\u05db\\u05d9\\u05de\\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> is the \\u201cHeart of the Scorpion constellation;\\u201d it is, however, possible that <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> in this verse\\u2014comp. <span dir=\\"rtl\\">\\ufb3b\\u05b0\\u05e1\\u05c7\\u05dc\\u05b4\\u05d9\\u05dd</span> \\u201cflanks\\u201d (Lev. iii. 4)\\u2014signifies the stars near the poles.<sup>13</sup><i class=\\"footnote\\">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span> \\u201cthe Heart of the Scorpion,\\u201d and the plural <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201cthe stars on the sides or flanks\\u201d of the two poles, hinted at in the dual form of the preceding <span dir=\\"rtl\\">\\u05e9\\u05c7\\u05c1\\u05de\\u05b7\\u05d9\\u05c5\\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc</span>, and that here, in the plural <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span>, other stars are included; comp. <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e9\\u05df</span> \\u201cthe houses of ivory\\u201d (Am. iii. 15).<sup>14</sup><i class=\\"footnote\\">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\\u2014<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd \\u05e8\\u05d1\\u05d9\\u05dd \\u05d4\\u05dd \\u05d1\\u05d0\\u05e8\\u05e5 \\u05d5\\u05d4\\u05d5\\u05d0 \\u05d0\\u05d7\\u05d3 \\u05de\\u05d4\\u05dd \\u05d0\\u05dd \\u05db\\u05e1\\u05d9\\u05dc \\u05d0\\u05d7\\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d9 \\u05d4\\u05e9\\u05df</span> \\u201chouses of ivory\\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\\u2014though too harshly\\u2014rejected by I. E.</i> <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05d4\\u05b5\\ufb3c\\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class=\\"footnote\\">A. V. \\u201cWill shine.\\u201d</i> Its form is like that of <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c7\\u05d7\\u05b5\\ufb3c\\ufb35</span> \\u201cand they began\\u201d (Judg. xx. 31). Its root is <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dc</span>, and it is a transitive verb; comp. <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dc\\u05d5 \\u05d2\\u05e8\\u05d5</span> \\u201cwhen he lights his candle\\u201d (Job xxix. 3).<sup>16</sup><i class=\\"footnote\\">A. V. \\u201cWhen his candle shined.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05b7\\ufb32\\u05b4\\u05d9\\u05d4\\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span dir=\\"rtl\\">\\u05d9\\u05b7\\ufb32\\u05b4\\u05d9\\u05d4\\u05b7 \\u05d7\\u05c7\\u05e9\\u05b0\\u05c1\\ufb3b\\u05b4\\u05d9</span> \\u201cHe will enlighten my darkness\\u201d (Ps. xviii. 29)."], ["<i>The world</i>. Cyrus conquered many countries, as he says; \\u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\\u201d (Ezr. i. 2)."], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e7\\u05d9\\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8</span> \\u201cto be precious;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e7\\u05e8 \\u05e8\\u05d2\\u05dc\\u05da</span> \\u201cWithdraw (lit.: make rare) thy foot\\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war."], ["<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \\u201cthe fugitive will nowhere find rest.\\u201d"], ["<i>And it will be</i>. And the army of the Chald\\u00e6ans will be <span dir=\\"rtl\\">\\u05de\\u05ad\\ufb33\\u05c7\\u05d7</span> <i>chased</i>, by the pursuers. <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb33\\u05c7\\u05d7</span> is participle Hophal, like <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e7\\u05d8\\u05e8</span> \\u201cburnt\\u201d<sup>17</sup><i class=\\"footnote\\">A. V. \\u201cIncense.\\u201d</i> (Mal. i. 11 ) <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb32\\u05c7\\u05e9\\u05c1</span> \\u201coffered\\u201d (ibid.) <span dir=\\"rtl\\">\\u05de\\u05bb\\ufb46\\u05c7\\u05d1</span> \\u201cset up\\u201d (Gen. xxviii. 12)."], ["<i>He will be pierced</i>. He will find no mercy. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05e4\\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class=\\"footnote\\">The participle Niphal is called by I. E. \\u201cadjective\\u201d (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>). Comp. Zahoth, On the Niphal.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d2\\u05dc\\u05e0\\u05d4</span> <i>They will be ravished</i>. It is read <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05db\\u05d1\\u05e0\\u05d4</span> by euphemism.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e0\\u05dc</span> had originally a loss offensive meaning. Comp. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b5\\u05d2\\u05b6\\u05dc</span> \\u201cwife,\\u201d \\u201cqueen.\\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d1</span> \\u201cto lie,\\u201d but only in reading; the written text was of course not altered by them.</i>"], ["<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter."], ["<span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d8\\u05e9\\u05e0\\u05d4</span> They shall dash to pieces."], ["<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05ea \\u05d4\\u05d6\\u05d4 \\u05d9\\u05d4\\u05d9\\u05d4 \\u05e2\\u05dc\\u05d9\\u05d5\\u05df</span> \\u201cthis house which will <small>HAVE BEEN</small> high\\u201d (1 Kings ix. 8).<sup>20</sup><i class=\\"footnote\\">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4</span> is used for the past, while <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4</span> is replaced by <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4</span>). Here even the same word <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> is used once as a past and once as a future.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e9\\u05d1</span> It shall not be inhabited. <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05dc</span> <i>Shall pitch his tent</i>. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d4\\u05dc \\u2550 \\u05d9\\u05d4\\u05dc</span> Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d6\\u05d9\\u05df \\u2550 \\u05de\\u05d6\\u05d9\\u05df</span> \\u201clistening\\u201d (Prov. xvii. 4). <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there."], ["<span dir=\\"rtl\\">\\u05e6\\u05f2\\u05dd</span> \\u201cBeasts that dwell in the desert\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d7\\u05d9\\u05dd .(\\u05e2\\u05b4\\u05d9\\u05c7\\u05d4)</span> hap. leg. \\u201cBeasts at whose sight everyone is terrified.\\u201d<sup>21</sup><i class=\\"footnote\\">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \\u201cDoleful creatures.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea \\u05d9\\u05e2\\u05e0\\u05d4</span> <i>Owls</i>. A well known kind of birds. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cBeasts like Shedim;<sup>22</sup><i class=\\"footnote\\">In his commentary on Lev. (xvii. 7) I. E. explains <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8\\u05d9\\u05dd</span> according to the context by <span dir=\\"rtl\\">\\u05e9\\u05b5\\u05c1\\u05d3\\u05b4\\u05d9\\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \\u201cbeasts in the form of Shedim\\u201d (<span dir=\\"rtl\\">\\u05db\\u05d3\\u05de\\u05d5\\u05ea \\u05e9\\u05d3\\u05d9\\u05dd</span>).</i> \\u201cwild goats.\\u201d<sup>23</sup><i class=\\"footnote\\">A. V. \\u201cSatyrs.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d7\\u05d9\\u05dd</span> might also be taken as a kind of birds."], ["<span dir=\\"rtl\\">\\u05d0\\u05f2\\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class=\\"footnote\\">A. V. \\u201cThe wild beasts of the islands.\\u201d</i> Plural of <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05d9\\u05c7\\u05d4</span> \\u201cVulture\\u201d (Lev. xi. 14). <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e0\\u05d4</span> \\u201cAnd will sing\\u201d<sup>25</sup><i class=\\"footnote\\">A. V. \\u201cCry.\\u201d</i> or \\u201cAnd will dwell;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05df</span> \\u201chabitation\\u201d (Ps. xxvi. 8). <span dir=\\"rtl\\"><sup>26</sup><i class=\\"footnote\\">A. V. \\u201cIn their desolate houses.\\u201d</i>\\u05d1\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d5</span> According to some the same as <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d5</span> \\u201cin his palaces;\\u201d comp. Ez. xix. 7; but as the letters\\u2014with the exception of <span dir=\\"rtl\\">\\u05d0\\u05c4 \\u05d4\\u05c4 \\ufb4b \\u05d9\\u05c4</span>\\u2014do not interchange;<sup>27</sup><i class=\\"footnote\\">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d4\\u05e4\\u05db\\u05d9\\u05dd</span>.</i> it is better to explain the expression thus : \\u201cAnd every one of the vultures will sing with his widows.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e0\\u05d9\\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29."]], [["<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05e4\\u05d7\\u05d5</span> <i>And shall be joined</i>. Comp. <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d7\\u05e0\\u05d9</span> \\u201cjoin me\\u201d (1 Sam. ii. 36)."], ["<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05d1\\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05d1\\u05da</span> \\u201cfrom thy hardship\\u201d refers to the sufferings of the body, <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d6\\u05da</span> \\u201cfrom thy trouble\\u201d to those of the heart.<sup>1</sup><i class=\\"footnote\\">This distinction between <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1</span> and <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \\u201cFrom thy sorrow and from thy fear.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d4\\u05d1\\u05d4</span> <i>Gold</i>.<sup>2</sup><i class=\\"footnote\\">Literally, \\u201cshe that exacted gold,\\u201d <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d3\\u05b0\\u05d4\\u05b5\\u05d1\\u05c7\\u05d4</span> being part. fem. Hiphil of <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span>. A. V., \\u201cThe golden city.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1</span> \\u201cgold;\\u201d in Arabic it is likewise <span dir=\\"rtl\\">\\u05d3\\u05d4\\u05d1</span> <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nHT0kCwxJ+yqABr3dNNB//9k=\\n\\">. The gold of the tribute is meant here."], ["<i>The staff</i>. A figure signifying \\u201ckingdom.\\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock."], ["<span dir=\\"rtl\\">\\u05de\\u05db\\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span dir=\\"rtl\\">\\u05d9\\u05d3</span> \\u201cof the hand,\\u201d or \\u201cwith the hand;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05ea\\u05d9\\u05dd \\u05d1\\u05de\\u05d6\\u05e8\\u05e7\\u05d9 \\u05f2\\u05df</span> \\u201cThey that drink wine out of basons [of silver or gold]\\u201d<sup>3</sup><i class=\\"footnote\\">The accents favour this explanation; <span dir=\\"rtl\\">\\u05de\\u05b7\\ufb3b\\u05b7\\u05ea\\u05ad</span> as well as <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05de\\u05b4\\u05d6\\u05b0\\u05e8\\u05b0\\u05c5\\u05e7\\u05ad\\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d3\\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \\u201cWho ruled over him that was persecuted without intermission.\\u201d The word <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d3\\u05e3</span> might, however, be taken in the active sense \\u201cpersecuting.\\u201d <sup>4</sup><i class=\\"footnote\\">The text has <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d3\\u05e3</span> to be <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05d5\\u05dc</span> \\u201cpassive,\\u201d we must read in the second explanation <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cactive.\\u201d I. E. says that although the form is passive, the meaning of the word is active (<span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05d1\\u05d8\\u05e2\\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \\u201ccaused to persecute,\\u201d and therefore also \\u201cpersecuting.\\u201d</i>"], ["<i>Is at rest</i>, since the death of the King of Babylon. <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7\\u05d5</span> <i>They break forth</i>. The root <span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7</span> in Arabic means \\u201cto speak poetically.\\u201d"], ["<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts."], ["<span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05dc</span> <i>The grave</i>.<sup>5</sup><i class=\\"footnote\\">A. V. \\u201cHell.\\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d2\\u05b0\\u05d6\\u05c7\\u05d4</span> (femin.) and <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05e8</span> (mas.). <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d0\\u05d9\\u05dd</span> <i>The dead</i>. The <span dir=\\"rtl\\">\\u05d0</span> is, perhaps, instead of <span dir=\\"rtl\\">\\u05d4</span> (the root being <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d4</span> \\u201cto be weak\\u201d). <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d5\\u05d3\\u05d9</span> <i>The chiefs</i> (lit., \\u201cthe he-goats\\u201d) Comp. \\u201cAn he goat also and a king\\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings."], ["<i>All they</i>, etc. They would, if they could, speak thus. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d9\\u05ea</span> <i>Art thou become weak</i>. Root <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d4</span> \\u201cto be ill;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d4</span> \\u201cillness.\\u201d (Exod. xv. 26)."], ["<span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class=\\"footnote\\">Piel. of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span>.</i> like <span dir=\\"rtl\\">\\u05d9\\u05bb\\ufb3c\\u05b7\\u05d3</span> \\u201cwas born\\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span>.</i> instead of the past.\\u2014As to the masculine form <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> (the subject <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4</span> being feminine) compare <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d7 \\u05de\\u05d4\\u05dd \\u05e7\\u05dc\\u05dc\\u05d4</span> \\u201cAnd of them a curse shall be taken up.\\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, which is participle masculine,<sup>8</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, instead of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05d9\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\u00a7 93, 9.)</i><sup>8</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05da</span>, instead of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05db\\u05e1\\u05d9\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\u00a7 93, 9.)</i> the same remark is to be made."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05dc</span> Very probably \\u201cLucifer,\\u201d as <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05d7\\u05e8</span> \\u201cmorning star\\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05dc</span> (lit., \\u201csplendour\\u201d); comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5</span> \\u201cThey shall cause to shine\\u201d (xiii. 11). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05e9</span> <i>Who didst weaken</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d7\\u05dc\\u05d5\\u05e9</span> \\u201cAnd he defeated\\u201d (Exod. xvii. 13). According to others: \\u201cWho didst cast lots;\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e9\\u05d9\\u05dd</span> \\u201cLots.\\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span dir=\\"rtl\\">\\u05e7\\u05dc\\u05e7\\u05dc \\u05d1\\u05d7\\u05e6\\u05d9\\u05dd</span> \\u201cHe divined by arrows\\u201d (Ez. xxi. 26).<sup>10</sup><i class=\\"footnote\\">This is said of the king of Babylon, when he came to attack Jerusalem.</i>"], ["<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class=\\"footnote\\">A. V. \\u201cThe mount of the congregation.\\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05d9 \\u05d0\\u05dc</span> \\u201cthe synagogues of God\\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \\u201cin the sides of the north;\\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class=\\"footnote\\">Comp. Ps. xlviii. 3, \\u201cMount Zion, on the sides of the north.\\u201d I. E. remarks, <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05e4\\u05d5\\u05df \\u05d9\\u05e8\\u05d3\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201con the north side of Jerusalem.\\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d3\\u05d5\\u05d3</span> \\u201cthe city of David,\\u201d which is also called <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d3\\u05ea \\u05e6\\u05d9\\u05d5\\u05df</span>, \\u201cthe stronghold of Zion,\\u201d or <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cZion,\\u201d and <span dir=\\"rtl\\">\\u05d4\\u05e8 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cthe mount Zion.\\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \\u201cthe mount of the house of the Lord,\\u201d \\u201cthe holy mount,\\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>"], ["Join this verse to the following : \\u201cThou hast said, I will ascend,\\u201d etc. \\u201cbut thou shalt be brought down,\\u201d etc. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span dir=\\"rtl\\">\\u05ea</span> being absorbed by <span dir=\\"rtl\\">\\u05d3</span>; the Dagesh in <span dir=\\"rtl\\">\\u05de</span> proves that it is Hithpael.<sup>13</sup><i class=\\"footnote\\">The Dagesh in <span dir=\\"rtl\\">\\u05de</span> distinguishes it from the Niphal; <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05b0\\ufb33\\u05c7\\u05de\\u05b6\\u05d4\\u2550\\u05d0\\u05b6\\ufb33\\u05c7\\u05de\\u05b6\\u05d4</span> is the Niphal, <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05ea\\u05b0\\ufb33\\u05b7\\ufb3e\\u05b6\\u05d4\\u2550\\u05d0\\u05b6\\ufb33\\u05b7\\ufb3e\\u05b6\\u05d4</span> the Hithpael.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d2\\u05d9\\u05d7\\u05d5</span>. They shall look. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05da \\u05d9\\u05ea\\u05d1\\u05d5\\u05e0\\u05e0\\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class=\\"footnote\\">A. V. \\u201cThey shall narrowly look upon thee.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class=\\"footnote\\">The masculine suffix in <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e2\\u05c7\\u05e8\\u05c7\\u05d9\\u05d5</span> is supposed to refer to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span>. See Note 21.</i> Some refer the suffix to <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> \\u201cwilderness,\\u201d others to the Babylonian king, explaining <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05d9\\u05d5 \\u05d4\\u05e8\\u05e1</span> \\u201che hath pulled down his own cities.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e4\\u05ea\\u05d7</span>. <i>He did not open</i>. Supply, \\u201ctheir prison.\\u201d<sup>16</sup><i class=\\"footnote\\">It is not clear whether I. E. takes <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05de\\u05d0\\u05e1\\u05e8\\u05dd \\u2550 \\u05d1\\u05d9\\u05ea\\u05d4</span> \\u201cprison,\\u201d or supplies <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05de\\u05d0\\u05e1\\u05e8\\u05dd</span>, and besides the verb <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05d1</span> \\u201cto return;\\u201d the rendering of the whole phrase would accordingly be, \\u201cHe opens not their prison, that they return home.\\u201d</i>"], ["<i>In his house</i>. Which he had prepared for himself, that is \\u201cthe grave;\\u201d comp. \\u201cman goeth to his long home\\u201d (Eccl. xii. 5)."], ["There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class=\\"footnote\\">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \\u201cPrepare slaughter for his sons\\u201d (ver. 21).<sup>18</sup><i class=\\"footnote\\">The question seems to be, whether this prophecy (verses 4\\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \\u201cPrepare slaughter <i>for his children</i>,\\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e6\\u05e8</span> As a bough. <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d5\\u05e2\\u05e0\\u05d9</span> <i>Pierced</i>. Comp. <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nppoGmmmgaaaaD//Z\\n\\"> (<span dir=\\"rtl\\">\\u05d8\\u05e2\\u05df</span>) \\u201cto pierce\\u201d in Arabic. According to some,\\u2014who in a rather circuitous way derive it from <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05df</span> \\u201cto load,\\u201d comp. <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05e0\\u05d5</span> \\u201cload\\u201d (Gen. xlv. 17)\\u2014\\u201cfull.\\u201d<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05d8\\u05e2\\u05e0\\u05d9 \\u05d7\\u05e8\\u05d1</span> \\u201cfull of wounds with the sword.\\u201d A. V., \\u201cThrust through with a sword.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d1\\u05e1</span> <i>Trodden</i>, A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span>; (root <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e1</span>.)"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e8</span> <i>Thou shall be joined</i>. The radical <span dir=\\"rtl\\">\\u05d0</span> is dropped;<sup>20</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> \\u201cto join.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1</span> \\u201cI love\\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span dir=\\"rtl\\">\\u05d9</span> is omitted, and the word is derived from <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d3</span> \\u201cto be together.\\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \\u201cAnd he pulled down his cities\\u201d (ver. 17).<sup>21</sup><i class=\\"footnote\\">According to this remark, the suffix in <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> \\u201cthe world.\\u201d V. 17, I. E. seems to be of opinion that it refers to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span>, introducing the other explanation by <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cSome say.\\u201d</i>"], ["<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05dd</span> Enemies.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d9\\u05dd\\u2550\\u05e2\\u05e8\\u05d9\\u05dd</span>. The interchange of <span dir=\\"rtl\\">\\u05e6</span> and <span dir=\\"rtl\\">\\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\\u00e6an ones, <i>e.g.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8\\u2550\\u05e6\\u05d9\\u05e8</span> \\u201cmessenger;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e2 \\u2550 \\u05d0\\u05e8\\u05e5</span> \\u201cearth.\\u201d A. V., \\u201cCities.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05da</span> \\u201cthine enemy\\u201d (1 Sam. xxviii. 16). <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d0\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05dc\\u05d0\\u05d5\\u2550\\u05d5\\u05de\\u05dc\\u05d0\\u05d5</span>. According to others : \\u201cthe face of the world will then be filled with cities,\\u201d because the Babylonian kings will no longer be the masters of the earth."], ["<span dir=\\"rtl\\">\\u05e9\\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class=\\"footnote\\">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cRemnant.\\u201d</i> Comp. Lev. xx. 6. The father is meant. <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05df</span> Son. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d3</span> Grandson.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cNephew.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class=\\"footnote\\">A. V., \\u201cBittern.\\u201d</i> A well known animal. According to some <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> is derived from <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> \\u201cto roll\\u201d\\u2014comp. <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> \\u201cI rolled\\u201d (xxxviii 12)\\u2014on account of its power of rolling itself together. <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d0\\u05d8\\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed."], ["<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class=\\"footnote\\">According to I. E. the unchangeable decree of the Lord is called \\u201cHis oath;\\u201d it is an anthropomorphism.</i> <i>I thought</i>. \\u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\\u201d"], ["<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains."], ["<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn."], ["<i>For the Lord of hosts</i>, etc. \\u201cSince the Lord has decreed, who can annul it?\\u201d"], ["<span dir=\\"ltr\\">.<sup>27</sup><i class=\\"footnote\\">Here a new chapter commences, according to I. E.</i></span><span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d0</span> \\u201cThe prophecy\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBurden.\\u201d</i> or \\u201ca parable in the prophetic style,\\u201d as is apparent from the words \\u201cFor out of the serpent\\u2019s root,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2</span> <i>Cockatrice</i>. It is the same as <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2\\u05e0\\u05d9</span> (xi. 8); it is more dangerous than the serpent.\\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e3 \\u05de\\u05e2\\u05d5\\u05e4\\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents."], ["<span dir=\\"rtl\\">\\u05d1\\u05db\\u05d5\\u05e8\\u05d9 \\u05d3\\u05dc\\u05d9\\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05da</span> <i>And thy remnant</i> Thy children; comp. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05d5</span> \\u201cto his posterity\\u201d (Dan. xi. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05dc\\u05d9\\u05dc\\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \\u201cthat the Lord hath founded Zion\\u201d (ver. xxxii).<sup>29</sup><i class=\\"footnote\\">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d3\\u05d3</span> <i>Alone</i>. Related to <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b8\\u05d3\\u05b8\\u05d3</span> \\u201calone.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5\\u05e2\\u05d3\\u05d9\\u05d5</span> <i>In his castles.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cIn his appointed times.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3</span> admits both meanings: \\u201cthe appointed time,\\u201d and \\u201cthe appointed place.\\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d4 \\u05d9\\u05e2\\u05e0\\u05d4 \\u05de\\u05dc\\u05d0\\u05db\\u05d9 \\u05e0\\u05d5\\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class=\\"footnote\\">See iii. 12. A. V., \\u201cWhat shall one then answer the messengers of the nation.\\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them."]], [["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cIn the night.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc</span> is in the construct state. It is an elliptical expression for \\u201cin the night of such and such a day of the week.\\u201d<sup>2</sup><i class=\\"footnote\\">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \\u201cthe house,\\u201d but not the qualifying genitive. If <span dir=\\"rtl\\">\\u05dc\\u05b5\\u05d9\\u05dc</span> could only be the construct state, the whole sentence, <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05d3 \\u05e2\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d0\\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cOf Moab.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5\\u05d0\\u05d1\\u2550\\u05de\\u05d5\\u05d0\\u05d1</span>; the preposition <span dir=\\"rtl\\">\\u05d1</span> is omitted.<sup>4</sup><i class=\\"footnote\\">\\u201cAr\\u201d and \\u201cKir\\u201d being proper nouns, cannot govern a genitive; <span dir=\\"rtl\\">\\u05e2\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span> and <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05de\\u05d5\\u05d0\\u05d1</span> are therefore explained by I. E. to be identical with <span dir=\\"rtl\\">\\u05e2\\u05e8 \\u05d1\\u05de\\u05d5\\u05d0\\u05d1</span> and <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05d1\\u05de\\u05d5\\u05d0\\u05d1</span>.</i> <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cBrought to silence.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05de\\u05d9\\u05ea\\u05d9</span> \\u201cand I shall destroy\\u201d<sup>6</sup><i class=\\"footnote\\">On Hos. iv. 5, I. E. remarks that <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> followed by <span dir=\\"rtl\\">\\u05d0\\u05dc</span> signifies \\u201cto be similar,\\u201d without <span dir=\\"rtl\\">\\u05d0\\u05dc</span> \\u201cto destroy.\\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7."], ["<span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTo Bajith.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1 \\u05d4\\u05d1\\u05d9\\u05ea\\u2550\\u05d4\\u05d1\\u05d9\\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class=\\"footnote\\">I. E. does not take \\u201cthe high places\\u201d as in apposition \\u201cto Bajith and Diabon,\\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d4</span> \\u201ca high place,\\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d5\\u05e2\\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d7\\u05d5\\u05d1</span> \\u201chis pledge for the debt\\u201d<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d2\\u05e8\\u05d5\\u05e2\\u05d4</span> can be participle passive fem. Kal of <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05e2</span> \\u201cto cut,\\u201d or a noun like <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05d4</span> \\u201cvictory.\\u201d (Ex. xxxii. 18); the former is rejected, probably because <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05b0\\u05e2\\u05d5\\u05bc\\u05dc\\u05b8\\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05d1\\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d7\\u05d1\\u05e8\\u05ea\\u05d5</span> \\u201cAnd with his stripes\\u201d (liii. 5) is certainly nearer and more similar to <span dir=\\"rtl\\">\\u05e0\\u05b0\\u05bc\\u05d3\\u05d5\\u05bc\\u05e2\\u05b8\\u05d4</span> than is <span dir=\\"rtl\\">\\u05d7\\u05b2\\u05d1\\u05b9\\u05dc\\u05b8\\u05ea\\u05d5\\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span dir=\\"rtl\\">\\u05d1</span> before <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d5\\u05e7\\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d1\\u05d7\\u05d5\\u05d1\\u2550\\u05d7\\u05d1\\u05dc\\u05ea\\u05d5 \\u05d7\\u05d5\\u05d1</span>, or by extending the force of the preposition before <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d3\\u05d0\\u05e9\\u05d9\\u05d5</span>, and referring it also to <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d6\\u05e7\\u05df</span>.</i> (Ez. xviii. 7). The preposition <span dir=\\"rtl\\">\\u05d1</span> \\u201con\\u201d before <span dir=\\"rtl\\">\\u05db\\u05dc \\u05e8\\u05d0\\u05e9\\u05d9\\u05d5</span> governs also <span dir=\\"ltr\\">.<sup>10</sup><i class=\\"footnote\\">The passage is to be rendered, according to I. E., \\u201cAnd on every beard is cutting.\\u201d</i></span><span dir=\\"rtl\\">\\u05db\\u05dc \\u05d6\\u05e7\\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class=\\"footnote\\">The words referred to are <span dir=\\"rtl\\">\\u05de\\u05d0\\u05dc \\u05d0\\u05d1\\u05d9\\u05da \\u05d5\\u05d9\\u05e2\\u05d6\\u05e8\\u05da \\u05d5\\u05d0\\u05ea \\u05e9\\u05d3\\u05d9</span>, which are equal to <span dir=\\"rtl\\">\\u05de\\u05d0\\u05dc \\u05d0\\u05d1\\u05d9\\u05da \\u05d5\\u05d9\\u05e2\\u05d6\\u05e8\\u05da \\u05d5\\u05de\\u05d0\\u05ea \\u05e9\\u05d3\\u05d9</span> \\u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\\u201d</i>"], ["<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class=\\"footnote\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1</span> \\u201cinhabitant\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d in the latter <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> (f.) \\u201cland\\u201d is supplied.</i><sup>12</sup><i class=\\"footnote\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1</span> \\u201cinhabitant\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d in the latter <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> (f.) \\u201cland\\u201d is supplied.</i> <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05dc\\u05d9\\u05dc</span> <i>Shall howl</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05d8\\u05d9\\u05d1</span> \\u201che will do good\\u201d<sup>13</sup><i class=\\"footnote\\">The regular future Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05d8\\u05d1</span> is <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05d8\\u05b4\\u05d9\\u05d1</span>, that of <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05dc</span> is <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05dc\\u05b4\\u05d9\\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly."], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d5 \\u05d9\\u05e8\\u05e2\\u05d4 \\u05dc\\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cHis life shall be grievous unto him.\\u201d</i> \\u201cThe soul of Moab shall cry out<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e2\\u05d4</span> is derived by I. E. from <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2 \\u2550 \\u05d9\\u05e8\\u05e2</span> \\u201cto cry out.\\u201d</i> unto him,\\u201d or \\u201cthe soul of every one of the armed soldiers will shout and say.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d0\\u05d1</span> For Moab. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05d4 \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cHis fugitives.\\u201d</i> The bars of the country cry, etc.; comp. \\u201cHowl, O gate\\u201d (xiv. 31); or \\u201cHer bars have been brought to Egypt,\\u201d<sup>17</sup><i class=\\"footnote\\">Zoan is, according to Targum and LXX., \\u201cTanis\\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span dir=\\"rtl\\">\\u05d0\\u05b9 \\u05d4\\u05b9 \\u05d5\\u05b9 \\u05d9\\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class=\\"footnote\\">Against Jerusalem, after having conquered Moab.</i> or \\u201cto Zoar<sup>19</sup><i class=\\"footnote\\">See Gen. xiii. 10, xix. 22.</i> near Sodom\\u201d; in either case <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05dc\\u05ea \\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> \\u201ca heifer of three years old\\u201dis in apposition to Zoar;<sup>20</sup><i class=\\"footnote\\">I. E. does not explain why Zoar or Zoan is called \\u201ca heifer of three years old.\\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05d4</span> being equivalent to <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d7\\u05d9\\u05d4</span> \\u2014not to <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d7\\u05d9\\u05d4</span> for how could a participle passive be formed of a neuter verb!\\u2014\\u201cher fugitive men came to Zoar.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e2\\u05e8\\u05d5</span> <i>They shall raise up</i>. The second <span dir=\\"rtl\\">\\u05e2</span> is not radical, but the reduplication of the radical <span dir=\\"rtl\\">\\u05e2</span>. The form is irregular.<sup>21</sup><i class=\\"footnote\\">The regular Polel of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8</span> is <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e2\\u05b9\\u05e8\\u05b5\\u05e8\\u05d5\\u05bc</span>.</i>"], ["<i>Nimrim</i>. Name of a place.<sup>22</sup><i class=\\"footnote\\">It is not clear whether I. E. takes only <span dir=\\"rtl\\">\\u05e0\\u05de\\u05e8\\u05d9\\u05dd</span> or <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05e0\\u05de\\u05e8\\u05d9\\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05d5\\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cDesolate.\\u201d</i> It is a noun; for were it participle Hiphil of a verb <span dir=\\"rtl\\">(\\u05e9\\u05de\\u05dd) \\u05e2\\u05f4\\u05e2</span>, the <span dir=\\"rtl\\">\\u05e9</span> would have Hirek <span dir=\\"rtl\\">(\\u05de\\u05b0\\u05e9\\u05c1\\u05b4\\u05de\\u05bc\\u05d5\\u05b9\\u05ea)</span>."], ["<span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8\\u05d4</span> <i>Abundance</i>. A noun. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e7\\u05d3\\u05ea\\u05dd</span> <i>And that which they have laid up</i>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05d5\\u05df</span> \\u201cthat which hath been delivered him to keep\\u201d (Lev. v. 23).\\u2014\\u201cThey will carry their treasures to the willows of the brook, to hide them there,\\u201d or better \\u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\\u201d that is, they will carry their property to another place, where it may be kept for them."], ["<span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Unto</i>. To be repeated before <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8 \\u05d0\\u05dc\\u05d9\\u05dd</span> \\u201cunto Beer Elim.\\u201d"], ["<span dir=\\"rtl\\">\\u05d3\\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e4\\u05d5\\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cMore.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5\\u05ea</span> \\u201cevils;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea \\u05e2\\u05d6\\u05d5\\u05ea\\u2550\\u05e2\\u05d6\\u05d5\\u05ea</span> \\u201cimpertinent words\\u201d (Prov. xviii. 23). <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d0\\u05e9\\u05d9\\u05ea</span> <i>For I will bring</i>. To be repeated before <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05dc\\u05d8\\u05ea</span>: \\u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\\u201d"]], [["<span dir=\\"rtl\\">\\u05db\\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThe lamb.\\u201d</i> A species of camel, that runs swiftly; comp. <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05d9</span> \\u201cthe swift messenger\\u201d<sup>2</sup><i class=\\"footnote\\">Literally, \\u201cthe rider on the dromedary\\u201d or \\u201cits leader.\\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8</span> \\u201cthe dromedary,\\u201d is called <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05dc \\u05d0\\u05e8\\u05e5</span> \\u201cthe ruler of the earth,\\u201d because its strides over the ground are the greatest;<sup>3</sup><i class=\\"footnote\\">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span dir=\\"rtl\\">\\u05db\\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class=\\"footnote\\">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \\u201cThe dromedary of the ruler of the land.\\u201d According to this opinion, we must assume that the word <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cdromedary\\u201d is here used instead of <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9</span> \\u201cthe rider.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> <i>And he</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32."], ["<i>Take counsel</i>, etc. The prophet says to Moab, \\u201cBefore this misfortune befalls thee, take counsel for thyself.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d9\\u05dc\\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span> \\u201ceating\\u201d (1 Kings xxi. 32); comp. <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201cjudges\\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05d7\\u05d9\\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class=\\"footnote\\">The difference between <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d3\\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee."], ["<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class=\\"footnote\\">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span> \\u201cto suck,\\u201d or \\u201cto press; comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> \\u201cYou press out\\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class=\\"footnote\\">The plural of the verb <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5</span> does not agree with the singular <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05e1</span>; I. E. supplies therefore the word <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e0\\u05d5\\u05ea</span> \\u201carmies,\\u201d as the noun governing the genitive <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05dd</span> \\u201cof the oppressor.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e1\\u05d3</span> For the piety<sup>9</sup><i class=\\"footnote\\">The throne will be established as a reward for the piety of Hezekiah. A. V., \\u201cIn mercy,\\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d9\\u05e8</span> <i>Quick</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201chasting.\\u201d</i> Root <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8</span> \\u201cto be quick;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d4</span> \\u201cquickly.\\u201d"], ["<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span dir=\\"rtl\\">\\u05e0\\u05d0</span> <i>Proud</i>. The omission of the <span dir=\\"rtl\\">\\u05d4</span> is irregular.<sup>11</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d4</span> \\u201cto be proud.\\u201d Kimchi compares <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d0\\u05b6\\u05d4 \\u2550 \\u05e0\\u05bc\\u05b5\\u05d0</span> with <span dir=\\"rtl\\">\\u05e8\\u05b5\\u05e2\\u05b6\\u05d4 \\u2550 \\u05e8\\u05b5\\u05e2\\u05b7</span> \\u201cfriend.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05db\\u05df \\u05d1\\u05d3\\u05d9\\u05d5</span> <i>His branches</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201clies.\\u201d \\u201cBranches\\u201d is a figurative expression for \\u201cchildren:\\u201d the meaning of the whole phrase is, \\u201chis children will not be as proud as he is.\\u201d</i> <i>will not be so</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> \\u201cbranches\\u201d (Ez. xvii. 6). Others render <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05d5</span> \\u201chis thoughts\\u201dand <span dir=\\"rtl\\">\\u05db\\u05df</span> \\u201cright\\u201d; comp. Num. xxvii. 7. As to <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05d5</span> \\u201chis thoughts\\u201dcomp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05da</span> \\u201cthy words\\u201d (Job xi. 3)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9 \\u05e7\\u05d9\\u05e8 \\u05d7\\u05e8\\u05e9\\u05ea \\u05ea\\u05d4\\u05d2\\u05d5 \\u05d0\\u05da \\u05e0\\u05db\\u05d0\\u05d9\\u05dd</span> Some explain, \\u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> \\u201cfoundations,\\u201d comp. the Chald\\u00e6an <span dir=\\"rtl\\">\\u05d0\\u05bb\\u05e9\\u05c1\\u05b7\\u05d9\\u05b8\\u05d0</span> \\u201cthe foundations\\u201d (Ezra iv. 12). I, however, prefer to connect <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> with <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05e9\\u05d9</span> \\u201cflagons\\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\\u2014\\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\\u201d<sup>13</sup><i class=\\"footnote\\">In both explanations the words <span dir=\\"rtl\\">\\u05d0\\u05da \\u05e0\\u05d1\\u05d0\\u05d9\\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05dd</span> \\u201cthey,\\u201d that is the foundations; in the second <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05e0\\u05d5</span> \\u201cwe.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05d3\\u05de\\u05d5\\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cFields.\\u201d</i> Comp.Deut.xxxii.32. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cLanguish.\\u201d</i> Each of them languisheth.<sup>16</sup><i class=\\"footnote\\">See c. ii., Note 18.</i> <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05e0\\u05d5\\u05d9\\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThe lords of the heathen.\\u201d</i> Comp.<sup>18</sup><i class=\\"footnote\\">The instances quoted are to prove the use of the plural of nouns denoting \\u201cmaster\\u201d or \\u201clord\\u201d in reference to an individual.</i> <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cthe master of Joseph\\u201d (Gen. xxxix. 20). <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cto his owner\\u201d (Ex. xxi. 34). The king<sup>19</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05de\\u05dc\\u05db\\u05d9 \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cThe kings of Assyria are meant,\\u201d but the instances quoted by I. E. show that <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9</span> signifies \\u201cchief,\\u201d not \\u201cchiefs.\\u201d We must therefore read either <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05dc\\u05da \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cAnd this is the king of Assyria,\\u201d or <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d4\\u05dd \\u05de\\u05dc\\u05db\\u05d9 \\u05d0\\u05e9\\u05d5\\u05e8</span>, \\u201cor the kings of Assyria are meant thereby.\\u201d In the latter case a second explanation is given, which leaves to the plural <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9</span> its proper meaning \\u201cchiefs.\\u201d</i> of Assyria is meant by <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05d4\\u05e0\\u05d5\\u05d9\\u05dd</span> \\u201cthe chief of nations.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05de\\u05d5</span> <i>Have broken down</i>. Root <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd</span> \\u201cto smite;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05de\\u05d4</span> \\u201cAnd she smote\\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05d7\\u05ea\\u05d9\\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cHer branches.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da \\u05e4\\u05e8\\u05d3\\u05e1 \\u05d3\\u05de\\u05d5\\u05e0\\u05d9\\u05dd</span> \\u201cthy plants an orchard of pomegranates\\u201d (Song iv. 13). <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9\\u05d5</span> <i>They spread</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d9\\u05dd</span> \\u201cspread\\u201d (2 Sam. xxx. 16)."], ["<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cfor.\\u201d<sup>21</sup><i class=\\"footnote\\">Before <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05df</span> \\u201cFor the vine of Sibma.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d5\\u05da</span> <i>I will water thee</i>. An irregular form; <span dir=\\"rtl\\">\\u05d9</span> is instead of <span dir=\\"rtl\\">\\u05d5</span>, and <span dir=\\"rtl\\">\\u05d5</span> instead of <span dir=\\"rtl\\">\\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e6\\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d3\\u05d3 .(\\u05e7\\u05b7\\u05d9\\u05b4\\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\u201cHedad,\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\u201cHedad\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class=\\"footnote\\">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e2\\u05e2</span> <i>He will shout</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05d4</span> \\u201cblowing the trumpet\\u201d (Lev. xxiii. 24); <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e2\\u05e2</span> is Polel of a verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d3\\u05d3</span>.<sup>24</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2</span> \\u201cto shout.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\u201cHedad,\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\u201cHedad\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking."], ["<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d9\\u05d5\\u05db\\u05dc</span> \\u201cAnd he shall not prevail.\\u201d The second explanation is preferable.<sup>25</sup><i class=\\"footnote\\">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>"], ["<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class=\\"footnote\\">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \\u201chath spoken,\\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding."], ["<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class=\\"footnote\\">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05dc\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cShall be diminished, and but very few will remain.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cShall be contemned, with all that great multitude.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05db\\u05d1\\u05d9\\u05e8</span> \\u201cNot great,\\u201d<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cFeeble.\\u201d</i> quantitative; comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cmany\\u201d (Job xxxiv. 24), or \\u201cNot great,\\u201d qualitative; the meaning of the phrase is \\u201cthere will not be left of them any great man;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d9\\u05e8</span> \\u201cgreat\\u201d (Job xxxvi. 5)."]], [["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class=\\"footnote\\">Hiphil of <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8</span> \\u201cto depart;\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> is participle Hophal: \\u201ccaused to depart,\\u201d or \\u201ctaken away.\\u201d</i><span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d9\\u05e8</span> \\u201cHe took away\\u201d (xviii. 5). <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7 \\u05de\\u05d5\\u05e1\\u05e8 \\u05de\\u05e2\\u05d9\\u05e8</span> \\u201cDamascus is taken away from being a city.\\u201d Join <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8</span> with the feminine noun <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7</span>, although it has a masculine form. More correctly, however, <span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7</span> may be taken as equal to <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d3\\u05de\\u05e9\\u05e7</span> \\u201cthe people of Damascus,\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05de\\u05e9\\u05e7 \\u05de\\u05d5\\u05e1\\u05e8 \\u05de\\u05e2\\u05d9\\u05e8</span> \\u201cThe people of Damascus will be taken away from the city.\\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class=\\"footnote\\">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> \\u201cand she will be,\\u201d is used. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9</span> <i>Heap</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d9\\u05d9\\u05dd</span> \\u201cto heaps\\u201d (Ps. lxxix. 1); the <span dir=\\"rtl\\">\\u05de</span> is not radical."], ["<i>The cities</i>, etc. This was caused by the king of Assyria."], ["<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class=\\"footnote\\">According to the Hebrew text: \\u201cWhen Sennacherib came, he took <span dir=\\"rtl\\">(\\u05ea\\u05e4\\u05e9)</span> Damascus and also Samaria with its fortresses.\\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05e9</span>, the Niphal <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05e4\\u05e9\\u05d4</span>, and translate \\u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \\u201cThe glory of Jacob shall be made thin\\u201d (ver. 4). Others explain, \\u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\\u201d<sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05db\\u05db\\u05d1\\u05d5\\u05d3 \\u05d1\\u05e0\\u05d9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is, according to this explanation, to be translated by \\u201cas if it were a glory for the children of Israel,\\u201d or \\u201cnearly a glory,\\u201d etc. For both significations of the prefix <span dir=\\"rtl\\">\\u05db</span> a sufficient number of instances can be adduced.</i>"], ["<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity."], ["<i>And it shall be</i>, the first time.<sup>6</sup><i class=\\"footnote\\">I. E. does not here explain the repetition of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class=\\"footnote\\">I. E. does not here explain the repetition of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e1\\u05e3 \\u05e7\\u05e6\\u05d9\\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d5\\u05e6\\u05e8</span> \\u201cthe harvestman,\\u201d must be supplied before <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class=\\"footnote\\">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span dir=\\"rtl\\">\\u05e8\\u05e4\\u05d4\\u2550\\u05e8\\u05e4\\u05d0</span> \\u201cto be weak,\\u201d or from some other source.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e7\\u05e3</span> <i>As the shaking of</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cand he will cut down\\u201d (x. 34); <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05d5\\u05e4\\u05d5</span> \\u201clet them kill\\u201d (xxix. 1). <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe uppermost bough.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05d9\\u05e8\\u05da</span> \\u201cHe hath exalted thee\\u201d (Deut. xxvi. 18); the word <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> \\u201cchief.\\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \\u201cberries.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4 \\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> is not an attribute to <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span>, because it is feminine, while <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e3</span> \\u201cbranch\\u201d is masculine, but to the noun referred to by the pronoun <span dir=\\"rtl\\">\\u05d4\\u05b8</span> \\u201cher,\\u201d that is, \\u201cthe olive tree.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4 \\u05e4\\u05d5\\u05e8\\u05d9\\u05d4</span> means accordingly, \\u201cIn the branches of her that is fruitful.\\u201d A. V., \\u201cIn the outmost fruitful branches thereof.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d4 \\u05d4\\u05d0\\u05d3\\u05dd \\u05e2\\u05dc \\u05e2\\u05e9\\u05d4\\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class=\\"footnote\\">It is remarkable that I. E. makes a similar remark on all passages where the verb <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cNor the images.\\u201d</i> The <span dir=\\"rtl\\">\\u05e0</span> is not radical; comp. <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05de\\u05e0\\u05d9\\u05d5\\u05ea</span> \\u201cmerciful\\u201d (Lam. iv. 10). <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e0\\u05d9\\u05dd</span> are images made like chariots in honour of the sun <span dir=\\"rtl\\">(\\u05d7\\u05b7\\u05de\\u05bc\\u05b8\\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3)."], ["<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \\u201cthey\\u201d the Canaanites are meant. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05e9</span> <i>The tree</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cBough.\\u201d</i> Comp. Ezek. xxxi. 3. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05de\\u05d9\\u05e8</span> \\u201cAnd the uppermost branch.\\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class=\\"footnote\\">This remark is caused by the change of the number from the plural in <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9 \\u05de\\u05e2\\u05d6\\u05d5</span> \\u201chis strong cities,\\u201d to the singular in <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4</span> \\u201cAnd she shall be.\\u201d</i>"], ["<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05de\\u05e0\\u05d9\\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABOADEDASIA\\nAhEBAxEB/8QAHAABAQACAwEBAAAAAAAAAAAAAAgGBwMFCQIE/8QAOBAAAQIFAwIEAQkJAQAAAAAA\\nAQIDAAQFBhEHEiEIMRMUIkFRFiNWYXGBldHSCRUXGDJVV3KU1P/EABQBAQAAAAAAAAAAAAAAAAAA\\nAAD/xAAUEQEAAAAAAAAAAAAAAAAAAAAA/9oADAMBAAIRAxEAPwDsb40m6pr1rtYEzqHI06lKmlmW\\nYRVHZdpxkqIQkIYaOQEhPC+ec8nJjPOnjQa59OrsduS5NRp6tr8uuXbkWy54JCtp3rK1HdjBwnaM\\nHBz7Rv6EAhCEBpDqfvvV61HKRIaX2W9WROpUZqebkHZssKChtQEo4RkZypWRg8YIzGD0tnrPuES4\\nfn7etNsrO915uVcVt25yUpS79gGAc98DmKnhAdN5a6v7zRfwl3/0QjuYQCEIQCEIQCEIlDUS+deq\\nf1YydCosjU/ku7PSrLEqmSSuVmZUhsvLLxbODwslWct8jsDkKvhCEAhGD616kUPTKxZ+vVSdlETo\\nl3P3bJurwucmAn0NpSPURuKdxA9IOTiJD0X6wbro1UMpqUFXDSn1lRm2GG2pqWJ+CUhKHEZz6Tgj\\nPCsAJgLvm5hmUlXpqZcS0wyhTji1dkpAySfsAjz/ALl6hde7lnKtfNqKnabaNLm9qUMU5txiXQr0\\noS8tSVFaikp3ZOApQICcpiupDVrSq+LKqj8hfNKZkVSq2ppcw75dyXC0qTlSHdp9jjjBxxmII0v1\\n0umw9ObgsSWkqfU6TV2nUJROoK/LF1GxwpGcKSoY9J4yM+6sh6D6BX0dSNJaFdryGmpyZZU3Ottk\\nYQ+2ooXgZO0KKdwB5CVJjquobWKn6O0WkVKeos1VU1GeEuUMvJbLaANy15IO5QHZPAPupMfh6T6l\\nYqNIaFbNo3HTapMU+SS5PtMuYeQ85844pTavWBvWQCRjjHtgap/aFVW3K1Zds0WmVaUn7hNawzJy\\nz4cX4RbWlZUE5A9ZaAzjucZwcBTfystX6TUX/ua/VCJM/le1H+ndZ/Ej+cIDB+o1q89cupeqWjaM\\nq7U5egkyUu36W2pUI2iYccUTgfO7hk8kBAAJwI0rfWnl5WTdbVr3HQZqVqr+zyzKMO+YCzhJaKCQ\\nvJ4wMnPBweIrzoTaTJ6mawyM2lDU+1UmUFpZHiAJemwvA74B2g/Xj6orFSEKKVKSklBykkdjgjI+\\n4kffAed0x0eawNsS7iE2+8p5oLW2ioEKYJH9CtyACodvSVDjgmMwY6IblVR5db98UluplSvHZRKu\\nLZSnjbtWcKUe+cpH53FCAgWjdHOrUtV3EC4rdkGgyQZyXnXzvyD6AA2Fd8A5wMH37RsDQDpKrNoa\\nhUy670rdHm0Ut7zEtKU/xHAt5OPDUpTiE42qyrAGcpTz3xXUIBCEICGtLbgdsHr0uelTr+2UuGrz\\nko7uUUp3TDnjsHB7q3lCB/ucd8G5YjXXayg9132LMyEwlh2rrkak+tRJIXKrVuwCCOW5dAHtnuPj\\nZUB8PvNS7Dj77qGmm0lbji1BKUpAySSewA9403c3VBovQ5jy/wAqVVN0HChT5Vx5Kfr34CD9xMbk\\nfZamGHGH2kOtOJKHG1pCkqSRggg9wR7Rh/8ACfSz/GlmfgUt+iA5dKNRLc1Ntt64LXXNrkWppUqV\\nTLBaUVpSlRwD3GFjn45+EZdHFKS8vKS6JaVYaYYbGENtICUpHwAHAjlgEIQgP//Z\\n\\"> \\u201cto flourish.\\u201d A. V., \\u201cpleasant.\\u201d</i> <span dir=\\"rtl\\">\\u05d6\\u05e8</span> means likewise \\u201cgrowing quickly.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05de\\u05d5\\u05e8\\u05ea \\u05e9\\u05d5\\u05e8\\u05e7 \\u05d6\\u05e8 \\u2550 \\u05d5\\u05d6\\u05de\\u05d5\\u05e8\\u05ea \\u05d6\\u05e8</span> \\u201cAnd a branch of a thriving vine-tree.\\u201d<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWith strange slips.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d2\\u05e9\\u05d2\\u05d9</span> <i>Thou shalt make to grow</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d0</span> \\u201cto be large;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9\\u05d0</span> \\u201cgreat.\\u201d \\u201cThou shalt make it to grow quickly.\\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class=\\"footnote\\">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span dir=\\"rtl\\">\\u05e0\\u05d3</span> There will depart.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cShall be a heap.\\u201d</i> <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> <i>The branch</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThe harvest.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e6\\u05d9\\u05e8\\u05d9</span> \\u201cin my branch\\u201d (Job xxix. 19)."], ["<span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05d4</span> <i>Sore</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cGrief\\u201d</i> Supply <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4</span> \\u201cplague,\\u201d to which the word is an attribute <span dir=\\"rtl\\">(\\u05de\\u05db\\u05d4 \\u05e0\\u05d7\\u05dc\\u05d4 \\u2550 \\u05e0\\u05d7\\u05dc\\u05d4)</span>, \\u201ca sore plague;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d0\\u05d4 \\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5</span> \\u201cand their meat plenteous\\u201d (Hab. i. 16) \\u2550 <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d0\\u05d4 \\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d0\\u05db\\u05d9\\u05dc\\u05d4</span>.<span dir=\\"ltr\\"><sup>21</sup><i class=\\"footnote\\">The assumption of the ellipsis of <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4</span> \\u201cplague,\\u201d is based on the difference in respect to the genders of the noun <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> (masc.), and the adjective <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05d4</span> (fem.); the same is the case in <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d1\\u05e8\\u05d9\\u05d0\\u05d4</span>, which is explained by I. E. to be equal to <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05db\\u05dc\\u05d5 \\u05d0\\u05db\\u05d9\\u05dc\\u05d4 \\u05d1\\u05e8\\u05d9\\u05d0\\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span dir=\\"rtl\\">\\u05d5\\u05db\\u05d0\\u05d1 \\u05d0\\u05e0\\u05d5\\u05e9</span> \\u201cand of desperate sorrow;\\u201d with <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d5\\u05e9</span> con-connect <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05e0\\u05e9</span> \\u201cand it was very sick\\u201d (2 Sam. xii. 15). \\u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\\u201d"], ["<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d0\\u05d5\\u05df</span> <i>That make a rushing</i>. It is of the same root <span dir=\\"rtl\\">(\\u05e9\\u05d0\\u05d4)</span> as <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> \\u201cnoise.\\u201d The <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> is not radical;<sup>22</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> \\u201cto rush.\\u201d</i> the form of the noun is like that of <span dir=\\"rtl\\">\\u05d6\\u05d3\\u05d5\\u05df</span> \\u201cpride\\u201d (Prov. xi. 2)."], ["<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class=\\"footnote\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\u201call of them\\u201d (ibid.) be taken as a hyperbole.</i>"], ["<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class=\\"footnote\\">By this remark, I. E. meant perhaps to say that \\u201ceventide\\u201d is to be considered as a figurative expression, signifying \\u201cdistress,\\u201d \\u201canxiety.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d4</span> <i>Trouble</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d4\\u05d5\\u05ea</span> \\u201cterror\\u201d (Ez. xxvi. 21); <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dc\\u05d4 \\u2550 \\u05d1\\u05dc\\u05d4\\u05d4</span> like <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9 \\u2550 \\u05db\\u05e9\\u05d1</span> \\u201clamb.\\u201d <i>And he is not</i>. \\u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class=\\"footnote\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\u201call of them\\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class=\\"footnote\\">See c. xvi., note 27.</i>"]], [["<span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d9</span> <i>Oh !</i><sup>1</sup><i class=\\"footnote\\">A. V., \\u201cWoe.\\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span dir=\\"rtl\\">\\u05e6\\u05dc\\u05e6\\u05dc</span> <i>Shadowing</i>. Reduplication of <span dir=\\"rtl\\">\\u05e6\\u05dc</span> \\u201cshadow.\\u201d A shady land is identical with \\u201ca wide land.\\u201d<sup>2</sup><i class=\\"footnote\\">The idea of connecting \\u201cshady\\u201d with \\u201cwide,\\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class=\\"footnote\\">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>"], ["<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \\u201cthe rivers\\u201d mentioned before, <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d9 \\u05de\\u05de\\u05e9\\u05da \\u05d5\\u05de\\u05d5\\u05e8\\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cScattered and peeled.\\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span dir=\\"rtl\\">\\u05de\\u05df \\u05d4\\u05d5\\u05d0</span> <i>From thence</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cFrom their beginning.\\u201d</i> From that people, or from those rivers.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05de\\u05bc\\u05b6\\u05e0\\u05bc\\u05d5\\u05bc \\u2550 \\u05de\\u05df \\u05d4\\u05d5\\u05bc\\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> a reference to the plural <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9</span> \\u201crivers,\\u201d is very strange. Instead of <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9</span> we have perhaps to read <span dir=\\"rtl\\">\\u05e2\\u05b5\\u05d1\\u05b6\\u05e8 \\u05e0\\u05d4\\u05e8\\u05d9</span></i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d9 \\u05e7\\u05d5 \\u05e7\\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cA nation meted out.\\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d1\\u05d5\\u05e1\\u05d4</span> And therefore it is trodden down. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d0\\u05d5</span> <i>They have spoiled</i>. <span dir=\\"rtl\\">\\u05d0</span> is to replace the second <span dir=\\"rtl\\">\\u05d6</span> of the root which is omitted; comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cthey are thin\\u201d<sup>8</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc</span> \\u201cto be poor.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc\\u05d5 \\u2550 \\u05d3\\u05dc\\u05d9\\u05d5</span> as <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d6\\u05d5 \\u2550 \\u05d1\\u05d5\\u05d0\\u05d5</span>.<br>8a I. E. himself is of opinion that <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b8\\u05d6\\u05d5\\u05bc \\u2550 \\u05d1\\u05d6\\u05d0\\u05d5</span>. See Moznaim, sub voce, <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d7\\u05dc\\u05e4\\u05d9\\u05dd</span>, and Zahoth, On the Numerals, sub voce <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e8\\u05d9\\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \\u201ckings;\\u201d comp. \\u201cThe water of the river\\u201d<sup>9</sup><i class=\\"footnote\\">To this phrase Isaiah adds the explanation: \\u201cThe king of Assyria.\\u201d</i> (viii. 7)."], ["<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib."], ["<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class=\\"footnote\\">In order to remove the anthropomorphism, \\u201cGod takes rest,\\u201d I. E. substitutes for \\u201cGod,\\u201d or the pronoun referring to Him, the word <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d9\\u05e0\\u05d4</span> (lit. \\u201cdwelling,\\u201d) \\u201cthe divine glory revealed in His works.\\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d1\\u05d9\\u05d8\\u05d4</span> \\u201cAnd I shall see.\\u201d<sup>11</sup><i class=\\"footnote\\">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span dir=\\"rtl\\">\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span>\\u2014the word is quoted by I. E. without <span dir=\\"rtl\\">\\u05d1</span>\\u2014and explained by this remark, the exceptional construction of the verb <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05d8</span> with a noun without the preposition <span dir=\\"rtl\\">\\u05d1</span>; he says that it has the meaning of <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d4</span> \\u201cto see,\\u201d which governs the accusative.</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05d5\\u05e0\\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05e8 \\u05e6\\u05d7 \\u2550 \\u05e6\\u05d7</span> \\u201cPure air.\\u201d<sup>12</sup><i class=\\"footnote\\">According to I. E. the words <span dir=\\"rtl\\">\\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05d0\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span>, must be rendered \\u201cwhen the pure air is warm after the rain.\\u201d A. V., \\u201cLike a clear heat upon herbs.\\u201d</i><sup>12</sup><i class=\\"footnote\\">According to I. E. the words <span dir=\\"rtl\\">\\u05db\\u05d7\\u05dd \\u05e6\\u05d7 \\u05d0\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span>, must be rendered \\u201cwhen the pure air is warm after the rain.\\u201d A. V., \\u201cLike a clear heat upon herbs.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9 \\u05d0\\u05d5\\u05e8</span> <i>After rain</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05df \\u05d0\\u05d5\\u05e8\\u05d5</span> \\u201cthe cloud of his rain\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cHis bright cloud.\\u201d</i> (Job xxxvii. 11). The sun is also called <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8</span>, the moon too,\\u2014comp. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9\\u05dd \\u05d2\\u05d3\\u05d5\\u05dc\\u05d9\\u05dd</span> \\u201cgreat luminaries\\u201d<sup>14</sup><i class=\\"footnote\\">Sun and moon.</i> (Ps. cxxxvi. 7)\\u2014because they are the cause of the rain,<sup>14a</sup><i class=\\"footnote\\">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05de\\u05dc</span> <i>Ripening</i>, Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05de\\u05dc</span> \\u201cAnd it ripened\\u201d (Num. xvii. 23). <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05d4 \\u05e0\\u05e6\\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d6\\u05dc\\u05d9\\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d8\\u05d9\\u05e9\\u05d5\\u05ea</span> The large branches, that spread <span dir=\\"rtl\\">(\\u05e0\\u05d8\\u05e9)</span> widely. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05ea \\u2550 \\u05d4\\u05ea\\u05d6</span> \\u201cHe cut.\\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class=\\"footnote\\">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e7 \\u05e2\\u05d1\\u05e8</span> \\u201cHath gone, passed by\\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\\u201d"], ["<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d9\\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b5\\u05e9\\u05c1</span> (Est. i. 6), and <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05d9\\u05b4\\u05e9\\u05c1</span> <span dir=\\"ltr\\">(1</span> Chron. xxix. 2), \\u201cmarble.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e5</span> <i>And shall summer</i>. Comp. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e5</span> \\u201csummer\\u201d (Gen. viii. 22). <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e8\\u05e3</span> <i>Shall winter</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05e8\\u05b6\\u05e3</span> \\u201cwinter\\u201d (Gen. viii. 22).\\u2014The beasts will remain there to eat the corpses of the killed."], ["<span dir=\\"rtl\\">\\u05e9\\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\\u2014\\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\\u201d etc.<sup>16</sup><i class=\\"footnote\\">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)"]], [["<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees."], ["<span dir=\\"rtl\\">\\u05d5\\u05e1\\u05db\\u05e1\\u05db\\u05ea\\u05d9</span> <i>And I will set</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05db\\u05e1\\u05da</span> \\u201cHe will set up\\u201d (ix. 10)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e7\\u05d4</span> <i>And shall fail</i>. Root <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span> \\u201cto empty.\\u201d Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span> \\u201cmaketh empty\\u201d (xxiv. 1). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e7\\u05d4</span> is Niphal of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span>, and is formed like <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05d1\\u05d4</span> \\u201cand it will be wound about\\u201d<sup>1</sup><i class=\\"footnote\\">The regular form of the Niphal third person fem. sing. past of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7</span> and <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d1</span> is <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05e1\\u05b7\\u05d1\\u05bc\\u05b8\\u05d4 \\u05e0\\u05b8\\u05d1\\u05b7\\u05e7\\u05bc\\u05b8\\u05d4</span>, but the reduplication is very often neglected in the verbs <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d6\\u05b0\\u05de\\u05d5\\u05bc ,\\u05d5\\u05b0\\u05e0\\u05b8\\u05d1\\u05b0\\u05dc\\u05b8\\u05d4</span> (Gen. xi. 6,7) from <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span> and <span dir=\\"rtl\\">\\u05d6\\u05d8\\u05dd</span>.</i> (Ez. xli. 7). <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05dd</span> <i>Charmers</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d8</span> \\u201csoftly\\u201d (1 Kings xxi. 27); <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05d9\\u05dd</span> signifies \\u201cthings that are done secretly.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e1\\u05db\\u05e8\\u05ea\\u05d9</span> <i>And I will give over</i>. The <span dir=\\"rtl\\">\\u05db</span> is here, according to some, substituted for <span dir=\\"rtl\\">\\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05db\\u05e8\\u05d5</span> \\u201cand were stopped\\u201d<sup>2</sup><i class=\\"footnote\\">The second explanation is not different from the first in substance, but in the wording, because after all <span dir=\\"rtl\\">\\u05e1\\u05db\\u05e8</span> means the same as <span dir=\\"rtl\\">\\u05e1\\u05d2\\u05e8</span> \\u201cto shut,\\u201d \\u201cto stop,\\u201d \\u201cto deliver up,\\u201d whether we say that the former is derived from the latter by the change of <span dir=\\"rtl\\">\\u05d2</span> into <span dir=\\"rtl\\">\\u05db</span> or not.</i> (Gen. viii. 2). <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05e0\\u05d9\\u05dd \\u05e7\\u05e9\\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class=\\"footnote\\">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd shall fail,\\u201d \\u201cfaileth.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05e0\\u05dd \\u05d1\\u05e6\\u05de\\u05d0 \\u05e0\\u05e9\\u05ea\\u05d4</span> \\u201ctheir tongue is dry for thirst\\u201d (xli. 17)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05e0\\u05d9\\u05d7\\u05d5</span> <i>And shall leave.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd they shall turn far away.\\u201d</i></i>. <span dir=\\"rtl\\">\\u05d0</span> is epenthetic. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d6\\u05e0\\u05d9\\u05d7\\u05d5 \\u05e0\\u05d4\\u05e8\\u05d5\\u05ea</span> \\u201cAnd the people will leave the rivers.\\u201d<sup>6</sup><i class=\\"footnote\\">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc\\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cShall be emptied.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05dc</span> \\u201cpoor\\u201d (Lev. xiv. 21). <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d5\\u05e8\\u05d9 \\u05de\\u05e6\\u05d5\\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe rivers of defence.\\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d4 \\u05d5\\u05e1\\u05d5\\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05dc\\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cShall wither.\\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9)."], ["<span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span> Some compare it with <span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05e8\\u05d4</span> \\u201cspreading himself\\u201d (Ps. xxxvii. 35), and say that it means \\u201cgreen;\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThe paper reeds.\\u201d</i> \\u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\\u201d Others, \\u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d4</span> \\u201cto be naked,\\u201d \\u201cto be without the covering;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span> \\u201cnaked places\\u201d is, according to this remark, the proper expression for \\u201cbanks of rivers which are bare of their usual verdure,\\u201d the verdure being, as it were, the covering of the earth.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> And they shall mourn. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d9\\u05d2\\u05d9\\u05dd</span> <i>The fishers</i>. A noun analogous to <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1\\u05b4\\u05d9\\u05dd</span> \\u201cthieves\\u201d (i. 23). <span dir=\\"rtl\\">\\u05d7\\u05db\\u05d4</span> <i>Angle</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05db\\u05d4</span> \\u201cwith an angle\\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05da\\u05b0</span> \\u201cpalate,\\u201d but they are far from being right.<sup>12</sup><i class=\\"footnote\\">I. E. does not show, why he rejects this derivation; it seems rather probable that <span dir=\\"rtl\\">\\u05d7\\u05db\\u05d4</span> \\u201cangle\\u201d is derived from <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05da\\u05b0</span> \\u201cpalate,\\u201d because the hook takes hold of the fish in the palate.</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05e8\\u05ea</span> Net."], ["<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05e7\\u05d5\\u05ea</span> <i>Red</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cFire.\\u201d</i> Some compare it with <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e8\\u05e7</span> \\u201ccomb,\\u201d but more correctly it is derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8\\u05e7</span> \\u201cvine branch\\u201d (v. 2), and it signifies, \\u201chaving the colour of the vine branch,\\u201d \\u201cred;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e7\\u05d9\\u05dd</span> \\u201cred\\u201d (Zac. i. 8). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9</span> It is either an adjective, meaning \\u201cwhite,\\u201d<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cNet-works.\\u201d</i> or a noun, signifying \\u201cfine things,\\u201d <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b8\\u05d9</span> being a plural form used instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9\\u05dd</span>; comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9</span> \\u201cthe nobles of\\u201d (Jer. xxvii. 20).<sup>15</sup><i class=\\"footnote\\">As the Hebrew text stands <span dir=\\"rtl\\">\\u05d5\\u05db\\u05de\\u05d5\\u05d4\\u05d5 \\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b5\\u05d9</span> does not contribute anything to the explanation of the irregular form <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05b9\\u05e8\\u05b8\\u05d9</span>. The text seems to be incorrect; after <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5\\u05d4\\u05d5</span> some instance like <span dir=\\"rtl\\">\\u05d7\\u05b7\\u05dc\\u05d5\\u05b9\\u05e0\\u05b8\\u05d9</span> \\u201cwindows\\u201d (Jer. xxii. 17), or <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05d5\\u05b9\\u05d1\\u05b7\\u05d9</span> \\u201cgrasshoppers\\u201d (Am. xii. 1) is expected, and instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> we should perhaps read <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea \\u05d4\\u05d9\\u05d5\\u05f4\\u05d3</span> \\u201cthe <span dir=\\"rtl\\">\\u05d9</span> being sounded.\\u201d (See Rashi and Michlal Jophi ad locum.)</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cIn the purposes thereof.\\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> <i>Sluices</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05db\\u05e8\\u05d5</span> \\u201cand they were stopped\\u201d (Gen. viii. 2), although <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> is spelt with <span dir=\\"rtl\\">\\u05e9\\u05b9</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d5\\u05e8\\u05d9 \\u2550 \\u05d1\\u05e9\\u05d5\\u05e8\\u05d9</span> \\u201cwhen I depart\\u201d (Hos. ix. 12). <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05de\\u05d9 \\u05e0\\u05e4\\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span dir=\\"rtl\\">(\\u05e0\\u05e4\\u05e9)</span> of the fish.<sup>17</sup><i class=\\"footnote\\">This explanation is against the accents, which require <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> rather to be joined to <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9</span> than to the following word. According to I. E. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> together with <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d0\\u05e0\\u05de\\u05d9</span> is one expression, the object to <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05e9\\u0596\\u05b9\\u05b5\\u05d9 \\u05e9\\u05b9\\u05b6\\u05db\\u05a5\\u05b6\\u05e8 \\u05d0\\u05b7\\u05e0\\u05b0\\u05de\\u05b5\\u05d9\\u05be\\u05e0\\u05b8\\u0591\\u05e4\\u05b6\\u05e9\\u05b9</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4, \\u05d9\\u05e2\\u05e6\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4 \\u2550 \\u05d7\\u05db\\u05de\\u05d9 \\u05d9\\u05d5\\u05e2\\u05e6\\u05d9 \\u05e4\\u05e8\\u05e2\\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cThe wise counsellors of Pharaoh.\\u201d</i> This is an elliptical expression; comp. <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05d9 \\u05e0\\u05d7\\u05dc\\u05d9 \\u05d3\\u05d1\\u05e9</span> \\u201cRivers, brooks of honey\\u201d<sup>19</sup><i class=\\"footnote\\">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e6\\u05d9</span> is a genitive governed by the first noun <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d9</span>: \\u201cthe wise of the counsellors of Pharaoh.\\u201d</i> (Job xxx. 17). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e2\\u05e8\\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIs become brutish;.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> \\u201cfool\\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \\u201cA son of free men\\u201d (Koh. x. 17). Each of them will praise himself: \\u201cmy father was wise, my forefathers in days of old were also kings.\\u201d"], ["<i>Where are thy wise men</i>, etc. \\u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05dc\\u05d5</span> <i>Are become fools</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05dc\\u05e0\\u05d5</span> \\u201cwe acted foolishly\\u201d (Num. xii. 11). <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05d5</span> <i>They are deceived</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d9\\u05d0\\u05e0\\u05d9</span> \\u201chath beguiled me\\u201d (Gen. iii. 13); it is Niphal. <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05ea</span> <i>The stay</i>. The nobles. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d5\\u05ea</span> \\u201cthe chiefs\\u201d (Judges xx. 2). <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d8\\u05d9\\u05d4</span> <i>The tribes thereof</i>, that is, \\u201cher families.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da \\u2550 \\u05de\\u05e1\\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \\u201cto mingle.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e2\\u05d9\\u05dd</span> <i>Perverseness</i>. An irregular form of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d4</span> \\u201cto overturn.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d5\\u05bc\\u05b8\\u05d4</span> \\u201cOverturned\\u201d (Ez. xxi. 32)."], ["<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \\u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\\u201d In the same way the phrase, \\u201cpalm-tree and reed,\\u201d is to be explained."], ["<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord."], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e0\\u05d0</span> <i>For a terror</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e0\\u05d5</span> \\u201cthey reel to and fro\\u201d (Ps. cvii. 27). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05de\\u05d7\\u05d5\\u05e0\\u05d4</span> \\u201cand with the compass\\u201d<sup>21</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2 \\u2550 \\u05d7\\u05d2\\u05d2</span>, \\u201cto move about,\\u201d \\u201cto stagger,\\u201d \\u201cto fear.\\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant."], ["<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class=\\"footnote\\">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \\u201cCanaan\\u201d is here used for \\u201cHebrew.\\u201d Rashi explains: \\u201cThe holy language spoken by the Israelites, who dwell in Canaan.\\u201d</i> <span dir=\\"rtl\\"><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe city of destruction.\\u201d</i>\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span> The name of a town. It is surprising how people can confound <span dir=\\"ltr\\">\\u05d4</span> with <span dir=\\"ltr\\">\\u05d7</span> <span dir=\\"rtl\\"><sup>24</sup><i class=\\"footnote\\">The Targum has besides the literal translation of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span>, namely <span dir=\\"rtl\\"> \\u05d3\\u05e2\\u05ea\\u05d9\\u05d3\\u05d0 \\u05dc\\u05de\\u05d7\\u05e8\\u05d1 \\u05e7\\u05e8\\u05ea\\u05d0</span> \\u201ccity of destruction,\\u201d also the name <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05ea \\u05e9\\u05de\\u05e9</span>, \\u201cthe city of the sun,\\u201d the origin of which some find in the reading of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d7\\u05e8\\u05e1</span>, instead of <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05d4\\u05d4\\u05e8\\u05e1</span>. As to <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e1</span> \\u201csun,\\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\\u05d4\\u05d4\\u05e8\\u05e1 with \\u05d4\\u05d7\\u05e8\\u05e1)</span>"], ["<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class=\\"footnote\\">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class=\\"footnote\\">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \\u201cAnd they will worship with sacrifice and meat-offering\\u201d (ver. 21)."], ["<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05d9\\u05e2 \\u05d5\\u05e8\\u05d1</span> may be explained as <span dir=\\"rtl\\"><i>\\u1f10\\u03bd \\u03b4\\u03b9\\u00e0 \\u03b4\\u03c5o\\u1fd6\\u03bd</i></span>: \\u201ca deliverer who is also a great man;\\u201d \\u201ca great deliverer.\\u201d It would be a more natural explanation to take <span dir=\\"rtl\\">\\u05e8\\u05d1</span> as participle of <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span> \\u201cto plead;\\u201d \\u201ca helper and a defender.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cchief\\u201d (Est. i. 8)."], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d1\\u05d3\\u05d5 \\u05d1\\u05d6\\u05d1\\u05d7 \\u2550 \\u05d5\\u05e2\\u05d1\\u05d3\\u05d5 \\u05d6\\u05d1\\u05d7</span> \\u201cAnd they shall worship with sacrifice.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05dd \\u05e8\\u05e4\\u05d0 \\u2550 \\u05d5\\u05e8\\u05e4\\u05d0</span> And he will surely heal them. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e2\\u05ea\\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer."], ["<span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d5\\u05e8\\u05d4</span> To Assyria.\\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class=\\"footnote\\">This assertion is probably based on the last words of this verse, <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e8\\u05d9\\u05dd \\u05d0\\u05ea \\u05d0\\u05e9\\u05d5\\u05e8 \\u05d5\\u05e2\\u05d1\\u05e8\\u05d5</span>, \\u201cAnd the Egyptians shall serve the Assyrians.\\u201d (A. V., \\u201cwith the Assyrians.\\u201d) The Hebrew <span dir=\\"rtl\\">\\u05d0\\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \\u201cwith.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9\\u05d9\\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05dc\\u05e9\\u05d9\\u05dd</span> \\u201cand chiefs\\u201d<sup>29</sup><i class=\\"footnote\\">Literally, according to I. E., \\u201cofficers of the third rank.\\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> meant \\u201cchief,\\u201d it would signify, according to I. E., \\u201can officer of a lower rank\\u201d that had above him the <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e0\\u05d4</span>, \\u201cthe officer of the second rank,\\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9\\u05d4</span> \\u201ca third\\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9\\u05d4</span> \\u201cthree,\\u201d and explained by \\u201cthe third;\\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \\u201ca blessing in the midst of the land,\\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class=\\"footnote\\">Comp. next verse.</i>"], ["<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \\u201che will be a blessing,\\u201d etc; or He has blessed each of the three.<sup>32</sup><i class=\\"footnote\\">The question is here, to which word does the pronoun in <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b5\\u05e8\\u05b0\\u05db\\u05d5\\u05b9</span> \\u201che blessed him\\u201d refer. The one explanation refers it to \\u201cIsrael;\\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \\u201cIsrael, Egypt, and Assyria,\\u201d and explains the singular of the pronoun in the usual way, \\u201ceach of them.\\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \\u201cmy people.\\u201d <i>And the work of my hands</i> (and not \\u201cmy people\\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\\u00e6an translation renders this passage thus: \\u201cBlessed be my people that is in Egypt.\\u201d"]], [["<i>Sargon</i>.<sup>1</sup><i class=\\"footnote\\">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines."], ["<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class=\\"footnote\\">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05e4\\u05ea</span> <i>And an example</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cWonder,\\u201d \\u201csign.\\u201d</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cWonder,\\u201d \\u201csign.\\u201d</i> Comp. \\u201cAnd Ezekiel shall be unto you an example\\u201d (Ez. xxiv. 24). <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> Either \\u201cin three years from that day,\\u201d<sup>4</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05d3 \\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd\\u2550\\u05e9\\u05dc\\u05e9 \\u05e9\\u05e0\\u05d9\\u05dd</span>.</i> or \\u201cthree years,\\u201d shall Egypt be in misfortune."], ["<i>Ethiopia</i>, that came to help them. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d7\\u05b0\\u05b7\\u05e9\\u05c1\\u05d5\\u05bc\\u05e4\\u05b7\\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd uncovered\\u201d</i> The first person refers either to the prophet, \\u201cthe people whose nakedness he indicated by going naked,\\u201d or to God; \\u201cthe people whom God hath made bare.\\u201d<sup>6</sup><i class=\\"footnote\\">I. E. considers the ending <span dir=\\"rtl\\">\\u2013\\u05b7\\u05d9</span> in <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05b7\\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05b5\\u05d9</span>, the construct state of the plural <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05e9\\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> Either, \\u201cTo the shame of Egypt;\\u201d or join <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9</span>, mentioned before, also to <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea</span>, so that <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> is in apposition to <span dir=\\"rtl\\">.<sup>7</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> refers to the whole sentence. \\u201cAll the preceding will be to the disgrace of Egypt;\\u201d according to the second, it is the complement to <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e9\\u05d5\\u05e4\\u05d9</span> \\u201cuncovered with regard to their nakedness.\\u201d</i>\\u05e9\\u05ea</span>"], ["<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\\u2014that is, of whose alliance\\u2014they were proud."], ["<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \\u201cThis has happened to those to whom we fled,\\u201d etc.<sup>8</sup><i class=\\"footnote\\">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span dir=\\"rtl\\">\\u05d0\\u05d9</span> \\u201cisland.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8 \\u05d9\\u05dd</span> \\u201cThe desert<sup>1</sup><i class=\\"footnote\\">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\\u201d that is, Babylon, which is west of Persia and Media; or \\u201cthe desert of the sea,\\u201d<sup>2</sup><i class=\\"footnote\\">The river Euphrates may be called <span dir=\\"rtl\\">\\u05d9\\u05dd</span> \\u201csea,\\u201d on account of its width.</i> <span dir=\\"rtl\\">\\u05d9\\u05dd</span> being taken in its original sense, \\u201cthe sea.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05dc\\u05d5\\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class=\\"footnote\\">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media."], ["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class=\\"footnote\\">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class=\\"footnote\\">See c. xiii. Note 7.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05bc\\u05e8\\u05b4\\u05bd\\u05d9</span> <i>Besiege</i>. Root <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201cto besiege;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e8\\u05ea</span> \\u201cand thou wilt besiege\\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05d5\\u05bc\\u05d1\\u05b4\\u05bd\\u05d9</span> \\u201creturn\\u201d (Ps. cxvi. 7).<sup>6</sup><i class=\\"footnote\\">The regular form is <span dir=\\"rtl\\">\\u05e6\\u05bd\\u05d5\\u05bc\\u05e8\\u05b4\\u05d9</span>. The accent of the verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \\u201cNone will be left that should sigh for Babylon;\\u201d others, \\u201cAll the sighing she has caused, has ceased.\\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class=\\"footnote\\">The text has the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, \\u201cfrom the beginning of \\u2018All sighing thereof;\\u2019\\u201d but if I. E. intended to say, \\u201cfrom the words \\u2018 All sighing thereof,\\u2019\\u201d he would have said <span dir=\\"rtl\\">\\u05de\\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, from \\u201cAll the sighing thereof;\\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05d4\\u05e4\\u05e1\\u05d5\\u05e7</span> \\u201cfrom the beginning of the verse,\\u201d instead of <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d7\\u05dc\\u05ea \\u05db\\u05dc \\u05d0\\u05e0\\u05d7\\u05ea\\u05d4</span>, \\u201cfrom the beginning of \\u2018 All the sighing thereof.\\u2019\\u201d\\u2014I. E. seems to have read <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05e0\\u05b0\\u05d7\\u05b8\\u05ea\\u05b8\\u05d4\\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \\u201cTherefore are my loins filled with pain\\u201d (ver. 3)? The connection is as follows: the king says, \\u201cWhen I heard the cry, \\u2018 Go up, O Elam \\u2018\\u201d\\u2014the soldiers used to call out in battle the name of their country\\u2014\\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d4</span>, \\u201cAnd he drank;\\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d4</span>, the plural <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05ea\\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\\u201d<sup>9</sup><i class=\\"footnote\\">Comp. Dan. v. 1, and v. 30.</i>"], ["<i>Therefore</i>. Because I heard the cry, \\u201cGo up, O Elam,\\u201d I neither heard nor saw anything on account of my great fear."], ["<span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e6\\u05d5\\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cFearfulness.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e4\\u05dc\\u05e6\\u05ea\\u05d4</span> \\u201cher pride\\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \\u201ctrembling;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e4\\u05dc\\u05e6\\u05d5\\u05df</span> \\u201cthey tremble\\u201d (Job ix. 6).<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e5</span> has, according to I. E., two meanings, (1) \\u201cto boast,\\u201d (2) \\u201cto terrify.\\u201d For the first, however, there is no authority; the instance of <span dir=\\"rtl\\">\\u05de\\u05e4\\u05dc\\u05e6\\u05ea\\u05d4</span> proves nothing; it means, as may be seen from the context, \\u201cher idol,\\u201d \\u201cthe object of her fear,\\u201d so that all meanings of this root can be derived from the same origin, <span dir=\\"rtl\\">\\u05e4\\u05dc\\u05e5</span> \\u201cto terrify.\\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3)."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d4 \\u05d4\\u05e6\\u05e4\\u05d9\\u05ea</span> I think that these words are hap. leg., and that the phrase means \\u201csing the song.\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cWatch the watchtower.\\u201d\\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \\u201cshield,\\u201d <span dir=\\"rtl\\">\\u05de\\u05b8\\u05d2\\u05b5\\u05d6</span>, because he protects the people; comp. \\u201cBehold, O Lord, our shield\\u201d<sup>13</sup><i class=\\"footnote\\">\\u201cOur shield\\u201d is not in apposition to \\u201cO Lord;\\u201d it is the objective case, governed by the imperative \\u201cbehold,\\u201d and refers to the same person as \\u201cthe face of our anointed\\u201d in the second half of the verse. The words \\u201cArise, etc.,\\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10)."], ["<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class=\\"footnote\\">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \\u201cunto me,\\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision."], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d0\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>When he sees</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he saw,\\u201d \\u201cAnd he hearkened.\\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he saw,\\u201d \\u201cAnd he hearkened.\\u201d According to I. E., these sentences are not co-<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cAnd.\\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e7\\u05d5\\u05e7 \\u2550 \\u05d0\\u05e8\\u05d9\\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class=\\"footnote\\">The arithmetical value of the letters of the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d4</span>, is 1 + 200 + 10 + 5 \\u2550 216, that of <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05e7\\u05d5\\u05e7</span>, <span dir=\\"ltr\\">8 + 2 + 100 + 6 + 100 \\u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span dir=\\"rtl\\">\\u05d1</span> must be supplied; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05d0\\u05d5\\u05db\\u05dc\\u05d4</span> \\u201cas a consuming fire\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cA consuming fire.\\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy."], ["<span dir=\\"rtl\\">\\u05e6\\u05de\\u05d3</span> <i>With a couple</i>. Supply <span dir=\\"rtl\\">\\u05e2\\u05dd</span>. \\u201cwith,\\u201d before <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05df .\\u05e6\\u05de\\u05d3</span> And every one of them answered,<sup>19</sup><i class=\\"footnote\\">The use of the singular in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05df</span>, \\u201cAnd he answered,\\u201d after the plural \\u201cchariots of men,\\u201d etc., is explained by assuming the identity of the plural \\u201cthey,\\u201d and the singular, \\u201cevery one of them.\\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \\u201che\\u201d could refer; comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05d9\\u05dc\\u05d3\\u05d4 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05dc\\u05dc\\u05d5\\u05d9</span> \\u201cwhom she had born unto Levi\\u201d (Num. xxvi. 59).<sup>20</sup><i class=\\"footnote\\">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span dir=\\"rtl\\">.\\u05d9\\u05b8\\u05dc\\u05b0\\u05d3\\u05b8\\u05d4 \\u05d4\\u05b7\\u05d9\\u05d5\\u05b9\\u05dc\\u05b6\\u05d3\\u05b6\\u05ea ,\\u05e9\\u05b4\\u05c1\\u05d1\\u05bc\\u05b5\\u05e8 \\u05d4\\u05b7\\u05de\\u05bc\\u05b0\\u05e9\\u05c1\\u05b7\\u05d1\\u05bc\\u05b5\\u05be</span></i>"], ["<i>My threshing</i>. Babylon is the object of threshing; the pronoun \\u201cmy\\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \\u201cI also threshed it, and it has become like \\u2018 the corn of my floor.\\u2019\\u201d It is also possible that <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d2\\u05e8\\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class=\\"footnote\\">According to the first explanation, Babylon is to be understood by the expression \\u201cMy threshing and the com of my floor;\\u201d according to the second, it signifies Babylon and Israel.</i>"], ["<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \\u201cWatchman, tell me, what is the time of the night, what is the time of the night?\\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class=\\"footnote\\">See c. xv., Note 1.\\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05df</span> is properly followed by the genitive of the noun <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d1\\u05d5\\u05df</span> \\u201cwhiteness,\\u201d or \\u201cHelbon\\u201d (name of a place), not by an adjective \\u201cwhite,\\u201d or \\u201cgood,\\u201d as I. E. seems to suppose; in the other example, if <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d9\\u05b4\\u05df</span> is necessarily to be taken as the construct state, <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201cthe best\\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b4\\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span dir=\\"rtl\\">\\u05de\\u05b4\\u05dc\\u05bc\\u05b4\\u05d9\\u05b4\\u05dc</span> is supported by the parallelism; <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05de\\u05b4\\u05dc\\u05bc\\u05b7\\u05d9\\u05b0\\u05dc\\u05b8\\u05d4</span> in the first part appears to have the same meaning as <span dir=\\"rtl\\">\\u05de\\u05b7\\u05d4 \\u05de\\u05b4\\u05dc\\u05bc\\u05b5\\u05d9\\u05dc</span> in the second part.</i> like <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d9\\u05d6 \\u05d7\\u05dc\\u05d1\\u05d5\\u05df</span> \\u201cin the good wine of\\u201d<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wine of Helbon;\\u201d \\u201clike the best wine.\\u201d</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wine of Helbon;\\u201d \\u201clike the best wine.\\u201d</i> (Ez. xxvii. 18); <span dir=\\"rtl\\">\\u05de\\u05d9\\u05d9\\u05df \\u05d4\\u05d8\\u05d5\\u05d1</span> \\u201clike the good wine of\\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \\u201cO watchman, how much has passed of the night? O watchman, how much is left?\\u201d<sup>24</sup><i class=\\"footnote\\">The words of the Gaon referred to, are the following:</i> I explain it thus, \\u201cO watchman, what of such and such a night of the week;\\u201d comp. xv. 1."], ["<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThe morning cometh,\\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\\u2014for you<sup>25a</sup><i class=\\"footnote\\">The Seirite spy is addressed. See ver. 11.</i> are one of them\\u2014did not come against us to war. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d9\\u05d5\\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i><sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i><sup>26</sup><i class=\\"footnote\\">This root is very often met with in the Talmud in the phrases <span dir=\\"rtl\\">,\\u05d0\\u05d1\\u05e2\\u05d9\\u05d5 \\u05dc\\u05d4\\u05d5 ,\\u05dc\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d9</span> \\u201cThey\\u201d or \\u201che asked a question.\\u201d\\u2014A. V., \\u201cYe will enquire.\\u201d \\u201cEnquire ye.\\u201d</i> The root <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d4</span> \\u201cto wish,\\u201d \\u201cto enquire,\\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span dir=\\"rtl\\">\\u05d9</span> being substituted for <span dir=\\"rtl\\">\\u05d4</span>. The same is the case in <span dir=\\"rtl\\">\\u05d1\\u05b0\\u05bc\\u05e2\\u05b8\\u05d9\\u05d5\\u05bc</span> \\u201cwish ye,\\u201d which is like <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05dc\\u05b8\\u05d7\\u05d5\\u05bc</span> \\u201csend\\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span dir=\\"rtl\\">\\u05d0\\u05b0\\u05b7\\u05ea\\u05d5\\u05bc</span>; the <span dir=\\"rtl\\">\\u05d0</span> has a Zere,<sup>27</sup><i class=\\"footnote\\">The text has <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05de\\u05e5</span>, the Zere being also called \\u201cKamez katan.\\u201d\\u2014<span dir=\\"rtl\\">\\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05dc\\u05b8\\u05d7\\u05d5\\u05bc</span> \\u201csend.\\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> by Zere.</i> probably because of its guttural character. By \\u201cthe watchman,\\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country."], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water."], ["<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d9\\u05d5</span> <i>Bring</i>. <span dir=\\"rtl\\">\\u05d4</span> is instead of <span dir=\\"rtl\\"><sup>28</sup><i class=\\"footnote\\">This passage seems to be corrupt, for in <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span>, the <span dir=\\"rtl\\">\\u05d4</span> is not instead of <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea\\u05b8\\u05d5\\u05bc ;\\u05d0</span> \\u201cCome,\\u201d being imperative Kal, <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> \\u201cbring,\\u201d imperative Hiphil. Very probably I. E. means to say that the <span dir=\\"rtl\\">\\u05d4</span> is instead of <span dir=\\"rtl\\">\\u05d4</span> and <span dir=\\"rtl\\">\\u05d0</span>, the full form being <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05d0\\u05b0\\u05b7\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span> or <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05d0\\u05ea\\u05b8\\u05d9\\u05d5\\u05bc</span>.</i>.\\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends."], ["<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d4</span>. According to some, \\u201csharp,\\u201d the <span dir=\\"rtl\\">\\u05e0</span> being put instead of <span dir=\\"rtl\\">(\\u05dc\\u05d8\\u05d5\\u05e9\\u05d4 \\u2550 \\u05e0\\u05d8\\u05d5\\u05e9\\u05d4) \\u05dc</span>; this is wrong;<sup>29</sup><i class=\\"footnote\\">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05d5\\u05e9\\u05d4</span> means \\u201cspread;\\u201d comp. 1 Sam. xxx. 16."], ["<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \\u201cbecause they did not prevent you,\\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class=\\"footnote\\">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>"], ["<i>And the residue</i>, etc. This expression indicates that the greater part will perish."], ["<img 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OAf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\\nJeXly6phhpovLLjpQgJ3rIAKjjycADJ+wj7YQgP/2Q==\\n\\">"]], [["<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances."], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d0\\u05d5\\u05ea</span> <i>Stirs</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> to \\u201cstir\\u201d; comp. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df</span> \\u201cnoise\\u201d (xiii. 4). <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d6\\u05d4</span> <i>Joyous</i>.\\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight."], ["<span dir=\\"rtl\\">\\u05de\\u05e7\\u05e9\\u05ea \\u05d0\\u05e1\\u05e8\\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThey are bound by the archers.\\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7 \\u05d1\\u05e8\\u05d7\\u05d5 \\u05f3</span> <i>Which have fled from far</i>. The relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cwhich\\u201d is to be supplied; comp. <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d0\\u05e9\\u05e8 \\u05dc\\u05d1\\u05d1\\u05dd \\u05e9\\u05dc\\u05dd \\u2550 \\u05e2\\u05dd \\u05dc\\u05d1\\u05d1\\u05dd \\u05e9\\u05dc\\u05dd</span> \\u201cin behalf of those whose heart is perfect\\u201d (2 Chr. xvi. 9)."], ["<i>Therefore said I</i>. The first person refers to the prophet. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05de\\u05e0\\u05d9</span> <i>Look away from me</i>. Root <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto let loose,\\u201d \\u201cto turn away;\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d4</span> \\u201cThou wilt depart\\u201d<sup>2</sup><i class=\\"footnote\\">See chap. xvii. Note 11.</i> (Job vii. 19). <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8\\u05e8 \\u05d1\\u05d1\\u05db\\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cI will weep bitterly.\\u201d According to I. E., the Piel of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e8</span> is causative, and the object <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05e2\\u05d9\\u05dd</span> \\u201cthe bitterness,\\u201d is to be supplied here.</i> I will embitter those that listen."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05d1\\u05d5\\u05db\\u05d4</span> <i>And of perplexity</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05db\\u05d9\\u05dd</span> \\u201centangled\\u201d (Ex. xiv. 3). <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05e7\\u05e8</span> \\u201coverthrowing,\\u201d or \\u201cpulling down,\\u201d derived from <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8</span> \\u201cwall,\\u201d with a negative sense; comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e8\\u05e9\\u05da</span>, \\u201cand he will take away thy root\\u201d (Ps. lii. 7), derived from <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span> \\u201croot.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d5\\u05e2 \\u05d0\\u05dc \\u05d4\\u05d4\\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e2\\u05d5 \\u05d5\\u05d0\\u05d9\\u05df \\u05de\\u05d5\\u05e9\\u05d9\\u05e2</span> \\u201cthey look, but there is none to save\\u201d (2 Sam. xxii. 42); others, \\u201ctheir cry will reach the mountains.\\u201d<sup>4</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> is identified with <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto turn,\\u201d\\u201cto look,\\u201d or \\u201cto trust;\\u201d and the meaning of the phrase is, \\u201cit will be as if they trusted to the mountains, that could not help\\u201d (see c. xvii. 7). The second explanation takes <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> in its usual meaning \\u201cto cry:\\u201d \\u201cTheir cry will be so loud that it will reach the mountains, that are far away.\\u201d</i>"], ["<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class=\\"footnote\\">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class=\\"footnote\\">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d9\\u05dc\\u05d5 \\u05e9\\u05d7\\u05dd \\u05d1\\u05e2\\u05dc\\u05d9 \\u05de\\u05d3\\u05d9\\u05e0\\u05d5\\u05ea</span> \\u201cthough they are in possession of provinces;\\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8</span> with this phrase: \\u201cthough they are in possession of the provinces of Kir,\\u201d it is impossible to find any sense in it. If, however, we add <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d5\\u05e7\\u05d5\\u05ea</span> \\u201cdistant,\\u201d as is done in the translation, all difficulty is at once removed. <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05e8 \\u05d0\\u05e4\\u05d9\\u05dc\\u05d5 \\u05e9\\u05d4\\u05dd \\u05d1\\u05e2\\u05dc\\u05d9 \\u05de\\u05d3\\u05d9\\u05e0\\u05d5\\u05ea \\u05e8\\u05d7\\u05d5\\u05e7\\u05d5\\u05ea</span> \\u201ceven Kir, that is a distant country,\\u201d or, \\u201ceven the inhabitants of Kir, that live in distant countries,\\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\\u2014comp. \\u201cAnd Aram from Kir\\u201d (Am. ix. 7)<sup>8</sup><i class=\\"footnote\\">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\\u2014<i>will uncover the shield</i> round Jerusalem against Israel."], ["<i>Thy valleys</i>. The second person refers to Jerusalem. <span dir=\\"rtl\\">\\u05e9\\u05ea \\u05e9\\u05ea\\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThey set themselves in array.\\u201d</i> the forts, the trenches, and all the instruments of war."], ["<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05dc</span>, \\u201cAnd he discovered\\u201d might also be referred to God.<sup>10</sup><i class=\\"footnote\\">According to the first explanation, \\u201cthe enemy\\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed."], ["<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town."], ["<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class=\\"footnote\\">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e7\\u05d5\\u05d4</span> <i>And a ditch</i>. <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d5\\u05d4 \\u05de\\u05d9\\u05dd \\u2550 \\u05de\\u05e7\\u05d5\\u05d4</span> \\u201cA gathering of water\\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> <i>Long ago</i>. Join <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> either with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e6\\u05e8\\u05d4</span>, \\u201che that fashioned it long ago,\\u201d or with <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e8\\u05d0\\u05d9\\u05ea\\u05dd</span>, \\u201cyou have not seen for a long time.\\u201d<sup>12</sup><i class=\\"footnote\\">The second explanation is not in accordance with the accents; <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05d5\\u05b9\\u05e6\\u05b0\\u05e8\\u05b8\\u05a5\\u05d4\\u05bc</span> has a conjunctive, <span dir=\\"rtl\\">\\u05de\\u05b5\\u05e8\\u05b8\\u05d7\\u05ad\\u05d5\\u05b9\\u05e7</span> a disjunctive accent.</i>"], ["<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class=\\"footnote\\">The meaning of the phrase is therefore, \\u201cAnd the prophet, in the name of God, declared.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> is used with reference to cattle instead of <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8</span>, and on the other side <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d7\\u05d8\\u05dd</span>, \\u201cAnd he slaughtered them\\u201d (Num. xiv. 16) is used with reference to men instead of <span dir=\\"rtl\\"><sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2</span> \\u201cto slay,\\u201d is used with reference to man, <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8</span> \\u201cto kill,\\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\\u05d5\\u05d9\\u05d4\\u05e8\\u05d2\\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class=\\"footnote\\">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> In mine ears.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cIn mine ears, by the Lord,\\u201d etc.</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05b8\\u05d6\\u05b0\\u05e0\\u05b5\\u05d9</span> \\u201cthe ears of.\\u201d<sup>17</sup><i class=\\"footnote\\">The complete sentence would be: \\u201cIn mine ears, the ears of the Lord,\\u201d etc.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05db\\u05dd \\u05d9\\u05d9</span> \\u201cYour prophet, the prophet of the Lord\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cA prophet among you, I, the Lord,\\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d6\\u05e0\\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class=\\"footnote\\">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you."], ["<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class=\\"footnote\\">The \\u201chosts\\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \\u201cGod of hosts\\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d5\\u05ea</span> \\u201cof hosts,\\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d5\\u05db\\u05df</span> <i>The treasurer</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05e0\\u05d5\\u05ea</span> \\u201cstores\\u201d (Ex. i. 11). <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:"], ["<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d1\\u05ea</span> <i>Thou hast hewed</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d5\\u05d1\\u05d9\\u05dd</span> \\u201chewed\\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\\u2014Those commentators that take \\u201cgrave\\u201din the sense of \\u201cpalace\\u201d are mistaken, as shown by the words \\u201cthere shalt thou die\\u201d (ver. 18).<sup>21</sup><i class=\\"footnote\\">The Targum has <span dir=\\"rtl\\">\\u05d0\\u05b0\\u05b7\\u05ea\\u05b7\\u05e8</span> \\u201cplace,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05ea\\u05b0\\u05e8\\u05b5\\u05d9\\u05d4\\u05bc</span> \\u201chis place\\u201d for <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8</span> and <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8\\u05d5</span> and seems to take <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8</span> figuratively for \\u201cthe palace\\u201d or \\u201cthe place\\u201d where Shebna hoped to remain till his death.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d8\\u05dc\\u05d8\\u05dc\\u05da</span> <i>Will carry thee away</i>. Reduplication of <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc</span> \\u201cto carry.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05d9\\u05dc\\u05d5</span> \\u201cAnd they cast\\u201d (Jon. i. 5). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e8</span> <i>O man</i>.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cA mighty captivity.\\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea \\u05dc\\u05d0\\u05d9\\u05e9</span> \\u201cand show thyself a man\\u201d (1 Kgs. ii. 2). <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05e8</span> is here the vocative case. It can also mean \\u201cas the carrying away of a man.\\u201d<sup>23</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d8\\u05dc\\u05d8\\u05d5\\u05dc\\u05d0 \\u05d3\\u05d2\\u05d1\\u05e8\\u05d0 \\u05e7\\u05e9\\u05d4 \\u05d8\\u05d3\\u05d0\\u05ea\\u05ea\\u05d0</span> \\u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\\u201d See Rashi ad locum.</i> I prefer the first explanation."], ["<span dir=\\"rtl\\">\\u05e6\\u05e0\\u05d5\\u05e3 \\u05d9\\u05e6\\u05e0\\u05e4\\u05da \\u05e6\\u05e0\\u05e4\\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cHe will surely violently turn and toss thee.\\u201d According to I. E.: <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> \\u201cto bind,\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201ca mitre\\u201d that is bound round the head.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cHe will surely violently turn and toss thee.\\u201d According to I. E.: <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> \\u201cto bind,\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201ca mitre\\u201d that is bound round the head.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e0\\u05e4\\u05ea</span> \\u201cmitre\\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class=\\"footnote\\">I. E. infers this probably from the root <span dir=\\"rtl\\">\\u05e6\\u05e0\\u05e3</span> being repeated thrice.</i> <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> <i>Like a ball</i>. The <span dir=\\"rtl\\">\\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class=\\"footnote\\">I. E. overlooks that in Rabbinical literature the ball is called <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> not <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class=\\"footnote\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\u201cEliakim, the son of Hilkiah,\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class=\\"footnote\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\u201cEliakim, the son of Hilkiah,\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\\u2019s house</i>. For thou art a disgrace to the house of thy master; or \\u201cthou wilt then be,\\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \\u201cAnd I will call my servant Eliakim, the son of Hilkiah\\u201d (ver. 20)."], ["<i>To my servant</i>. He was the servant of the Lord; not so Shebna."], ["<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father."], ["<i>And the king of the house of David</i>, etc. From this verse we learn that \\u201cthe house\\u201d (ver. 15) means \\u201cthe royal palace.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3</span> <i>As a nail</i>. <span dir=\\"rtl\\">\\u05db\\u05d9\\u05ea\\u05d3 \\u2550 \\u05d9\\u05ea\\u05d3</span>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e2\\u05d9\\u05e8 \\u2550 \\u05d5\\u05e2\\u05d9\\u05e8</span> \\u201cAnd like a wild ass\\u201d (Job xi. 12)."], ["<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \\u201cthey shall hang upon it,\\u201d etc. <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> is <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> \\u201cto come out.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e6\\u05e4\\u05d9\\u05e2\\u05d5\\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0 \\u05e6\\u05e4\\u05e2</span> \\u201cshall come forth a cockatrice\\u201d (xiv. 29).<sup>29</sup><i class=\\"footnote\\">According to this remark <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2</span> means \\u201coffspring,\\u201d but in commenting on xiv. 29 he says that <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05e2\\u05e0\\u05d9 \\u2550 \\u05e6\\u05e4\\u05e2</span> means \\u201ccockatrice,\\u201d and is more dangerous than <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9</span> \\u201cserpent.\\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05dd</span> and <span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d9\\u05e2\\u05d5\\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d2\\u05e0\\u05d5\\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9 \\u05d4\\u05e0\\u05d1\\u05dc\\u05d9\\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cAll the vessels of flagons.\\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority."], ["<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government."]], [["<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class=\\"footnote\\">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\\u00e6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05e9\\u05e8\\u05e8 \\u05de\\u05d1\\u05d9\\u05ea \\u05de\\u05d1\\u05d5\\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class=\\"footnote\\">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class=\\"footnote\\">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \\u201cAnd ships from the coast of Chittim,\\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25)."], ["<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class=\\"footnote\\">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \\u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\\u201d (Gen. xlix. 13)."], ["<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class=\\"footnote\\">\\u201cSihor\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d9\\u05d7\\u05d5\\u05e8)</span> is another name for the Nile <span dir=\\"rtl\\">(\\u05d9\\u05d0\\u05b9\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class=\\"footnote\\">\\u201cSihor\\u201d <span dir=\\"rtl\\">(\\u05e9\\u05d9\\u05d7\\u05d5\\u05e8)</span> is another name for the Nile <span dir=\\"rtl\\">(\\u05d9\\u05d0\\u05b9\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8</span> <i>A mart</i>. <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8</span> is a noun and means \\u201cmerchandise;\\u201d but we have here to supply <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05ea</span>; \\u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e2\\u05dc \\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u2550 \\u05d5\\u05d7\\u05e1\\u05e8\\u05d5\\u05df</span> \\u201cThat which is wanting\\u201d (Eccl. i. 15)."], ["<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre."], ["<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05e9\\u05d9\\u05e9 \\u2550 \\u05ea\\u05e8\\u05e9\\u05d9\\u05e9\\u05d4</span> To Tarshish. <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05d9 \\u2550 \\u05d0\\u05d9</span> Every island.<sup>6</sup><i class=\\"footnote\\">I. E. mentions no reason why <span dir=\\"rtl\\">\\u05d0\\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>"], ["<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\\u2014Comp. \\u201ca rejoicing to the whole land\\u201d (Ps. xlviii. 3)\\u2014that old Tyre, that must now see her people go far away into captivity?"], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05d8\\u05d9\\u05e8\\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8\\u05d9\\u05e8\\u05d4</span> is part. Hiphil, and means lit;: \\u201cgiving a crown,\\u201d or \\u201cgiving glory.\\u201d</i> <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05e0\\u05d9\\u05d4</span> <i>Her merchants</i>. Comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> \\u201ca merchant\\u201d (Hos. xii. 8)."], ["<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class=\\"footnote\\">See chap. i. Note 45.</i> has decided this."], ["<span dir=\\"rtl\\">\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05e8\\u05e6\\u05da \\u05db\\u05d9\\u05d0\\u05d5\\u05e8</span> Pass over to thy land<sup>9</sup><i class=\\"footnote\\">\\u201cA. V., \\u201cPass through thy land.\\u201d</i> as a river <span dir=\\"rtl\\">(\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05dc \\u05d0\\u05e8\\u05e6\\u05da\\u2550\\u05e2\\u05d1\\u05e8\\u05d9 \\u05d0\\u05e8\\u05e6\\u05da)</span>; that is, \\u201chasten to thy country, as quickly as the river flows,\\u201d or, \\u201cpass through thy land as the river which overflows the country.\\u201d<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d5\\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d7</span> <i>Strength</i>. Literally, \\u201cgirdle.\\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins."], ["<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\\u2014The <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4</span> is instead of the Dagesh in the <span dir=\\"rtl\\"><sup>11</sup><i class=\\"footnote\\">This explanation is opposed to I.E.\\u2019s own rule, that only the letters <span dir=\\"rtl\\">\\u05d0\\u05b9\\u05d4\\u05b9\\u05d5\\u05b9\\u05d9\\u05b9</span> are capable of interchange.</i>.\\u05d6 \\u05db\\u05e0\\u05e2\\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class=\\"footnote\\">Lit., \\u201calso <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> means \\u2018merchant.\\u2019\\u201d I. E. on ver. 8 remarked, that <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e2\\u05e0\\u05d9\\u05d4</span> meant \\u201cher merchants;\\u201d referring to that remark, he says here: \\u201calso in this verse, where <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e2\\u05df</span> is used as a feminine, it has the same meaning, \\u2018 merchant,\\u2019 or, since the city is meant, \\u2018merchant-city.\\u2019\\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7\\u05ea \\u05db\\u05e0\\u05e2\\u05df \\u2550 \\u05db\\u05e0\\u05e2\\u05df</span>, \\u201cthe caravan of Canaan,\\u201d because of the feminine pronoun in <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d6\\u05e0\\u05d9\\u05d4\\u05b9</span> \\u201cher strongholds.\\u201d"], ["<i>And He said</i>. And God said. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05e9\\u05e7\\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cOppressed.\\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class=\\"footnote\\">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there."], ["<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\\u00e6ans. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWas not.\\u201d \\u201cWhere no fear was.\\u201d</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWas not.\\u201d \\u201cWhere no fear was.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05e4\\u05d7\\u05d3</span> \\u201cThere was no fear like it\\u201d (Ps. liii. 6). According to others: \\u201cWould that it were not;\\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class=\\"footnote\\">A.V., \\u201cTill the Assyrians founded it for them that dwell in the wilderness.\\u201d</i> that is, the Chalds\\u00e6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class=\\"footnote\\">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span dir=\\"rtl\\">\\u05dc\\u05e6\\u05d9\\u05d9\\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class=\\"footnote\\">The passage in the Hebrew text seems to be corrupt; the word <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d9\\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \\u201cbeasts that live in the wilderness.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05e0\\u05d5\\u05ea \\u05e9\\u05d4\\u05dd</span> is very likely a corruption for <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05db\\u05e0\\u05d5\\u05ea</span>, \\u201cthat dwell,\\u201d and <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d4</span> \\u201cdesert\\u201d is left out after <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> <i>The towers thereof</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d7\\u05df</span> \\u201ctower\\u201d (xxxii. 14). More correctly, the suffix in <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> refers to \\u201cthe people of the Chald\\u00e6ans\\u201d: \\u201cwhen they, viz., the Chald\\u00e6ans, set up their towers of siege.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05e8\\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\\u00e6an brought Assyria to ruin."], ["<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods."], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05ea</span> <i>And shall be forgotten</i>. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05d4 \\u2550 \\u05d5\\u05e0\\u05e9\\u05db\\u05d7\\u05ea</span>; comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d4 \\u2550 \\u05d5\\u05e9\\u05d1\\u05ea</span> \\u201cAnd it will return\\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class=\\"footnote\\">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\\u00e6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds."], ["<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before."], ["<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class=\\"footnote\\">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05ea\\u05e0\\u05e0\\u05d4</span> <i>To her hire</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05e0\\u05df \\u05d6\\u05d5\\u05e0\\u05d4</span>, \\u201chire of an harlot\\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise."], ["<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e6\\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d9\\u05d7\\u05e1\\u05df .(\\u05d0\\u05d5\\u05e6\\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span dir=\\"rtl\\">(\\u05d7\\u05d5\\u05e1\\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class=\\"footnote\\">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05dc\\u05b0\\u05de\\u05b4\\u05d1\\u05b0\\u05e1\\u05b6\\u05d4 \\u2550 \\u05d5\\u05b0\\u05dc\\u05b4\\u05de\\u05b0\\u05d1\\u05b7\\u05e1\\u05bc\\u05b6\\u05d4</span> And for a clothing. <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d9\\u05e7</span> <i>Durable</i>. Strong; comp. <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05e7</span> \\u201cstrength\\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \\u201cher hire,\\u201d in a figurative sense; in reality, he does not speak of an harlot at all."]], [["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05dc\\u05e7\\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d4\\u05d6\\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d4\\u05d6\\u05d4</span> is therefore a mistake; the text had originally <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05e4\\u05e8 \\u05d7\\u05d6\\u05d5\\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05d4</span> And turneth it upside down."], ["<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dd \\u05db\\u05db\\u05d4\\u05df \\u05d5\\u05d2\\u05d5\\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span dir=\\"rtl\\">\\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span dir=\\"rtl\\">\\u05db\\u05de\\u05dc\\u05d5\\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAs with the taker of usury, so with the giver of usury to him.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> \\u201cto borrow money without security\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4 (\\u05d7\\u05e0\\u05dd)</span> \\u201cto lend on security.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d4\\u05d9\\u05d4 \\u05dc\\u05d5 \\u05db\\u05e0\\u05e9\\u05d4</span> \\u201cThou shalt not be to him as one that lends money on security\\u201d (A. V., \\u201cAs an usurer\\u201d). Ex. xxii. 25, the <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\"rtl\\">(\\u05de\\u05dc\\u05d5\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05dd</span> used by I. E. is translated \\u201cwithout security,\\u201d because it is here the opposite of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d5\\u05e0\\u05d5</span> \\u201con his security.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cAs with the taker of usury, so with the giver of usury to him.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> \\u201cto borrow money without security\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4 (\\u05d7\\u05e0\\u05dd)</span> \\u201cto lend on security.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d4\\u05d9\\u05d4 \\u05dc\\u05d5 \\u05db\\u05e0\\u05e9\\u05d4</span> \\u201cThou shalt not be to him as one that lends money on security\\u201d (A. V., \\u201cAs an usurer\\u201d). Ex. xxii. 25, the <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\"rtl\\">(\\u05de\\u05dc\\u05d5\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\"rtl\\">\\u05d7\\u05e0\\u05dd</span> used by I. E. is translated \\u201cwithout security,\\u201d because it is here the opposite of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d5\\u05e0\\u05d5</span> \\u201con his security.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e9\\u05d4</span> The capitalist. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05e0\\u05d5\\u05e9\\u05d4 \\u05d1\\u05d5</span> He who borrows money on security."], ["<span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05e7 \\u05ea\\u05d1\\u05d5\\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e7\\u05e7</span> (ver. 1); <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05e7</span> is infinitive Niphal of a verb <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e7) \\u05e2\\u05f4\\u05e2</span> \\u201cto empty\\u201d). <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d5\\u05e7</span> is formed like <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d5\\u05d1</span> \\u201cis driven back\\u201d<sup>3</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05d5\\u05b9\\u05d1 ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05d5\\u05b9\\u05d6 ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05d5\\u05b9\\u05e7</span>, are forms of the future Niphal for <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d1 ,\\u05ea\\u05bc\\u05d1\\u05bc\\u05b7\\u05d6\\u05bc ,\\u05ea\\u05bc\\u05b4\\u05d1\\u05bc\\u05b7\\u05e7</span>.</i> (Ps. cxiv. 3.) <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d5\\u05d6 \\u05ea\\u05d1\\u05d5\\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class=\\"footnote\\">Infinitive and future Niphal.</i>\\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow."], ["<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class=\\"footnote\\">Literally, according to I. E., \\u201cis confounded.\\u201d</i> Niphal of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span>, \\u201cto confound\\u201d; comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e7\\u05d4</span>, \\u201cand it will be emptied\\u201d<sup>6</sup><i class=\\"footnote\\">A V., \\u201cShall fall.\\u201d</i> (xix. 3); <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05d1\\u05d4</span> \\u201cand it will be surrounded\\u201d<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThere was a winding about.\\u201d</i> (Ez. xli. 7); the second <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05d4</span> might, however, be the Kal of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>, \\u201cto fade\\u201d; comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d5\\u05dc \\u05ea\\u05d1\\u05d5\\u05dc</span>, \\u201cthou wilt surely wear away\\u201d<sup>8</sup><i class=\\"footnote\\">The two roots <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> and <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span> are similar in form and meaning; the former \\u201cto fade away,\\u201d the latter \\u201cto confound,\\u201d Niphal \\u201cto be confounded\\u201d or \\u201cto be destroyed.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b0\\u05dc\\u05b8\\u05d4</span> is therefore either the third person feminine Kal of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> or the same person Niphal of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05dc</span>; the regular form would be <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b7\\u05dc\\u05bc\\u05b8\\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d1\\u05b7\\u05e7\\u05bc\\u05b8\\u05d4\\u2550\\u05e0\\u05b8\\u05d1\\u05b0\\u05e7\\u05b8\\u05d4 \\u05e0\\u05b8\\u05dd\\u05b7\\u05d1\\u05bc\\u05b8\\u05d4\\u2550\\u05e0\\u05b8\\u05dd\\u05b0\\u05d1\\u05b8\\u05d4</span>.</i> (Ex. xviii. 18). <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d1\\u05d9 \\u05de\\u05ea\\u05d5\\u05dd\\u2550\\u05de\\u05ea\\u05d5\\u05dd</span> \\u201cthey that sit on high,\\u201d the chiefs of the land.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThe haughty people.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d5\\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05bc\\u05d5\\u05b9\\u05e8\\u05d4</span> and <span dir=\\"rtl\\">\\u05d7\\u05b9\\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\u201cthe laws contained in the natural order of things\\u201d or by \\u201cthe covenant of the universe\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05da \\u05d0\\u05d3\\u05dd \\u05d0\\u05d7\\u05e8\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d5</span> \\u201cMan shall follow the ways of God displayed in his works.\\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05bc\\u05d5\\u05b9\\u05e8\\u05d4</span> and <span dir=\\"rtl\\">\\u05d7\\u05b9\\u05e7</span><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cChanged.\\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\u201cthe laws contained in the natural order of things\\u201d or by \\u201cthe covenant of the universe\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dc\\u05da \\u05d0\\u05d3\\u05dd \\u05d0\\u05d7\\u05e8\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d5</span> \\u201cMan shall follow the ways of God displayed in his works.\\u201d Comp. I. E. on Lev. xix. 19.</i> <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e4\\u05d5</span> <i>They have abolished</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e3</span>, \\u201che shall abolish\\u201d (ii. 18). <span dir=\\"rtl\\">\\u05d7\\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span>, \\u201cthe covenant of the universe.\\u201d"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4 \\u2550 \\u05d0\\u05dc\\u05d4</span> \\u201cBy a curse;\\u201d<sup>12</sup><i class=\\"footnote\\">From this remark it may be concluded that I. E. read <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc\\u05d4</span> \\u201cmourneth\\u201d instead of <span dir=\\"rtl\\">\\u05d0\\u05db\\u05dc\\u05d4</span>.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea \\u2550 \\u05e9\\u05e9\\u05ea</span>, \\u201cin sin\\u201d (Ex. xx. 11); according to others, the preposition <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span>, \\u201cfor,\\u201d is to be supplied; comp. <span dir=\\"rtl\\">\\u05e4\\u05f3 \\u05e9\\u05e4\\u05f3 \\u05d5\\u05e0\\u05f3 \\u05ea\\u05d7\\u05ea \\u2550 \\u05d5\\u05e0\\u05e9\\u05dc\\u05de\\u05d4 \\u05e4\\u05e8\\u05d9\\u05dd \\u05e9\\u05e4\\u05ea\\u05d9\\u05e0\\u05d5</span>. \\u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\\u201d (Hos. xiv. 2).<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cSo will we render the calves of our lips.\\u201d</i> <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5</span> <i>They are burned</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e8\\u05d4</span>, \\u201cand may be burnt\\u201d (Ez. xxiv. II).<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAnd may burn.\\u201d</i>"], ["<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \\u201cFor wine maketh glad the heart\\u201d (Ps. civ. 15)."], ["<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk."], ["<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05de\\u05b7\\u05e8</span> is according to my opinion<sup>15</sup><i class=\\"footnote\\">The grammarian, R. Jonah, is of opinion that <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05de\\u05b7\\u05e8</span> is Kal; therefore I. E. adds, \\u201caccording to my opinion.\\u201d</i> a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>\\u2014comp. <span dir=\\"rtl\\">\\u05d5\\u05b8\\u05d0\\u05b5\\u05e7\\u05b7\\u05dc</span> \\u201cAnd I was despised\\u201d (Gen. xvi. 5)\\u2014Niphal of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05e8</span>."], ["<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble."], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d7\\u05d4</span> A crying. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e7\\u05d5\\u05dd \\u05d4\\u05d9\\u05d9\\u05df \\u2550 \\u05e2\\u05dc \\u05d4\\u05d9\\u05d9\\u05df</span> In the place of wine.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cFor wine.\\u201d</i> <i>In the streets</i>. Publicly. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05d4</span> <i>Is darkened</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05b6\\u05e8\\u05b6\\u05d1</span> \\u201cevening.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d0\\u05d9\\u05d4</span> <i>And with destruction</i>. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d9\\u05d4</span> is a noun derived from <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d4</span> \\u201cto be waste;\\u201dcomp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> \\u201cdesolation\\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \\u201cBetter is he than both they, who hath not yet been\\u201d (Eccles. iv. 3).<sup>17</sup><i class=\\"footnote\\">Strictly speaking, he who has not yet been born cannot be better; in the same way <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05de\\u05bc\\u05b8\\u05d4</span> \\u201cdesolation\\u201d cannot be said \\u201cto be left;\\u201d because \\u201cdesolation\\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e7\\u05e3</span> <i>As the shaking</i>. <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e3</span> is similar in meaning to <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e7\\u05e3</span> \\u201cand he shall cut down\\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left."], ["<i>They shall lift up</i>, etc. All commentators agree that from the words, \\u201cBehold, the Lord maketh, etc.\\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class=\\"footnote\\">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \\u201ca feast of fat things\\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \\u201cWoe to the crown of pride,\\u201d etc. (xxviii. 1).<sup>19</sup><i class=\\"footnote\\">The words of the Hebrew text are\\u2014<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d3\\u05d5 \\u05d4\\u05d5\\u05d9 \\u05e2\\u05d8\\u05e8\\u05ea \\u05d2\\u05d0\\u05d5\\u05ea</span> \\u201cAnd his proof is taken from the words, \\u2018Woe to the crown of pride,\\u2019\\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\\u201425). The translation is based on the suggestion, that <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d3\\u05d5</span> is a corruption of the original <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e2\\u05b7\\u05d3</span> or <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> \\u201cunto.\\u201d</i>\\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class=\\"footnote\\">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e0\\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThey shall sing.\\u201d According to I. E., or rather to R. Moses Hakkohen, <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e0\\u05d5</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05df</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc</span> do not always signify, \\u201cto sing,\\u201d as proved by the quoted <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05e0\\u05bc\\u05b8\\u05d4</span> \\u201cthe proclamation\\u201d after a defeat, and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea</span> \\u201cthe neighing\\u201d of horses.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e0\\u05d4</span> \\u201cthe proclamation\\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> <i>They shall cry aloud</i>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea \\u05d4\\u05e1\\u05d5\\u05dd</span> \\u201cthe neighing of the horse.\\u201d<sup>22</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05ea \\u05d4\\u05e1\\u05d5\\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4\\u05dc\\u05d5\\u05ea \\u05d0\\u05d1\\u05d9\\u05e8\\u05d9\\u05d5</span> \\u201cthe neighing of his strong ones\\u201d (Jer. viii. 16).</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d5\\u05e8\\u05d9\\u05dd</span> Some explain it, \\u201cIn the countries;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05e8\\u05d9\\u05dd \\u05d0\\u05d5\\u05e8</span> \\u201cthe land of the Chald\\u00e6ans\\u201d<sup>23</sup><i class=\\"footnote\\">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \\u201cIn valleys.\\u201d The former explanation is the right one. <span dir=\\"rtl\\">\\u05e9\\u05dd</span> <i>The name</i>. Supply <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3\\u05d5</span> \\u201cglorify;\\u201d for the verb <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3\\u05d5</span> in the first half of the sentence refers also to the second. \\u201cThey\\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class=\\"footnote\\">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e0\\u05d5</span> and <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d5</span> retain according to this explanation their usual meaning, \\u201cthey sing.\\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05db\\u05e0\\u05e3</span> <i>From the uttermost part</i>. The word <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3</span> \\u201ccorner,\\u201d is used here to signify \\u201ca great distance,\\u201d because the earth is round.<sup>25</sup><i class=\\"footnote\\">One is rather inclined to think that, because the earth is round, the expression <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e3 \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201cthe comer of the earth\\u201d should not be used. Perhaps he means to say, that \\u201cthe corner of the earth\\u201d is used instead of \\u201cfar off,\\u201d because we can never reach it.</i> <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d4</span> \\u201cto desire;\\u201d from this I. E. derives <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> \\u201cdesirable,\\u201d \\u201cbeauty,\\u201d \\u201cglory.\\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05f3</span> <i>Leanness</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05d5\\u05df</span> \\u201cleanness\\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3\\u05d9\\u05dd \\u05d1\\u05d2\\u05d3\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class=\\"footnote\\">The root <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>"], ["<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall."], ["<i>Windows from on high</i>, etc. A figure for \\u201cdecrees of the Lord.\\u201d"], ["<span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d4</span> <i>Is broken</i>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05dd</span> \\u201cthou wilt break them\\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05e2\\u05e2</span> in Chaldee is the same as <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> in Hebrew.</i> <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05d5\\u05e8\\u05e8\\u05d4 \\u05e4\\u05d5\\u05e8</span> <i>Is broken asunder</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05e8\\u05e4\\u05e8\\u05e0\\u05d9</span> \\u201cand he hath broken me asunder\\u201d (Job xvi. 12); <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e8\\u05e8\\u05ea</span> \\u201cthou hast divided\\u201d (Ps. lxxiv. 13)."], ["<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e7\\u05d5\\u05dd</span> \\u201cno rising up\\u201d (Prov. xxx. 31 ).<sup>29</sup><i class=\\"footnote\\">It is rather curious to find I. E. referring to <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e7\\u05d5\\u05dd</span> as another instance of the infinitive <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>"], ["Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \\u201cthe kings of the earth on the earth\\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class=\\"footnote\\">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e1\\u05d9\\u05e8 \\u2550 \\u05d0\\u05e1\\u05d9\\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3\\u05d5</span> \\u201cthey shall be visited,\\u201d may also be compared with <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d9\\u05de\\u05d9\\u05dd \\u05e8\\u05d1\\u05d9\\u05dd \\u05ea\\u05e4\\u05e7\\u05d3</span> \\u201cand after many years thou wilt be visited\\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class=\\"footnote\\">According to the first explanation, <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3\\u05d5</span> means \\u201cthey will be visited\\u201d to receive their food; according to the second, \\u201cthey will be visited\\u201d to receive their final punishment.</i>"], ["<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \\u201cthe kings of the earth,\\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context."]], [["<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \\u201cthe ancients\\u201d is represented speaking (xxiv. 23). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05ea \\u05de\\u05e8\\u05d7\\u05d5\\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea</span> \\u201cthou hast done.\\u201d\\u2014\\u201cThe counsels of old\\u201dare the plans of God predicted by the prophets. <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4 \\u05d0\\u05de\\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAre faithfulness and truth.\\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4 \\u05d0\\u05de\\u05df</span> comp. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05d5\\u05de\\u05e2\\u05d6\\u05d9</span> \\u201cmy strength and my fortress\\u201d (Jer. xvi. 19).<sup>2</sup><i class=\\"footnote\\">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>"], ["<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span dir=\\"rtl\\">\\u05dc\\u05d2\\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d9\\u05dd</span> <i>Strangers</i>. Non-Israelites. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05e8</span> Of every city.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cTo be no city.\\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span dir=\\"rtl\\">\\u05de\\u05b5</span> (lit. \\u201cfrom\\u201d) to be the sign of the possessive genitive, is, \\u201cThe palaces of the heathen people shall never be built again in any city.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3\\u05d5\\u05da \\u05e2\\u05dd \\u05e2\\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class=\\"footnote\\">Of the defeat of Gog and Magog or of Sennacherib.</i>"], ["<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cA refuge from the storm.\\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \\u201cfrom the showers.\\u201d"], ["<span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5 \\u05e6\\u05d9\\u05d4</span> \\u201cin a dry land\\u201d (Jer. ii. 6). <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d1 \\u05d1\\u05e6\\u05dc \\u05e2\\u05d1 \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>The heat in</i><sup>5a</sup><i class=\\"footnote\\">A. V., \\u201cWith.\\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05dc \\u05e2\\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class=\\"footnote\\">I. E. means to say that \\u201cin the shadow of a cloud\\u201d is the same as \\u201cin the absence of all clouds,\\u201d or \\u201cin sunshine;\\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> and <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05dc \\u05e2\\u05d1</span> than that existing between \\u201cin a dry land\\u201d and \\u201cin the shadow of a cloud;\\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d9\\u05e8 \\u05e2\\u05e8\\u05d9\\u05e6\\u05d9\\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe branch of the terrible ones.\\u201d</i> It is the same as <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05df \\u05d6\\u05e8\\u05d9\\u05dd</span>; comp. <span dir=\\"rtl\\">\\u05d6\\u05de\\u05d9\\u05e8\\u05d5\\u05ea</span> \\u201csongs\\u201d (xxiv. 16). <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e0\\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d9</span> \\u201cpoor\\u201d (Deut. xxiv. 12); <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cto be humbled\\u201d (Ex. x. 3)."], ["<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05d9\\u05dd</span> <i>with things full of marrow</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05d7</span> \\u201cand the marrow\\u201d (Job. xxi. 24); <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05d9\\u05dd</span> is participle Pual\\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class=\\"footnote\\">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \\u201cAs you have drunk on my holy mountain,\\u201d etc. (Obad. 16)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc\\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd he will destroy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05dc\\u05e2</span> \\u201cwhen are discovered\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWhen are covered.\\u201d I. E., in his commentary ad locum mentions both explanations, \\u201cwhen are covered\\u201d and \\u201cwhen are discovered,\\u201d and gives the preference to the former.</i> (Num. iv. 20). <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d5\\u05d8</span> <i>The covering</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05d8</span> \\u201cand he wrapped\\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span dir=\\"rtl\\">\\u05de\\u05db\\u05e1\\u05d4 \\u2550 \\u05de\\u05e1\\u05db\\u05d4</span> \\u201ccovering;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20)."], ["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2 \\u05d4\\u05de\\u05d5\\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cHe will swallow up death.\\u201d</i> them.<sup>12</sup><i class=\\"footnote\\">The \\u201cnations\\u201d mentioned in the preceding verse.</i><sup>12</sup><i class=\\"footnote\\">The \\u201cnations\\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class=\\"footnote\\">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05de\\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cAnd it shall be said.\\u201d</i> The people mentioned before, will say. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e9\\u05e2\\u05e0\\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAnd he will save us.\\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class=\\"footnote\\">See i., Note 43.</i>"], ["<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d3\\u05d5\\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span dir=\\"rtl\\">(\\u05d3\\u05d5\\u05e9) \\u05e2\\u05f4\\u05d5</span> or <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05d4\\u05b4\\u05d3\\u05bc\\u05d5\\u05bc\\u05e9\\u05c1 .(\\u05d3\\u05e9\\u05e9) \\u05e2\\u05f4\\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span dir=\\"rtl\\">\\u05d5\\u05bc</span> is here instead of <span dir=\\"rtl\\">\\u05d5\\u05b9</span>; these two vowels are capable of interchange. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05de\\u05e0\\u05d4</span> Dunghill."], ["<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05d7\\u05d4</span> <i>He that swimmeth</i>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d5</span> \\u201cto swim\\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d5\\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d5\\u05ea</span> \\u201cwindows\\u201d (Gen. vii. 11), but their explanation is far-fetched."], ["Thy <i>walls</i>. The pronoun refers to Moab. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d7 \\u05d4\\u05e9\\u05e4\\u05d9\\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class=\\"footnote\\">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \\u201ctowers,\\u201d Kimchi: \\u201cthe wrists,\\u201d R. Jonah: \\u201cthe multitude,\\u201d A. V., \\u201cthe spoils.\\u201d</i> Asyndeton; comp. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2 \\u05e9\\u05db\\u05d1 \\u05e0\\u05e4\\u05dc</span> \\u201cHe bowed, he fell, he lay down\\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cHe shall bring low,\\u201d \\u201clay low.\\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>"]], [["<span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05e2\\u05d6 \\u05dc\\u05e0\\u05d5 \\u05d9\\u05e9\\u05d5\\u05e2\\u05d4 \\u05d9\\u05e9\\u05d9\\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cWe have a strong city.\\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class=\\"footnote\\">After <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05ea</span> the word <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05e2\\u05d4</span> \\u201csalvation\\u201d seems to have been omitted in the Hebrew text.</i> <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05d5\\u05ea \\u05d5\\u05d7\\u05dc</span> <i>For walls and bulwarks</i>. <span dir=\\"rtl\\">\\u05d7\\u05b5\\u05dc \\u05d4\\u05b7\\u05d7\\u05d5\\u05b9\\u05de\\u05d5\\u05b9\\u05ea \\u2550 \\u05d7\\u05b5\\u05dc</span> \\u201cthe fence of the walls.\\u201d<sup>3</sup><i class=\\"footnote\\">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>"], ["<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it."], ["<span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8 \\u05e1\\u05de\\u05d5\\u05da \\u05ea\\u05e6\\u05e8 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\\u201d Others are of opinion that <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class=\\"footnote\\">According to this opinion the translation of the passage is as follows: \\u201cPeace will guard him whose mind is stayed on thee.\\u201d There is, however, no other instance in the Bible of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> being used as a feminine noun.</i>"], ["<i>Trust ye</i>, etc. Therefore fathers will say to their children, \\u201cTrust in the Lord,\\u201d etc. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> <i>In the Lord</i>. <span dir=\\"rtl\\">\\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\"footnote\\">The name of God consists of the four letters <span dir=\\"rtl\\">\\u05d5</span> ,<span dir=\\"rtl\\">\\u05d4</span> ,<span dir=\\"rtl\\">\\u05d9</span>, and <span dir=\\"rtl\\">\\u05d4</span>; the name <span dir=\\"rtl\\">\\u05d9\\u05d4</span> of half that number; in <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> the <span dir=\\"rtl\\">\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\"rtl\\">\\u05d9\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05d4 ,\\u05d1\\u05d9\\u05d4 ,\\u05d0\\u05d9\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8 \\u05e2\\u05d5\\u05dc\\u05de\\u05d9\\u05dd</span> <i>Everlasting strength</i>. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span dir=\\"rtl\\">(\\u05d9\\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d7</span> <i>He bringeth down</i>. A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> like <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05e7\\u05b7\\u05dc</span> \\u201che afflicted slightly\\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e4\\u05d9\\u05dc\\u05e0\\u05d4 \\u05d9\\u05e9\\u05e4\\u05d9\\u05dc\\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05d5\\u05de\\u05e2\\u05d6\\u05d9</span> \\u201cMy strength and my fortress\\u201d (Jer. xvi. 19).<sup>6</sup><i class=\\"footnote\\">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>"], ["<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05dc\\u05d9 \\u2550 \\u05e4\\u05e2\\u05de\\u05d9</span> \\u201cfeet.\\u201d Comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05de\\u05d9\\u05dd</span> (Ex. xxiii. 14) \\u2550 <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05dc\\u05d9\\u05dd</span> (ibid. 17) \\u201ctimes.\\u201d"], ["<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \\u201cmost upright\\u201d and \\u201cdost weigh the path of the just.\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05dc\\u05e1</span> Thou weighest."], ["<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cIn the way of thy judgment.\\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \\u201cthe soul is longing for Thy name.\\u201d Before <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7</span> \\u201cpath\\u201d supply the preposition <span dir=\\"rtl\\">\\u05dc</span> \\u201cfor.\\u201d"], ["<span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cWith my soul,\\u201d \\u201cwith my spirit.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> \\u201cI desired thee,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> \\u201cWill I seek thee early,\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\u201csoul\\u201d and \\u201cspirit.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cWith my soul,\\u201d \\u201cwith my spirit.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> \\u201cI desired thee,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> \\u201cWill I seek thee early,\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\u201csoul\\u201d and \\u201cspirit.\\u201d</i> was <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc\\u05d4 \\u05d0\\u05d5\\u05d9\\u05ea\\u05d9\\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d7\\u05e8\\u05da</span> <i>I will seek Thee early</i>. Man has <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201csoul\\u201d and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> \\u201cspirit,\\u201d as I explained in Koheleth.<sup>9</sup><i class=\\"footnote\\">In his commentary on Koheleth iii. 21, I. E. says that <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is common to all living creatures, but <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span> is peculiar to human beings alone;\\u2014the difference between <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, sensitive, <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span>, and deliberative capacities <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> <i>World</i>. The inhabited part of the earth."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05df</span> <i>Let favour be shewn</i>. A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>; it is a form like <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1</span> \\u201cis turned\\u201d (xxviii. 27).<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d7\\u05bb\\u05b7\\u05df</span> is future Hophal of <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1 ; \\u05d7\\u05e0\\u05df</span> future Hophal of <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d1</span>.</i>\\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d7\\u05d5\\u05ea</span> <i>Straightforwardness</i>. It is related to <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7</span> \\u201cbefore\\u201d (Ex. xxvi. 35); comp. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d9\\u05dd</span> \\u201cright\\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God."], ["<span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4 \\u05d9\\u05d3\\u05da \\u05d1\\u05dc \\u05d9\\u05d7\\u05d6\\u05d9\\u05d5\\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05de\\u05d4</span> \\u201cIs lifted up,\\u201d that is, \\u201cdoes not touch them\\u201d or \\u201cdoes not punish them.\\u201d</i> <i>they will not see</i>. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d6\\u05d5 \\u05d5\\u05d9\\u05d1\\u05e9\\u05d5 \\u05e7\\u05e0\\u05d0\\u05ea \\u05e2\\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span dir=\\"rtl\\">\\u05d0\\u05e3 \\u05d0\\u05e9 \\u05e6\\u05e8\\u05d9\\u05da \\u05ea\\u05d0\\u05db\\u05dc\\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span dir=\\"rtl\\">\\u05d0\\u05e3 \\u05d0\\u05e9 \\u05e6\\u05e8\\u05d9\\u05da \\u05ea\\u05d0\\u05db\\u05dc\\u05dd</span> \\u201cyea, even the fire, which shall devour thine enemies\\u201d.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\\u201d\\u2014The Hebrew text has <span dir=\\"rtl\\"> \\u05e7\\u05e0\\u05d0\\u05ea\\u05da \\u05d1\\u05d1\\u05dc\\u05dd \\u05d9\\u05d7\\u05d6\\u05d5</span>, which is perhaps to be altered into <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d6\\u05d5 \\u05e7\\u05e0\\u05d0\\u05ea\\u05da \\u05d1\\u05db\\u05dc \\u05e2\\u05dd</span>, since the difference between the two explanations is, that according to the first, <span dir=\\"rtl\\">\\u05e2\\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05ea \\u05e2\\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e4\\u05d5\\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d5\\u05ea</span> \\u201cset on\\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do."], ["<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d5\\u05e0\\u05d5</span> <i>Had dominion over us</i>, were our masters <span dir=\\"rtl\\">(\\u05d1\\u05e2\\u05dc\\u05d9\\u05dd)</span>; comp. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cunto the owner of them\\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d3 \\u05d1\\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee."], ["<i>They are dead</i>. Those our masters, that have owned us, are now dead."], ["<span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e4\\u05ea</span> Thou hast continued.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cThou hast increased the nation.\\u201d I. E. explains <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e4\\u05ea</span> \\u201cThou hast continued,\\u201d and supplies the infinitive \\u201cto chastise.\\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country."], ["<i>In trouble</i>. In their trouble. <span dir=\\"rtl\\">\\u05e6\\u05e7\\u05d5\\u05df</span> <i>They poured out</i>. The <span dir=\\"rtl\\">\\u05e0</span> is paragogic, as in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05d5\\u05df</span> \\u201cthey knew\\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e7\\u05d5</span>; the first radical is dropped in <span dir=\\"rtl\\">\\u05e6\\u05e7\\u05d5\\u05df</span>; comp. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u2550\\u05e8\\u05d3</span> \\u201che went down\\u201d (Judg. xix. 11). As to the phrase \\u201cthey poured out a prayer,\\u201d comp. \\u201che will pour out his prayer\\u201d (Ps. cii. 1). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8\\u05da \\u05dc\\u05de\\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWhen thy chastening was upon them.\\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them."], ["<i>Like as a woman</i>, etc. This verse describes the \\u201cchastening\\u201d mentioned in the preceding verse. <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e8\\u05d9\\u05d1</span> <i>That draweth near</i> Lit. \\u201cthat bringeth near,\\u201d namely, herself.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e8\\u05d9\\u05d1</span> is Hiphil, and therefore transitive; the object \\u201cherself\\u201d must be supplied.</i>"], ["<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWe have been with child, we have been in pain, we have, as it were <span dir=\\"rtl\\">(\\u05db\\u05b0\\u05de\\u05d5\\u05b9)</span> brought forth wind.\\u201d According to I. E. the word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> compares the verbs <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05e8\\u05b4\\u05d9\\u05e0\\u05d5\\u05bc</span> \\u201cwe have conceived\\u201d and <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05dc\\u05b0\\u05e0\\u05d5\\u05bc</span> \\u201cwe have been in pain,\\u201d with the verb <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05dc\\u05b7\\u05d3\\u05b0\\u05e0\\u05d5\\u05bc \\u05e8\\u05d5\\u05bc\\u05d7\\u05b7</span> \\u201cwe have brought forth,\\u201d with regard to the object <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05bc\\u05d7\\u05b7</span> \\u201cwind,\\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05e2\\u05d5\\u05ea \\u05d1\\u05dc \\u05e0\\u05e2\\u05e9\\u05d4</span> \\u201cwe have not wrought any deliverance.\\u201d We were not able to bring any deliverance. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> <i>In the earth</i>. Supply <span dir=\\"rtl\\">\\u05d1</span>; comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea\\u2550\\u05e9\\u05e9\\u05ea</span> (Ex. xx. 11). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5</span> Some say, that <span dir=\\"rtl\\">\\u05d0</span> is omitted, as in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\\u201cand they fell\\u201d), as will be explained by me. I explain <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5</span> we could not help their falling.\\u201d<sup>17</sup><i class=\\"footnote\\">According to I. E. the root of <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05dc\\u05d5</span> is <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> \\u201cto fall.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05dc \\u05d9\\u05e4\\u05dc\\u05d5 \\u05d9\\u05e9\\u05d1\\u05d9 \\u05ea\\u05d1\\u05dc</span> \\u201cWe could not effect that the inhabitants of the world should not fall;\\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\\u2014A. V., \\u201cNeither have the inhabitants of the earth fallen.\\u201d\\u2014The passage quoted from Nehemiah <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05dc\\u05d5 \\u05de\\u05d0\\u05d5\\u05d3 \\u05d1\\u05e2\\u05d9\\u05e0\\u05d9\\u05d4\\u05dd</span> is explained by I. E. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e4\\u05dc\\u05d9\\u05dd \\u05d5\\u05e0\\u05e4\\u05dc\\u05d9\\u05dd \\u05de\\u05de\\u05e2\\u05dc\\u05ea\\u05dd</span> \\u201cthey appeared to themselves low and degraded.\\u201d</i>"], ["<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class=\\"footnote\\">Comp. Targum: \\u201cThou wilt revive the dead.\\u201d</i> Some explain it as a contrast to \\u201cThey are dead, they will not live,\\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \\u201cAwake, etc.\\u201d <span dir=\\"rtl\\">\\u05d8\\u05dc \\u05d0\\u05d5\\u05e8\\u05d5\\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cThe dew of herbs.\\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d5\\u05ea</span> means \\u201cherbs;\\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class=\\"footnote\\">Comp. \\u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \\u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b8\\u05d0\\u05b8\\u05e8\\u05b6\\u05e5 \\u2550 \\u05d5\\u05b8\\u05d0\\u05b8\\u05e8\\u05b6\\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d9\\u05dc</span> \\u201cShall cast out,\\u201d \\u201cshall bear;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e4\\u05dc \\u05d0\\u05e9\\u05d7</span> \\u201cAs the untimely birth of a woman\\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class=\\"footnote\\">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>"], ["<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class=\\"footnote\\">See xxiv., Notes 18 and 24.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> Some explain this word as a regular form of a verb <span dir=\\"rtl\\">(\\u05d7\\u05d1\\u05d4) \\u05dc\\u05f4\\u05d4</span>; the feminine form <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> is used, because <span dir=\\"rtl\\">\\u05e2\\u05dd</span> is sometimes feminine; comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d8\\u05d0\\u05ea \\u05e2\\u05de\\u05da</span> \\u201cAnd thy people sinneth\\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class=\\"footnote\\">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d4</span>.</i> that <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05d9</span> is a noun like <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9</span> \\u201ccaptivity.\\u201d The first explanation is the right one."], ["<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class=\\"footnote\\">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth."]], [["<span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> In those days.<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span dir=\\"rtl\\">; (\\u05ea\\u05dc\\u05d9)</span><sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCAA0AEoDASIA\\nAhEBAxEB/8QAGwABAQEAAwEBAAAAAAAAAAAAAAgHAwUGBAn/xAA2EAABAwMEAQIEAwUJAAAAAAAB\\nAgMEBQYRAAcSIQgTMRQiMkEVUYEJIzNSYhYXGGdxkaKl5P/EABQBAQAAAAAAAAAAAAAAAAAAAAD/\\nxAAUEQEAAAAAAAAAAAAAAAAAAAAA/9oADAMBAAIRAxEAPwCy9NNNA0000E8b6+QEmw997RseG1E/\\nC3lsqr0h9KiUNvr4JCcDrgnLhIzyykdYOdO8gKxU6Bspd9Xozq2Z8alvFl1GQpokY9RJByFJBKgf\\nsQDqWfNWyo1Z8nbHhrlLjtXQmHAfWgZU2TJ9IrAPX0rTgfmk/nqyb0ordyWdWrddXwbqlPfhKV+Q\\ndbUgn/loMX8C63Nrew4M+VOlPw6tIjl2U4VlQwhwcSSSU/vP9+Wt9UtCSlKlJBWcJBPucE4H6An9\\nNT1+z7lMSPH9LLLnJcaryWnhgjiohC8d+/yrSevz1ifkxcW4T/l/R4KKVNqiaHUIUu36O0olMhKe\\nDqlDA91qQvkog8QnBOEaC8tNRn45bsbt13ylnW3dZmiHK+LE2kvp+SlJQFLb4DAxhXBvkc8gsE5P\\nEizNBwvS4rMpiK9JZbkSOXotKcAW7xGVcR7nA7OPbXNqTdqZf94vnHd9Zrcnl/Y9qTEpEMufw/Tc\\n+GKwn7p+ZxR/qdSesAarLQNdDTLxtqpXjU7QgVVqRW6Wyh6dFQhR9BK/pyrHHPY+UHIyMjXxbwzq\\n/Tdq7nn2qy69W2KY+uElpIUsOBBwpKT9Sk/UE4OSAMHONQn4xeQi9qZtTplyUJVThVaf8TPnpVie\\n24RhRUVfxQME8SUkFSznsghvPnvTosSJt5fD8lUf8IuFEZakg54OAOlXQyePw3WP5j1qntTh+0Br\\nttMbMOW/PqbKa5Jlx36fCSUqdUErIUsp90o4+oOX82B99b5acp+datImynPUkSILLrq8AclKQCTg\\ndDs/bQYJ4OQV2/F3Is5DiVxaLdkhho47JA9InP36ZTqgV0mlLrSK2umQlVRtgx0TSwkvpaJ5FsOY\\n5BJPfHOM6jjx333s+Dv1uHJq1RTR6BdE34qA9JBDaVtqWApZ9my4hXI5HuACroZs+JIjzIrMuI+1\\nIjvoS4060sKQ4hQyFJI6IIIII0HlLOu7b25btrsW16nSZ9dp/ptVRcZsepjviC5j94lPY+UqCT0c\\nHrXdP3PbUd9xh+4aS062oocbXNbSpKgcEEE9EH7akHw5tBdleWN9W0y87Mi0mkyIqZRbxyBkxyjl\\n9gopB6/pOPbVTz7hstidIZlR8yG3VJdP4S8vKgcH5g2Qe/uCc6D89Nz6LuNsdvVKrTK5VLkLnOyq\\ndUGO2ZTSnCrBPsoEdKbV+owQTpNvebN7RWGW65adCqSkKT6jkdxyMpxAAz7lYCj2cgY7+nru36/Q\\n6LcNONOr9Ip9WhKUFmPNjIfaKh7HisEZH56lneiF4rbYXbAoFf2/elVF9SJriYDjqm4yVKCQXcvJ\\n+UhJUGgFDAyUjkCQ6n/HP/ld/wB//wCfXz0K/wCb5KbkUKCxtDRI8GnVGNMqVXkKMh5iM0vktr1g\\nlvPP6Qg5Bz9Jxke1m0PxOsrdtqyJtswmq+66yFiWJEiK044AttC/VWpCcgo+3HCwD1nFI0KjUigU\\n1umUKlQaVBbJKI0KOhlpJJySEIAAySSetBKO+XjVem5PkVPuJMyFEtid8IXJS38utoQyhtxCG8El\\nWUEjOE/MO/fVbxI7MSKzFjNpaYZQlttCfZKQMAD/AEA1y6aDDt1PGDbW86VFj0untWtMjyFu/GU9\\nhPJ5K1FS0OA/X2flJOUdAfL8plS9dkt7rYu2fb9rRLtqdFiulMCXHeUhtxrog4SviD82Mddg9DBA\\n/RzTQY34l7Vzts9vXl3EhJumtyDLqqvVDqkYyG2isEhfEFSicn5nF4JGDrZNNNA1gfkTsrZl+7i2\\nrWqz+IMyZTogyfhHUtpfaRlaeWUk8uynkCDjA+ww00Hj919rLWq3mnaT0wTSmuRnKlNaQ6EoU7Fb\\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\\n\\"> but the two words, being quite different in meaning, <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9)</span> \\u201changing,\\u201d <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n/9k=\\n\\"> \\u201cfollowing,\\u201d) are probably not connected with each other. Moreover, if <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> were the same as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCAA1AEUDASIA\\nAhEBAxEB/8QAHAABAQEBAAIDAAAAAAAAAAAAAAgHBgIFAwQJ/8QAMBAAAQMDBAEEAQIFBQAAAAAA\\nAQIDBAUGEQAHEiEIEyIxQWFRcQkUFSMyMzSRkqL/xAAUAQEAAAAAAAAAAAAAAAAAAAAA/8QAFBEB\\nAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8AsvTTTQNNNNBF3k1vBddpeVVCiLqs6n2zQ1w3\\nXYrDyg3Lacwp9xaUn3nipSAFDrh0OyVUL5UPTmPHu83adNXCkJp/+qjOeHNIWnojHJHJOfrl9/Gs\\nU8yLUj1HyH2jn1CnJk02qz41JllXIocQmWglpQ+BlLy/yfd+nVQ3pR03DZ1aoC0oUmpU9+GQtRSk\\nhxtSOynsD3fI70GReCtRdneOFFZdH+ykyo6VZJKk+spYz+3PH7Aa165Lkt+2o7Em4a5TaQzIeSwy\\nubJQylxw/CUlRGT94H0Cfgawb+Ho9LVshUoMxtTS4FwyYwbUjipH9phZCge8hS1a935b7KVreKmW\\n8mhVqFAk0l94ramcw06h0IyrKAo8k+mMDGDyPY+w2CiXDQK4/NYotcplTdgu+jMbiS0PKjryRxcC\\nSeCspPRwej+mmozpXhbebFTqDStwKfChJUn+UfjsOqXITlXbiOSfTUBjoKWPce+u2gt/TUvW5uFX\\ndyvNQUSkVSpRbVtGLJL8IKWwmS6hJZcW62Skkh51KQFA4DY6HJR1UOga9PR7otysVup0SlVuDNqN\\nKKUz47DwWuOVFQAWB8HKVAj5GO8a+jutLr0DbS5Jtrs+tWmKa+uEkfPqBBwQPtQ+QPsgDUDeKm/F\\nM2gdrLFZtyVU2ay+y5ImxnwH2w3y64KGF/5qI9yeyfnPQVJ500907LNXRD4onW1WIlRYe65IPqel\\nj4zjk4gkAjtIP1rc6ZMZqFOjT4xUWJLKHmyoYPFQBGR+x1MHl5v1aCdtJFm0YSKnULlpLMll5CQG\\nGI7pCgpZznmUg4SB+5HwdssCryKN4/W/XarHlyJEG1Y0uUylsl9xaIiVrSE/PMkEY/XQZX4sMP0T\\nfDeS1aehZoEWqNSmwtwEsPOlw8R9kKSCMnOA2nJycmj9fnbtZ5DuWtvhcm4lVtyV/Q7pdUiVFjO8\\n1slJSpJQpQSlxSAcEHjnnnrrVPUPyy2TqMBMmZcE6juk4MaZTH1OD8kspcR/6+tBwmyfldElzLnY\\n3Tks0hTU4KpiERilSG1cgplSf1QUJ7OSSs5+BprJbP2Zib8bhX/cloTP6XbrVXKoTj7ZbS96pWtQ\\nSkJOAPaePWAtPX0Gg5veWZeGz/lJcdepMl2BUHKm/UorqkAofjyVqXxKckKQeRSfyn6I61akecdS\\nagNoq+3MSXMA/uOxasphtR/CFNLI/wCx1W99WVal80c0m7aDCq8Tvgl9HvaJ+VNrGFNq/KSDqaN9\\n9i/HHb+hIrNwv3LQmpMjhGYpkovuOqCSS2kOpWAMdkqI+B7u8EPNvzftgoSXLFrCV4HIJltkA/g4\\nGf8AjWX3xflL8hqqu1LM2TpsG56jKStNeTIBebbC083X/TaT1xABUtSwkEgZJGuzn7feKFi022Kh\\nXZderrFyMpfgKflrGWllI9RwtBoNhJV2CQRhQIJB1Ve3di2bYlHMCzKHCpcR7itamMrW9jPErcUS\\npeMnBUTjPWgySq+KdjVa4baqNSqE56JRaZFp70FCEttzfQSQFrI7Tz6Kgn577BOdb8wy1HYbYYaQ\\n002kIbbQkJSlIGAAB8AD6156aDg712g29uyyzaM+3YsSliSqWyiAkRiy+rll1HDA5HkfkEH7BwNT\\nzUPBynrqYVT9xZTED5Lb9LS66Ox1yDiQcjPfHrHwc9WFpoOR2h2/ou2ViQrToanXWGCpx2Q6B6kh\\n1RypasDH6AD6AA7xnTXXaaBrMd/9mKBvFTqRFrE+XT3aXIW41IjBJWULADjfu6GeKDn64jTTQZ5u\\nz4y2vcdV2+hR6zOp9KpTIo7kcJ9Vx9hCXX8hZUAhZKVgkJP+Y6wkDVFwIrEGDHhRW/Tjx2ktNIyT\\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\\n\\"> it would have been written <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05dc\\u05d9</span>. It seems more probable and natural to derive <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span> from <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d4</span> \\u201cto hang,\\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d0\\u05d9</span> Talm. Bab. Shab. 78; and <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5 \\u05e2\\u05dc \\u05db\\u05dc\\u05d9\\u05de\\u05d4</span> \\u201cHe hangeth the earth upon nothing\\u201d (Job xxvi. 7). This axis, being a straight line, is called <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7</span> \\u201ca bar,\\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> \\u201ccrooked,\\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05df</span> \\u201cdragon;\\u201d the one end of the line being called \\u201cthe head,\\u201d the other \\u201cthe tail of the dragon.\\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05d1\\u05e8\\u05d9\\u05d7</span> by <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05d7</span> stretching,\\u201d<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cPiercing.\\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class=\\"footnote\\">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05d1\\u05e8\\u05d9\\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9 \\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class=\\"footnote\\">The sea-monsters are usually called <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>; this remark is therefore added, that they are also called <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e9\\u05d9\\u05dd</span>, some of them being \\u201cserpent-like.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05dc\\u05ea\\u05d5\\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \\u201cThe great dragon in the sea.\\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class=\\"footnote\\">Assyria or Babylon.</i> while \\u201cthe dragon that is in the sea,\\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \\u00e9lite of soldiers, princes, and nobles.<sup>7</sup><i class=\\"footnote\\">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05de\\u05e8</span> <i>Wine</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cRed wine.\\u201d \\u201cPure.\\u201d \\u201cA vineyard of red wine.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05de\\u05b6\\u05e8</span> \\u201cwine\\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cSinging\\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \\u201csing\\u201d is addressed to the singers.<sup>9</sup><i class=\\"footnote\\">The subject, \\u201cYe singers,\\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7)."], ["<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span dir=\\"rtl\\">\\u05e4\\u05df \\u05d9\\u05e4\\u05e7\\u05d3</span>. R. Jonah, the Grammarian, says, that <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u2550 \\u05e4\\u05df</span>, and <span dir=\\"rtl\\">\\u05e4\\u05df \\u05d9\\u05e4\\u05e7\\u05d3 \\u05e2\\u05dc\\u05d9\\u05d4 ;\\u05d0\\u05e4\\u05e7\\u05d3 \\u2550 \\u05d9\\u05e4\\u05e7\\u05d3</span> means accordingly, \\u201cI will not punish her (though I shall punish all other nations).\\u201d Comp. <span dir=\\"rtl\\">\\u05e4\\u05df \\u05ea\\u05e4\\u05dc\\u05e1</span> \\u201cDo not ponder.\\u201d<sup>10</sup><i class=\\"footnote\\">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \\u201cLest any hurt it.\\u201d \\u201cLest thou shouldst ponder.\\u201d</i> R. Isaak ben Saul compares <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3</span> with <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e7\\u05d3</span> \\u201cthere lacketh\\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \\u201cI will water it every moment, lest its leaves drop.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class=\\"footnote\\">This instance is only quoted to show that <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4</span> means \\u201cher leaves.\\u201d R. Isaak ben Saul confounds the Kal <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05e7\\u05d3</span> and the Niphal <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e7\\u05d3</span>; it is only the latter which has the meaning \\u201cto be missing.\\u201d</i> R. Moses Hakkohen explains it thus, \\u201cI shall guard it day and night, lest the enemy hurt it.\\u201d I think that this explanation is the right one."], ["<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class=\\"footnote\\">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \\u201cwho would set,\\u201d etc., implies.</i> Supply <span dir=\\"rtl\\">\\u05d1</span> before <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05e8</span> \\u201cbrier,\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05d7\\u2550\\u05e9\\u05e9\\u05d7</span> \\u201cin six,\\u201d (Ex. xx. 11). The meaning of the sentence is, \\u201cWho would set me against the brier and thorn of the vineyard,\\u201d that is, against the wicked people; \\u201cand in the day of my war against the vineyard,\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e9\\u05e2\\u05d4 \\u05d1\\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThem.\\u201d</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThem.\\u201d</i>\\u2014comp. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e9\\u05e2</span> \\u201cbut a step\\u201d (1 Sam. xx. 3)\\u2014<span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05ea\\u05e0\\u05d4</span> <i>I would burn it;</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d9\\u05ea\\u05d5</span> \\u201cthey have burnt\\u201d (2 Sam. xiv. 35)."], ["<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\\u2014comp. \\u201cthe Lord hath been like an enemy\\u201d (Lam. ii. 5)\\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \\u201che will make peace unto me.\\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d9\\u05ea\\u05e0\\u05e0\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Who would give me</i>\\u2014comp. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast given me\\u201d (Judges i. 15)\\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class=\\"footnote\\">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\\u2014but the men of Judah,<sup>16</sup><i class=\\"footnote\\">The expression <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> \\u201cthe men of Judah,\\u201d is perhaps used by I. E. instead of \\u201cIsrael,\\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\\u2019s promise, \\u201cI the Lord will keep it, lest he visit it,\\u201d are introduced, saying, \\u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\\u201d Comp.<sup>17</sup><i class=\\"footnote\\">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \\u201cthrough it\\u201d \\u2550 \\u201cthrough myself.\\u201d</i> \\u201cAnd Ezekiel shall be,\\u201d instead of \\u201cAnd I shall be\\u201d (Ez. xxv. 24), \\u201cAnd Samuel,\\u201d instead of \\u201cAnd myself\\u201d (1 Sam. xii. 11); \\u201cAs he hath done,\\u201d instead of \\u201cAs I have done\\u201d (Lev. viii. 34); <span dir=\\"rtl\\">\\u05d1\\u05de\\u05dc\\u05d7\\u05de\\u05d4</span> \\u201cin war,\\u201d is to be joined with <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d9\\u05ea\\u05e0\\u05e0\\u05d9</span> \\u201cwho would turn me\\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d9\\u05d7\\u05d6\\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \\u201cJacob would take root,\\u201d etc. I am compelled to explain in this way by the phrase, \\u201cHe will make peace unto me,\\u201d because it is God alone that maketh peace.<sup>18</sup><i class=\\"footnote\\">I. E. is not the author of the first opinion, which attributes to God the words, \\u201cHe will make peace unto me,\\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\\u2019s own explanation, introduced by a phrase like <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d9 \\u05d0\\u05d5\\u05de\\u05e8 ,\\u05d5\\u05dc\\u05e4\\u05d9 \\u05d3\\u05e2\\u05ea\\u05d9</span> \\u201cbut I think,\\u201d \\u201cbut I say.\\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \\u201csome say.\\u201d</i>"], ["<span dir=\\"ltr\\">.<sup>19</sup><i class=\\"footnote\\">Literally: In coming days. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05de\\u05d9\\u05dd \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd\\u2550\\u05d1\\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span></i></span><span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span> In future. According to some: \\u201cthe children.\\u201d<sup>20</sup><i class=\\"footnote\\">Literally: The coming <i>sc.</i> generations. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d5\\u05ea \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd \\u2550 \\u05d4\\u05d1\\u05d0\\u05d9\\u05dd</span></i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05e9</span> <i>He shall cause to take root.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05e9\\u05d9\\u05d7 \\u05d5\\u05ea\\u05e9\\u05e8\\u05e9</span> \\u201cand didst cause it to take deep root\\u201d (Psa. lxxx. 10).<sup>21</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">,\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8 \\u05e9\\u05e8\\u05e9\\u05d9\\u05d4</span> \\u201cand causes its roots to remain;\\u201d but <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span dir=\\"rtl\\">\\u05ea</span> could agree; the remark would also be then quite superfluous. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d0\\u05e8</span> must therefore be altered into <span dir=\\"rtl\\">,\\u05d5\\u05ea\\u05e9\\u05e8\\u05e9</span> which is part of a quotation.</i> <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05d1\\u05d4</span>. Fruit."], ["<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cgroves\\u201d can be applied.<sup>22</sup><i class=\\"footnote\\">It is not clear at all how the mention of \\u201cthe groves\\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites."], ["<span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d0\\u05e1\\u05d0\\u05d4</span>. <i>In measure.</i> According to most commentators <span dir=\\"rtl\\">\\u05d1\\u05e1\\u05d0\\u05e1\\u05d0\\u05d4</span> is a reduplication of <span dir=\\"rtl\\">\\u05e1\\u05d0\\u05d4</span> \\u201cmeasure,\\u201d like <span dir=\\"ltr\\"><sup>23</sup><i class=\\"footnote\\">Root: <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc :\\u05d9\\u05e8\\u05e7</span>.</i><sup>23</sup><i class=\\"footnote\\">Root: <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05dc :\\u05d9\\u05e8\\u05e7</span>.</i></span><span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e7\\u05e8\\u05e7</span> \\u201cgreen\\u201d (Lev. xiii. 49); <span dir=\\"ltr\\"></span><span dir=\\"rtl\\">\\u05de\\u05d8\\u05dc\\u05d8\\u05dc\\u05da</span> \\u201cWill carry thee away\\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \\u201cthe defenced city\\u201d (ver. 10)<sup>24</sup><i class=\\"footnote\\">The pronoun \\u201cit\\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \\u201cthe defenced city\\u201d of ver. 10; but that \\u201ccity\\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d7\\u05d4</span> According to some: \\u201cwith its sword.\\u201d<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cWhen it shooteth forth.\\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05d7</span> \\u201cthe sword\\u201d (Joel ii. 8). More correctly, however, it may be compared with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d9\\u05da</span> \\u201cthy plants\\u201d (Song iv. 13), especially because of the words: \\u201con the day of the east wind.\\u201d<sup>26</sup><i class=\\"footnote\\">The figure \\u201cthe day of the east wind,\\u201d leads the reader to suppose that there is also a reference to \\u201cplants,\\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\\u2014which may be considered as her plants (<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05d4</span>)\\u2014therefore <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cStayeth.\\u201d\\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\\u201d comp. <span dir=\\"ltr\\"><sup>28</sup><i class=\\"footnote\\">Hophal of <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d4</span>.</i></span><span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d2\\u05d4</span> \\u201che was removed\\u201d (2 Sam. xx. 13); <span dir=\\"rtl\\">\\u05d4</span> replaces the radical <span dir=\\"rtl\\">\\u05d9</span>; as in <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d4\\u2550\\u05d4\\u05d3\\u05d4</span> \\u201che stretched forth\\u201d (xi. 8). <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d9\\u05dd</span> East wind."], ["<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\\u2014for \\u201cthe iniquity of Jacob\\u201d (<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df \\u05d9\\u05e2\\u05e7\\u05d1</span>) is the source of all his evils<sup>28a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> \\u201ciniquity\\u201d is, therefore, used here for <span dir=\\"rtl\\">\\u05e8\\u05e2</span> \\u201cevil.\\u201d</i>\\u2014and the decree shall be rescinded, if they abolish idolatry. <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05e8</span> Chalk. <span dir=\\"rtl\\">\\u05de\\u05e0\\u05e4\\u05e6\\u05d5\\u05ea</span> <i>Beaten in sunder.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e4\\u05e6\\u05dd</span> \\u201cThou shalt break them\\u201d (Ps. ii. 9). <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e7\\u05de\\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class=\\"footnote\\">The use of <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span> \\u201cto rise,\\u201d in the sense of <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span> \\u201cto stand,\\u201d is explained here by I. E. See xl. Note 20.</i>"], ["<i>The defenced city.</i> Samaria. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d3</span> Shall be desolate. <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9\\u05d4</span> <i>The branches thereof.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e9\\u05ea\\u05d9 \\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd</span> \\u201cupon the two branches\\u201d (1 Kings xviii. 21).<sup>29a</sup><i class=\\"footnote\\">A. V. \\u201cBetween two opinions.\\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd \\u05e2\\u05dc \\u05e9\\u05ea\\u05d9</span> rather than <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05d9\\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span> (xvii. 6,) as another instance, and not <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e2\\u05e4\\u05d9\\u05dd</span> which differs from <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span> in this verse by the Dagesh in <span dir=\\"rtl\\">\\u05e4</span>. It is, however, possible, that I. E. read <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05e4\\u05bc\\u05d9\\u05d4</span>.</i> The open towns are meant."], ["<span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8\\u05d4</span> <i>The bough</i><sup>30</sup><i class=\\"footnote\\">A. V. \\u201cThe boughs.\\u201d</i> <i>thereof.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e6\\u05d9\\u05e8\\u05d9</span> \\u201cIn my branch\\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \\u201cthey\\u201d refers to <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cthe smaller branches,\\u201d<sup>31</sup><i class=\\"footnote\\">I. E. supplies the feminine plural <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> \\u201cthe smaller branches,\\u201d in order to make the subject agree with the predicate <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05e8\\u05e0\\u05d4</span>; he might, however, supply <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05e1\\u05e2\\u05d9\\u05e4\\u05d9\\u05dd</span>.</i> while <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d9\\u05e8</span> signifies \\u201cthe large branch.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d9\\u05e8\\u05d5\\u05ea</span> Some explain: \\u201cCollect;\\u201d<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cSet them on fire.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05ea\\u05d9</span> \\u201cI have gathered\\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \\u201cSet on fire.\\u201d The branches will be used as fuel. This is the right explanation. Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d9\\u05e8\\u05d5</span> \\u201cye kindle fire\\u201d (Mal. i. 10)."], ["<span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05d4\\u05d5\\u05d0</span> In those days.<sup>33</sup><i class=\\"footnote\\">See Note 1.</i> <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d1\\u05d8</span> <i>Shall beat off.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d1\\u05d8</span> \\u201cthou wilt beat\\u201d (Deut. xxiv. 10); <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d1\\u05d8</span> \\u201cbeating\\u201d (Judg. vi. 11); therefore the expression <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05e7\\u05d8\\u05d5</span> \\u201cyou will be gathered together\\u201d is also used. <i>One by one.</i> Only a few will be left out of many."], ["<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class=\\"footnote\\">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist."]], [["<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8\\u05d9 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd</span> \\u201cthe drunkards of Ephraim,\\u201d is in apposition to <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea \\u05e0\\u05d0\\u05d5\\u05ea</span> \\u201cthe crown of pride,\\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9</span> <i>The best</i>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe head of the fat valleys.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe head of the fat valleys.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d9 \\u05d1\\u05e9\\u05de\\u05d9\\u05dd</span> \\u201cthe chief spices\\u201d (Song iv. 14). <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d0 \\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d9\\u05d0</span> \\u201cin the valley\\u201d (Deut. iii. 29). Others compare <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d9\\u05d0</span> with <span dir=\\"rtl\\">\\u05e0\\u05bc\\u05b5\\u05d0</span> \\u201cproud\\u201d (xvi. 6), and say that the radical <span dir=\\"rtl\\">\\u05d4</span> is omitted.<sup>3</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d4</span>.\\u2014The difference in spelling, <span dir=\\"rtl\\">\\u05d2\\u05b5\\u05bc\\u05d9\\u05d0</span> (with <span dir=\\"rtl\\">\\u05d9</span>) and <span dir=\\"rtl\\">\\u05e0\\u05b5\\u05bc\\u05d0</span> (without <span dir=\\"rtl\\">\\u05d9</span>) is entirely overlooked.</i> <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d5\\u05de\\u05d9</span> <i>Overcome</i>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05de\\u05d5\\u05e0\\u05d9</span> \\u201cthey have smitten me\\u201d (Prov. xxiii. 35)."], ["<span dir=\\"rtl\\">\\u05d7\\u05d6\\u05e7</span> <i>Mighty</i>. Attribute to <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cday,\\u201d or <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201chost,\\u201d which is to be supplied. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8 \\u05e7\\u05d8\\u05d1</span>. The <span dir=\\"rtl\\">\\u05db</span> in <span dir=\\"rtl\\">\\u05db\\u05d6\\u05e8\\u05dd</span> refers also to <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8</span>: \\u201cAs a destroying wind.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05d1</span> Destruction. Comp. <span dir=\\"rtl\\">\\u05e7\\u05d8\\u05d1\\u05da</span> \\u201cthy destruction\\u201d (Hos. xiii. 14). <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d9\\u05d7 \\u05dc\\u05d0\\u05e8\\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3</span> <i>With the hand</i>. With His mighty hand."], ["<span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage."], ["<span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e6\\u05ea \\u05e0\\u05d5\\u05d1\\u05dc</span> \\u201cThe blooming of the blossom which will fade away,\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cA fading flower.\\u201d\\u2014I. E. supplies <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e5</span> \\u201cblossom,\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> \\u201cleaf,\\u201d \\u201cplant,\\u201d because of the incongruity of the feminine <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e6\\u05ea</span> and the masculine <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc</span>. There is besides, according to his opinion, a contradiction between \\u201ca fading flower,\\u201d and \\u201cthe glorious beauty,\\u201d which he believes to be in apposition to the former; he explains therefore <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc</span> to have the meaning of a participle future \\u201cthat will fade away,\\u201d and for a similar reason, <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d3\\u05d5\\u05d3\\u05d4</span> (Ps. cxxxvii. 8): \\u201cthat will be destroyed.\\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\\u2014comp. <span dir=\\"rtl\\">\\u05d1\\u05ea \\u05d1\\u05d1\\u05dc \\u05d4\\u05e9\\u05d3\\u05d5\\u05d3\\u05d4</span> \\u201cO daughter of Babylon, who art to be destroyed\\u201d (Psa. cxxxvii. 8)\\u2014or \\u201cthe blossom of the fading plant,\\u201d and this is better. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05db\\u05d5\\u05e8\\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes."], ["<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion."], ["<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8 \\u2550 \\u05e9\\u05e2\\u05e8\\u05d4</span>. <i>To the gate</i>. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e8\\u05d4 \\u05de\\u05e9\\u05d9\\u05d1\\u05d9 \\u05de\\u05dc\\u05d7\\u05de\\u05d4</span>. Some explain: \\u201cwho turn the battle away from the gates.\\u201d R. Moses Hakkohen renders the passage thus: \\u201c(God will give strength to those) who have escaped,\\u201d<sup>5</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2\\u05e8\\u05d4</span> (lit. \\u201cto the gate\\u201d) is very strangely the same as <span dir=\\"rtl\\">\\u05de\\u05df \\u05d4\\u05e9\\u05e2\\u05e8</span> (lit., \\u201cfrom the gate\\u201d). The literal translation of the phrase according to the other opinion is: \\u201cthose who turn the battle to the gate,\\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation."], ["<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cIn vision.\\u201d</i> who rebukes the people; <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5 \\u05e4\\u05dc\\u05d9\\u05dc\\u05d9\\u05d4 .\\u05d1\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e8\\u05d0\\u05d4 \\u2550 \\u05d1\\u05e8\\u05d0\\u05d4</span>, \\u201cthey pervert judgment;\\u201d by the subject \\u201cthey\\u201d the judges are meant, and the verb <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5</span> has a transitive meaning; or \\u201cthe words of the judgment are unstable,\\u201d<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThey stumble in judgment.\\u201d</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9</span> \\u201cthe words of\\u201d being supplied. I prefer this latter explanation; for <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5</span> is intr.; comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05d9\\u05e7 \\u05d1\\u05e8\\u05db\\u05d9\\u05dd</span>, \\u201cand the tottering of the knees.\\u201d (Nahum ii. 11.)"], ["<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9 \\u05de\\u05e7\\u05d5\\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d0\\u05e4\\u05e1 \\u05de\\u05e7\\u05d5\\u05dd</span> \\u201cuntil there be no place,\\u201d (v. 8). <span dir=\\"rtl\\">\\u05e7\\u05d9\\u05d0 \\u05e6\\u05d5\\u05d0\\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom."], ["<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e2\\u05d4</span> <i>Doctrine</i>. A noun. <span dir=\\"rtl\\">\\u05d2\\u05de\\u05d5\\u05dc\\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05db\\u05d5\\u05e0\\u05d9 \\u05d1\\u05d0\\u05d4\\u05dc\\u05d9\\u05dd</span> \\u201cthey that dwell in tents\\u201d (Judg. viii., 11).<sup>8</sup><i class=\\"footnote\\">I. E. means to say that the plural in the absolute state has sometimes the ending <span dir=\\"rtl\\">\\u05be\\u05b5\\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d9\\u05e7\\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05ea\\u05e7</span> \\u201cand he removed\\u201d (Gen. xii., 8)."], ["<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class=\\"footnote\\">Some editions have <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05e8\\u05e2 \\u05e2\\u05d5\\u05d3</span> \\u201cthat he should not continue to do evil,\\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2 \\u05e2\\u05d5\\u05d3</span>, and this reading has been adopted for the translation.</i> <span dir=\\"rtl\\">\\u05e6\\u05d5 \\u05dc\\u05e6\\u05d5</span> \\u201cPrecept after<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cUpon.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cUpon.\\u201d</i> precept,\\u201d or \\u201cprecept joined to precept.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d5 \\u05dc\\u05e7\\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually."], ["<span dir=\\"rtl\\">\\u05d1\\u05dc\\u05e2\\u05e0\\u05d9 \\u05e9\\u05e4\\u05d4</span> <i>With laughing</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cStammering.\\u201d</i> <i>lips.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0</span> \\u201cderision\\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people."], ["<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e8\\u05e0\\u05e2\\u05d4</span> <i>The refreshing.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d5\\u05e2</span> \\u201crest\\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class=\\"footnote\\">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05db\\u05dd \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05de\\u05d9 \\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05e0\\u05d5 \\u05e9\\u05de\\u05d5</span> \\u201cAnd a learned man from Jerusalem, whose name I do not know.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05e2\\u05d4</span> is a participle.<sup>14</sup><i class=\\"footnote\\">Participle Hiphil of <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span>; lit.: \\u201cthat which gives rest.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5 \\u2550 \\u05d0\\u05d1\\u05d5\\u05d0</span> <i>They would.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05db\\u05d5 \\u2550 \\u05d4\\u05d4\\u05dc\\u05db\\u05d5\\u05d0</span> \\u201cwho went\\u201d (Jos. x. 24)."], ["<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class=\\"footnote\\">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d0</span> in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05df \\u05dc\\u05d0 \\u05d9\\u05dc\\u05db\\u05d5</span> of the Hebrew text is superfluous; the following quotation: \\u201cWoe unto,\\u201d etc., proves that the words \\u201cto Egypt,\\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \\u201cWoe to those that go down to Egypt,\\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class=\\"footnote\\">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>"], ["<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05dc\\u05d9</span> According to some, \\u201cthey that rule;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05e9\\u05dc\\u05d4</span> \\u201cdominion;\\u201d but better, \\u201cthe poets;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cthey that speak in proverbs\\u201d (Num. xxi. 27)."], ["<i>We have made a covenant with death</i>. We shall not die now. <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span dir=\\"rtl\\"><sup>18</sup><i class=\\"footnote\\">I. E. says that, although <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> in the phrase <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd \\u05d0\\u05ea \\u05e9\\u05d0\\u05d5\\u05dc \\u05dc\\u05d0 \\u05ea\\u05e7\\u05d5\\u05dd</span> (ver. 18) might be explained to signify \\u201cprophecy,\\u201d and the whole sentence to mean: \\u201cAnd what you prophesied concerning the grave will not be fulfilled,\\u201d it is impossible to find that sense in the phrase <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dd \\u05e9\\u05d0\\u05d5\\u05dc \\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d5\\u05d6\\u05d4</span>, which has evidently the same meaning; <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d6\\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d5\\u05d6\\u05d4</span>, \\u201ca covenant of a prophecy and a covenant of a prophet;\\u201d that is, \\u201ca covenant like that made by divine inspiration.\\u201d</i>?\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d6\\u05d4</span> I think that <span dir=\\"rtl\\">\\u05d7\\u05d6\\u05d4</span> means \\u201cprophet,\\u201d and explain <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d7\\u05d6\\u05d4</span> to be the same as <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05e0\\u05d5 \\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d4</span> \\u201cWe have made a prophet\\u2019s covenant,\\u201d a covenant like that made by divine inspiration. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d8 \\u05e9\\u05d5\\u05d8\\u05e3</span> \\u201cAn overflowing scourge,\\u201d that is, famine; or better, \\u201cthe scourge of an overflowing stream;\\u201d <span dir=\\"rtl\\">\\u05db\\u05d9 .\\u05e9\\u05d5\\u05d8 \\u05e0\\u05d7\\u05dc \\u05e9\\u05d5\\u05d8\\u05e3 \\u2550\\u05e9\\u05d5\\u05d8 \\u05e9\\u05d5\\u05d8\\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d3</span> <i>I will lay the foundation</i>. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d3</span> is an adjective,<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d3</span> and <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d7</span>, according to I. E., may also be considered as participles of the Pi\\u00ebl, the preformative <span dir=\\"rtl\\">\\u05de\\u05b0</span> of the Pi\\u00ebl and Pual being sometimes dropped.</i> derived from a Piel like <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b7\\u05d3</span> \\u201che hath destroyed\\u201d (Lam. ii. 9).<sup>20</sup><i class=\\"footnote\\">The Pi\\u00ebl past has two forms, <span dir=\\"rtl\\">\\u05e4\\u05b4\\u05bc\\u05e2\\u05b0\\u05dc</span> and <span dir=\\"rtl\\">\\u05e4\\u05b4\\u05bc\\u05e2\\u05b7\\u05dc</span>; it is with the latter that <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05e1\\u05bc\\u05b7\\u05d3</span> is compared, and therefore <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b7\\u05d3</span> is quoted. Comp. Zahoth, On the Pi\\u00ebl.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d1\\u05d7 \\u05d0\\u05e0\\u05d9</span> \\u201cand I praise\\u201d (Koh. iv. 2); which is likewise transitive. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05df</span> <i>Tower</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cTried.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05d7\\u05df</span> \\u201cand towers\\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3 \\u05de\\u05d5\\u05e1\\u05d3</span> <i>A sure foundation</i>. The first <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3</span> is a noun, meaning \\u201cfoundation;\\u201d it is a genitive, governed by the preceding noun <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05ea</span> \\u201cthe value of;\\u201d the second is a participle Hophal, like <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d1</span>; the <span dir=\\"rtl\\">\\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span dir=\\"rtl\\">\\u05d5</span>).<span dir=\\"ltr\\"><sup>22</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05dc\\u05d5\\u05e2 \\u05d4\\u05db\\u05e4\\u05dc</span> \\u201cto compensate for the omission of the duplicate;\\u201d this does not refer to the <span dir=\\"rtl\\">\\u05d3</span>, since the root is not <span dir=\\"rtl\\">\\u05e1\\u05d3\\u05d3</span>, but to the omission of <span dir=\\"rtl\\">\\u05d5</span>, which is also noticed by the Masora; there should be two <span dir=\\"rtl\\">\\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future."], ["<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \\u201cI will lay the foundation.\\u201d Some are of opinion that Hezekiah is meant by the \\u201ctried stone.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d4 \\u05d1\\u05e8\\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05e2\\u05d9\\u05dd</span> \\u201cthe shovels.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d3</span> \\u201cthe hail\\u201d is the subject to <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d4</span>, which is a transitive verb;<sup>23</sup><i class=\\"footnote\\">What I. E. means by this additional remark, that <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \\u201chail\\u201d the King of Assyria is here meant. <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8 \\u05de\\u05d9\\u05dd \\u05d9\\u05e9\\u05d8\\u05e4\\u05d5</span>. Repeat <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cfalsehood\\u201d after <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8</span>; \\u201cAnd the waters shall overflow the hiding-place of falsehood;\\u201d or supply <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese:\\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class=\\"footnote\\">In the Hebrew text the words <span dir=\\"rtl\\">\\u05d5\\u05db\\u05df \\u05d4\\u05d5\\u05d0 \\u05d5\\u05e1\\u05ea\\u05e8 \\u05de\\u05d7\\u05e1\\u05d4 \\u05de\\u05d9\\u05dd \\u05d9\\u05e9\\u05d8\\u05e4\\u05d5</span> are without sense; there is no occasion whatever for the addition of <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4</span>, since <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4 \\u05d5\\u05e1\\u05ea\\u05e8</span> is nearly the same as <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05ea\\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e1\\u05d4</span>, namely <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span>, is probably to be repeated. In the second explanation <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8 \\u05de\\u05d9\\u05dd</span>, \\u201cthe hiding-place of water,\\u201d <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8 \\u05db\\u05d6\\u05d1 \\u2550</span>, \\u201cthe hiding-place of falsehood,\\u201d \\u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \\u201cand the hiding-place of waters, these (the waters) will overflow.\\u201d This latter interpretation is supported by the accents which join <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> with <span dir=\\"rtl\\">\\u05e1\\u05ea\\u05e8</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05db\\u05e4\\u05e8</span> <i>And shall be disannulled.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05e8\\u05e0\\u05d4</span> \\u201che will pacify it,\\u201d that is, will annul or remove it. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e8\\u05d9\\u05ea \\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd\\u2550\\u05d5\\u05d7\\u05d6\\u05d5\\u05ea\\u05db\\u05dd</span> And your prophetical agreement.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd your agreement.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea\\u05dd</span> <i>Then you shall be.</i> The <span dir=\\"rtl\\">\\u05d5</span> has the same force as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nAFONjgP/2Q==\\n\\"> in Arabic;<sup>26</sup><i class=\\"footnote\\">To introduce the apodosis when the protasis precedes; the phrase <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dc\\u05e9\\u05d9 \\u05d1\\u05d9\\u05d5\\u05dd</span> is treated as the full sentence <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05e9\\u05d9</span> \\u201cWhen the third day came.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d0 \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9</span> \\u201con the third day, then Abraham lifted up\\u201d (Gen. xxii. 4)."], ["<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class=\\"footnote\\">\\u201cThe overflowing scourge\\u201d of the preceding verse.</i> goeth forth. <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e2\\u05d4</span> <i>Vexation.</i> It is not the same as <span dir=\\"rtl\\">\\u05d6\\u05e2\\u05d5\\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class=\\"footnote\\">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e2</span> \\u201cto tremble,\\u201d \\u201cto move;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d6\\u05e2</span> \\u201cand he moved not\\u201d (Est. v. 9); the <span dir=\\"rtl\\">\\u05d5</span> in the middle is analogous to the <span dir=\\"rtl\\">\\u05d5</span> of <span dir=\\"rtl\\">\\u05de\\u05b8\\u05d5\\u05b6\\u05d7</span> \\u201cdeath.\\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e6\\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThe bed.\\u201d</i> which is underneath in the bed. <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e9\\u05ea\\u05e8\\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d5\\u05e2</span> \\u201csuperfluous\\u201d \\u201ctoo long\\u201d (Lev. xxii. 23). <span dir=\\"rtl\\">\\u05d4\\u05de\\u05db\\u05e1\\u05d4\\u2550\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> <i>The covering.</i> <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05ea\\u05db\\u05e0\\u05e1</span> It is Infinitive of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e1</span> \\u201cto assemble;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e0\\u05d5\\u05e1</span> \\u201cgather together\\u201d (Est. iv. 16); and means \\u201cWhen many gather together under it.\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cThan that he can wrap himself in it.\\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class=\\"footnote\\">Both the people and its rulers fail to give each other comfort and protection.</i>"], ["<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc \\u05e4\\u05e8\\u05e6\\u05d9\\u05dd</span> \\u201cplace of breaches,\\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05e8\\u05d5\\u05ea\\u05d9\\u05db\\u05dd \\u2550 \\u05de\\u05d5\\u05e1\\u05e8\\u05d9\\u05db\\u05dd</span> Bands. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05e8\\u05e6\\u05d4</span> <i>Even determined.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> \\u201cthou hast decided\\u201d (1 Kings xx. 40)."], ["<i>Hear my voice, hear my speech</i>. Parallelism."], ["<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05ea\\u05d7</span> <i>He opens,</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d3\\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05ea\\u05d7</span> and <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d3\\u05d3</span> are a repetition of the same idea in different words."], ["<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d4</span> <i>He hath made plain</i>. Derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d4</span> \\u201cequal;\\u201d comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05d5\\u05d4</span> \\u201calike\\u201d (Prov. xxvii. 15). <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05d7</span> A kind of cummin, but smaller and black. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8\\u05d4</span> According to some, \\u201cgood;\\u201d according to others, \\u201cwith measure\\u201d; comp. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e9\\u05d5\\u05e8\\u05d4</span> \\u201cwith the measure\\u201d (Lev. xix. 35), and this is right. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class=\\"footnote\\">This remark seems to be quite superfluous, especially since <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d4</span> did not enlist any such observation from the commentator. The words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2\\u05d5\\u05e8\\u05d4 \\u05d9\\u05d3\\u05d5\\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5\\u05e2\\u05d4</span> is required; secondly, the repetition of <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5\\u05e8\\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05df</span>, and are a corruption of <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e2\\u05d5\\u05e8 \\u05d9\\u05d3\\u05d5\\u05b9\\u05e2</span>, \\u201cin a well-known measure.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05df</span> <i>Marked.</i> Comp. <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05de\\u05df</span> \\u201csign.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05ea\\u05d5</span> <i>In its place.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d1\\u05dc\\u05d5\\u05ea</span> \\u201cmeasured\\u201d<sup>33</sup><i class=\\"footnote\\">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \\u201cAt the ends.\\u201d</i> (Ex. xxviii. 14)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class=\\"footnote\\">A. V., \\u201cFor his God doth instruct him.\\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e9\\u05e4\\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cTo discretion.\\u201d I. E. seems to lay stress on the definite article in <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05de\\u05bc\\u05e9\\u05e4\\u05d8</span> \\u201caccording to the usual well-known custom.\\u201d</i> to do as it is usually done; comp. <span dir=\\"rtl\\">\\u05db\\u05de\\u05e9\\u05e4\\u05d8</span> \\u201cafter the manner\\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class=\\"footnote\\">The same as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5 \\u05dc\\u05de\\u05e9\\u05e4\\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d9\\u05b4\\u05e1\\u05bc\\u05b0\\u05e8\\u05d5\\u05b9</span>) being past, the second (<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05b9\\u05e8\\u05b6\\u05e0\\u05bc\\u05d5\\u05bc</span>) future; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e8\\u05d5</span> could also be explained to be future by the conversive <span dir=\\"rtl\\">\\u05d5</span>, but I. E. paraphrases it <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e8 \\u05d9\\u05e1\\u05e8</span>, \\u201chath already instructed him.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05d5\\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05d1</span> <i>Neither is turned about.</i> Repeat <span dir=\\"rtl\\">\\u05dc\\u05d0</span>, the negation of the first part of the verse, before <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d1</span>."], ["<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e9</span> <i>To thresh.</i> The <span dir=\\"rtl\\">\\u05d0</span> is prosthetic, as in <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8\\u05d5\\u05e2\\u05da</span> \\u201cthine arm\\u201d (Jer. xxxii. 21). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cNor break it with a wheel of his cart.\\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:"], ["<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05dc\\u05d9\\u05d0 \\u05e2\\u05e6\\u05d4</span> <i>Who is wonderful in counsel.</i> <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d9\\u05d4 \\u05d4\\u05d2\\u05d3\\u05d9\\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cExcellent in working.\\u201d</i> R. Moses Hakkohen derives <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e9\\u05d9\\u05d4</span> from <span dir=\\"rtl\\">\\u05d9\\u05e9</span> \\u201csubstance.\\u201d<sup>39</sup><i class=\\"footnote\\">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d9\\u05d4</span>, \\u201csubstance,\\u201d because it is true substance, it is everlasting.</i>\\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class=\\"footnote\\">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \\u201cLet my doctrine drop like rain,\\u201d as I explained (Deut. xxxii. 2)."]], [["<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05dc</span> and also <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> \\u201cHarel\\u201d and \\u201cAriel\\u201d (Ez. xliii. 15, 16); for the letters <span dir=\\"rtl\\">\\u05d0\\u05c4 \\u05d4\\u05c4 \\u05d5\\u05c4 \\u05d9\\u05c4</span> interchange<sup>1</sup><i class=\\"footnote\\">Strictly speaking, there is, besides the interchange of <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d4</span>, the omission of <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d9\\u05ea</span> <i>The city;</i> it is in the construct state; supply <span dir=\\"rtl\\">\\u05d0\\u05de\\u05ea</span> \\u201cof truth,\\u201d or some similar word: \\u201cthe city of truth, where David hath dwelt;\\u201d or \\u201cthe city, where David dwelt,\\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d9\\u05ea \\u05d1\\u05e8\\u05d0</span> \\u201cin the beginning, when God created,\\u201d etc. (Gen. i. 1); <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05dc\\u05ea \\u05d3\\u05d1\\u05e8 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201cthe beginning of the Lord\\u2019s speaking to Hosea\\u201d (Hos. i. 1). <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d5</span> <i>Add.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e1\\u05e4\\u05ea</span> \\u201cto add\\u201d (Num. xxxii. 14). <span dir=\\"rtl\\">\\u05d7\\u05d2\\u05d9\\u05dd</span> <i>Sacrifices.</i> <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05e4\\u05d5</span> \\u201cWill cease.\\u201d It is a neuter verb. It can also be rendered: \\u201cthey shall kill,\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e7\\u05e4\\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e7\\u05e4\\u05d9\\u05dd</span> \\u201cthe men that kill\\u201d); comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d9\\u05d5\\u05e1\\u05e3</span> \\u201cand one said to Joseph\\u201d<sup>2</sup><i class=\\"footnote\\">See note on ii. 4.</i> (Gen. xlviii. 1)."], ["<i>To Ariel.</i> To Jerusalem. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e0\\u05d9\\u05d4 \\u05d5\\u05d0\\u05e0\\u05d9\\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d5</span> \\u201cand they shall mourn\\u201d (xix. 8). According to others, \\u201cA waste place,\\u201d the two words being derived from <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d4</span> \\u201cwhere;\\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class=\\"footnote\\">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05ea\\u05d4 \\u05dc\\u05d9 \\u05db\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class=\\"footnote\\">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered."], ["<span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cRound about.\\u201d</i> Comp. xxii. 18.<sup>6</sup><i class=\\"footnote\\">It is not clear what I. E. means by comparing this passage with xxii. 18. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d5\\u05e8</span> in that verse means \\u201ca ball,\\u201d \\u201ca round thing.\\u201d It would be rather far-fetched to suppose that it meant here \\u201cas quickly and as suddenly as a ball flying through the air meets us.\\u201d See c. xxii., note 26.</i> <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d3\\u05dc \\u05de\\u05e6\\u05d1 \\u2550 \\u05de\\u05e6\\u05d1</span> A tower set up.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cWith a mount.\\u201d</i>"], ["<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\\u2019s messengers to Rabshakeh.<sup>8</sup><i class=\\"footnote\\">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAs of one that hath a familiar spirit.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05ea</span> \\u201cas bottles.\\u201d\\u2014The potter, because of his vocation,<sup>10</sup><i class=\\"footnote\\">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below."], ["<span dir=\\"rtl\\">\\u05db\\u05d0\\u05d1\\u05e7 \\u05d3\\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e7</span> being in the construct state.<sup>11</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05db\\u05b0\\u05d0\\u05b8\\u05d1\\u05b8\\u05e7</span>, in the absolute state; I. E. read <span dir=\\"rtl\\">\\u05db\\u05b7\\u05d0\\u05b2\\u05d1\\u05b7\\u05e7</span> \\u201cas the dust of,\\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \\u201cand the multitude of thy strangers shall be small as the dust of.\\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly."], ["<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army."], ["<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d1\\u05d0\\u05d9\\u05d4 \\u2550 \\u05e6\\u05d5\\u05d1\\u05d9\\u05d4</span> Her hosts.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cThose that fight against her.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05e9\\u05d9 \\u05de\\u05e6\\u05d5\\u05d3\\u05ea\\u05d4 \\u2550 \\u05d5\\u05de\\u05e6\\u05d5\\u05d3\\u05ea\\u05d4</span> \\u201cAnd the men engaged in her siege,\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cAnd her munition.\\u201d</i> or \\u201cAnd all the towers of the besiegers.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4</span> <i>And behold.</i> The word <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dd</span> \\u201cdream,\\u201d is usually followed by <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4</span> \\u201cand behold,\\u201d or \\u201cas if;\\u201d the subject to the following <span dir=\\"rtl\\">\\u05d0\\u05c4\\u05db\\u05b5\\u05dc</span> is <span dir=\\"rtl\\">\\u05e8\\u05b8\\u05e2\\u05b5\\u05d1</span> \\u201cthe hungry.\\u201d <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e7\\u05e7\\u05d4</span> Desirous to drink.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cHath appetite.\\u201d</i>"], ["<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>He has covered</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cHath poured out.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> <i>And he closed.</i> Derived from <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05dd</span> \\u201cbone;\\u201d \\u201che put, as it were, a bone on your eyes.\\u201d <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d4</span> <i>He covered</i>. This proves that <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> has also the meaning, \\u201che covered.\\u201d<sup>16</sup><i class=\\"footnote\\">In truth, the word <span dir=\\"rtl\\">\\u05db\\u05e1\\u05d4</span> does not at all prove the correctness of I. E.\\u2019s explanation concerning <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span>; the parallelism of the verse is the same, whether we explain <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> to mean \\u201cto pour out,\\u201d or \\u201cto cover.\\u201d</i>"], ["<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \\u201cseal the law\\u201d (viii. 16),<sup>17</sup><i class=\\"footnote\\">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained."], ["<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class=\\"footnote\\">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class=\\"footnote\\">A. V., \\u201cDraw near.\\u201d Our editions have <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b7\\u05bc\\u05e9\\u05c2</span>; I. E. read <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b7\\u05bc\\u05e9\\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d2\\u05e9\\u05d9\\u05dd</span> \\u201cthe taskmasters\\u201d (Exod. v. 13). It is Niph.\\u2014They will afflict themselves in vain with fasting. <span dir=\\"rtl\\">\\u05d1\\u05e4\\u05d9\\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class=\\"footnote\\">See I. E. on iii. 12.</i> <span dir=\\"rtl\\">\\u05de\\u05dc\\u05de\\u05d3\\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cTaught.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05dc\\u05de\\u05d3</span> \\u201cunaccustomed,\\u201d (Jer. xxxi. 18)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> <i>Behold I will proceed,</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cand I am left\\u201d (Ez. ix. 8); <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc \\u05d0\\u05e0\\u05d9</span> \\u201cI am withering\\u201d (Ps. vi. 3); <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc</span> is the third person past, because of the Pathah under <span dir=\\"rtl\\">\\u05dc</span>. Some explain <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> to be a participle like <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05de\\u05d9\\u05da</span> \\u201csupporting\\u201d<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e3</span>, formed like <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05d5\\u05c4\\u05de\\u05b4\\u05d9\\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e4\\u05dc\\u05d9\\u05d0 \\u05d0\\u05ea \\u05d4\\u05e2\\u05dd \\u05d4\\u05d6\\u05d7 \\u05d4\\u05e4\\u05dc\\u05d0 \\u05d5\\u05e4\\u05dc\\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cTo do a marvellous work among this people.\\u201d</i> that they shall not understand, that \\u201cthe wisdom of the wise shall be lost,\\u201d etc. Others explain this phrase thus: \\u201cTo do a marvellous work among this people;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4 \\u05e4\\u05dc\\u05d0</span> \\u201cwho performs wonders\\u201d (Ex. xv. 11). I explain it in the following way: \\u201cTo do to this people a wonderful thing like this.\\u201d<sup>24</sup><i class=\\"footnote\\">That the wisdom of the wise shall be lost, etc.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e2\\u05de\\u05d9\\u05e7\\u05d9\\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e1\\u05ea\\u05d9\\u05e8\\u2550\\u05dc\\u05e1\\u05ea\\u05d9\\u05e8</span> <i>To hide.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05de\\u05d9\\u05d3\\u2550\\u05dc\\u05e9\\u05de\\u05d9\\u05d3</span> \\u201cto destroy\\u201d (xxiii. 11)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05db\\u05db\\u05dd</span> You are going from the truth.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cYour turning of things upside down.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05db\\u05d7\\u05de\\u05e8 \\u05d4\\u05d9\\u05d5\\u05e6\\u05e8 \\u05d9\\u05d7\\u05e9\\u05d1</span> Shall man be esteemed as the potter\\u2019s clay.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cShall be esteemed as the potter\\u2019s clay.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e6\\u05e8</span> <i>And the thing framed</i>. It is derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span> \\u201cto form.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e6\\u05e8\\u05d5</span> <i>Of him that framed it.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cof me\\u201d (Gen. xx. 13)."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food."], ["<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness."], ["<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class=\\"footnote\\">See c. i. Note 48.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05d3\\u05d9</span> <i>That watch</i>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e7\\u05d3</span> \\u201cto watch\\u201d (Prov. viii. 34)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05d8\\u05d9\\u05d0\\u05d9 \\u05d0\\u05d3\\u05dd \\u05d1\\u05d3\\u05d1\\u05e8</span> \\u201cThat make a man an offender for a word,\\u201d that watch the words of man, and accuse him, in order to see him punished; or \\u201cthat cause others to sin by their words.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d5\\u05e9\\u05d5\\u05df</span> <i>They lay a snare</i>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e7\\u05e9</span> \\u201csnare\\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d5\\u05e9\\u05d5\\u05df</span> \\u201cthey rebuke,\\u201d comparing it with <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05e9\\u05e9\\u05d5 \\u05d5\\u05e7\\u05e9\\u05d5</span> \\u201cbe rebuked and rebuke\\u201d (Zeph. ii. 1), and says that the <span dir=\\"rtl\\">\\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class=\\"footnote\\">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05e9\\u05e9\\u05d5 \\u05d5\\u05e7\\u05e9\\u05d5</span> by <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e7\\u05d1\\u05e6\\u05d5</span> \\u201ccome together;\\u201d while the other explanation <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d5\\u05d5\\u05db\\u05d7\\u05d5 \\u05d5\\u05d4\\u05d5\\u05db\\u05d9\\u05d7\\u05d5</span> \\u201cbe rebuked and rebuke\\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>"], ["<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05d5\\u05e8\\u05df</span> <i>Shall wax pale.</i> The root <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> \\u201cto be white\\u201d is frequent in Chaldee."], ["<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\\u2014he and his children\\u2014shall sanctify my name. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05d9\\u05e6\\u05d5</span> \\u201cThey will cause others to fear\\u201d the God of Israel, or \\u201cthey shall be afraid,\\u201d intransitive.<sup>29</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05e2\\u05d5\\u05de\\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span dir=\\"rtl\\">\\u05d9\\u05d9\\u05e8\\u05d0\\u05d5 \\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>, \\u201cthey will cause others to fear.\\u201d The expression <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc \\u05e2\\u05d5\\u05de\\u05d3</span> comprehends more than the term \\u201cintransitive,\\u201d and signifies sometimes a \\u201ctransitive verb\\u201d if contrasted with a \\u201ccausative transitive verb.\\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \\u201cthey will sanctify,\\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob."], ["<span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d2\\u05e0\\u05d9\\u05dd</span> <i>And they that murmured</i>, comp. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8\\u05d2\\u05e0\\u05d5</span> \\u201cand you were murmuring\\u201d (Deut. i. 27). They are the opposite of \\u201cthose that learn doctrine.\\u201d"]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class=\\"footnote\\">See c. i. Note 13.</i> <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9 \\u2550 \\u05de\\u05e0\\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05e1\\u05d5\\u05da \\u05de\\u05e1\\u05db\\u05d4</span> <i>And that cover with a covering.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cand the covering\\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class=\\"footnote\\">There is no doubt that <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> is parallel to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \\u201ccovering\\u201d as a figure for \\u201ccounsel,\\u201d simply because counsel is usually given secretly.</i> <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d5\\u05d7\\u05d9 \\u2550 \\u05d5\\u05dc\\u05d0 \\u05e8\\u05d5\\u05d7\\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy."], ["<i>That walk to go down,</i> etc. This verse explains the preceding. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05d5\\u05d6</span> <i>In the strength of.</i> <span dir=\\"rtl\\">\\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d6</span>,\\u2014Nouns with a preformative <span dir=\\"rtl\\">\\u05de</span>, derived from verbs <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e2</span> and <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05d5</span> are alike, <i>e.g.,</i> <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e2\\u05d5\\u05b9\\u05d6</span> \\u201cstrength,\\u201d root <span dir=\\"rtl\\">\\u05de\\u05b8\\u05e7\\u05d5\\u05b9\\u05dd :\\u05e2\\u05d6\\u05d6</span> \\u201cplace,\\u201d root <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span dir=\\"rtl\\">\\u05de</span>, the latter changes it into Sheva.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d7\\u05e1\\u05d5\\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span dir=\\"ltr\\"><sup>4</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d9\\u05d5\\u05ea</span> is substituted for the third radical <span dir=\\"rtl\\">\\u05d4</span>, of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05ea</span> ;<span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d4</span> \\u201ccaptivity\\u201d (Obad. 20) is formed of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span dir=\\"rtl\\">\\u05d7\\u05e1\\u05d9\\u05d5\\u05ea</span>; comp. <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d5\\u05ea</span> \\u201cslavery\\u201d (Ezr. ix. 8)."], ["<span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d9\\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class=\\"footnote\\">The substantive <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cpeople,\\u201d to which the pronominal suffix <span dir=\\"rtl\\">\\u05be\\u05b8\\u05d9\\u05d5</span> refers, is not mentioned before, but is implied in <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05dd \\u05e1\\u05d5\\u05e8\\u05e8\\u05d9\\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians."], ["<span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d5\\u05d1\\u05d9\\u05e9\\u2550\\u05db\\u05dc \\u05d4\\u05d1\\u05d0\\u05d9\\u05e9</span>. The <span dir=\\"rtl\\">\\u05d0</span> is superfluous; <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d0\\u05d9\\u05e9</span> is transitive, \\u201cEvery one blamed\\u201d<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThey were all ashamed.\\u201d</i> those that had gone to Egypt; for they went to \\u201ca people that would not profit them.\\u201d"], ["<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \\u201ca lion, a leopard, amongst them an asp, etc.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e8\\u05e5 \\u05e6\\u05e8\\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cInto the land of trouble and anguish.\\u201d\\u2014I. E. takes <span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d4</span> in a more literal sense, \\u201cnarrow;\\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>Their property.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc</span> \\u201cthe property\\u201d (Deut. viii. 17). <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e9\\u05ea</span> <i>Bunches.</i> Hap. leg.\\u2014The beasts of the south will do them much damage."], ["<span dir=\\"rtl\\">\\u05dc\\u05d6\\u05d0\\u05ea</span> <i>To this</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cConcerning this,\\u201d that is, concerning Egypt.</i> To Jerusalem. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1 \\u05d4\\u05dd \\u05e9\\u05d1\\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe."], ["<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span dir=\\"rtl\\">\\u05d7\\u05e7\\u05d4</span> <i>Note it.</i> <span dir=\\"rtl\\">\\u05d7\\u05e7\\u05d4</span> is without Dagesh in <span dir=\\"rtl\\">\\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05d4</span> or <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05d4\\u05bc</span> or <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e7\\u05e7\\u05e0\\u05d4</span>.<span dir=\\"ltr\\"><sup>9</sup><i class=\\"footnote\\">It is either the imperative with a paragogic <span dir=\\"rtl\\">\\u05d4</span>, the contracted form of <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05c4\\u05e7\\u05e7\\u05b8\\u05d4</span> or with the pronominal suffix <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05c4\\u05e7\\u05b0\\u05e7\\u05b6\\u05e0\\u05b8\\u05bc\\u05d4 \\u2550 \\u05d7\\u05d5\\u05c4\\u05e7\\u05b0\\u05e7\\u05b8\\u05d4\\u05bc \\u2550 \\u05be\\u05b8\\u05d4\\u05bc</span>.</i></span>"], ["<span dir=\\"rtl\\">\\u05db\\u05d7\\u05e9\\u05d9\\u05dd</span> <i>Lying.</i> Adjective of the same form as <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05bc\\u05b8\\u05e8\\u05b4\\u05d9\\u05dd</span> \\u201chusbandmen;\\u201d the <span dir=\\"rtl\\">\\u05db</span> has Segol, on account of the guttural letter which follows. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e2</span> Infinitive. \\u201cTo hear.\\u201d"], ["<i>See not.</i> You shall not prophesy. <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d0\\u05d9\\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d5\\u05ea</span> <i>Upright things.</i> Comp. <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05d1\\u05d9\\u05dd \\u05d5\\u05e0\\u05db\\u05d5\\u05d7\\u05d9\\u05dd \\u05d3\\u05d1\\u05e8\\u05d9\\u05da</span> \\u201cthy words are good and upright\\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class=\\"footnote\\">See c. iii. Note 5. I. E. does not explain why <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> is a substantive (<span dir=\\"rtl\\">\\u05e9\\u05dd</span>), and <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d7\\u05d5\\u05ea</span> an adjective (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>); perhaps because the verb <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d5</span> implies the masculine substantive, <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd</span> \\u201cwords,\\u201d with which the feminine <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span>, if taken as an adjective, would not agree.</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d7\\u05dc\\u05e7\\u05d5\\u05ea \\u2550 \\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> \\u201cwords of flattery;\\u201d <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> is a substantive; so also <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05de\\u05d4\\u05ea\\u05dc\\u05d5\\u05ea \\u2550 \\u05de\\u05d4\\u05ea\\u05dc\\u05d5\\u05ea</span>, \\u201cwords of mockery.\\u201d"], ["<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class=\\"footnote\\">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>"], ["<i>Ye despise this word</i>, the prophecy. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05e9\\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d5</span> before <span dir=\\"rtl\\">\\u05d1\\u05de\\u05de\\u05d5\\u05df</span> in the Hebrew text seems to be superfluous; <span dir=\\"rtl\\">\\u05d1\\u05de\\u05de\\u05d5\\u05df</span> is not the explanation of <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span>, since this is explained by <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05da \\u05d4\\u05d9\\u05e9\\u05e8</span>, \\u201cthe opposite of upright,\\u201d but that of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e9\\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05dc\\u05d5\\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cPerverseness.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span> is an adjective; supply <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cthing.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e2\\u05d1\\u05ea \\u05d7\\u05f3 \\u05e0\\u05dc\\u05d5\\u05d6</span> \\u201cthe perverse (man or thing)<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThe froward.\\u201d</i> is an abomination to the Lord.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d5\\u05d6</span> is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cupright.\\u201d"], ["<i>Therefore</i>,<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05db\\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class=\\"footnote\\">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05e5 \\u05de\\u05d2\\u05d3\\u05dc \\u05e0\\u05d5\\u05e4\\u05dc \\u2550 \\u05e0\\u05d5\\u05e4\\u05dc \\u05db\\u05e4\\u05e8\\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAs a breach ready to fall, swelling out.\\u201d</i><sup>17</sup><i class=\\"footnote\\">A. V., \\u201cAs a breach ready to fall, swelling out.\\u201d</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e0\\u05d1\\u05e2\\u05d4 \\u2550 \\u05e0\\u05d1\\u05e2\\u05d4</span> A swelling thing. Of the same root is <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e2\\u05d1\\u05d5\\u05e2\\u05d5\\u05ea</span> \\u201cblains\\u201d (Exod. ix. 9). <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e2\\u05d4</span> can also be joined with <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e5</span>: \\u201ca swelling breach.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05ea\\u05e2 \\u05e4\\u05ea\\u05d0\\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> \\u201cthe dust of the earth\\u201d (Dan. xii. 12).<sup>18</sup><i class=\\"footnote\\">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9 \\u05d4\\u05e7\\u05d3\\u05e9\\u05d9\\u05dd</span> \\u201cthe most holy;\\u201d so also <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05ea\\u05e2 \\u05e4\\u05ea\\u05d0\\u05dd</span> \\u201cmost suddenly.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05ea\\u05d5\\u05ea \\u05d0\\u05e9</span> <i>To take fire.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05ea\\u05d4 \\u05d0\\u05e9</span> \\u201che takes fire\\u201d (Prov. vi. 27). <span dir=\\"rtl\\">\\u05d2\\u05d7\\u05dc\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4 \\u05d7\\u05d5\\u05ea\\u05d4</span> \\u201cthou shalt heap coals of fire\\u201d (ib. xxv. 22). <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05ea\\u05ea\\u05d5</span> <i>In the bursting of it.</i> Derived from <span dir=\\"rtl\\">\\u05db\\u05ea\\u05ea</span>, a verb <span dir=\\"rtl\\">\\u05e2\\u05f3\\u05e2</span>.<span dir=\\"ltr\\"><sup>19</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05e4\\u05e2\\u05dc\\u05d9 \\u05d4\\u05db\\u05e4\\u05dc</span> \\u201cit is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>;\\u201d but it is impossible to suppose, that I. E. meant to say, that <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05ea\\u05d5\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05ea</span>, since he quotes as a parallel <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05ea\\u05d4</span>, which can only be the participle Kal of <span dir=\\"rtl\\">\\u05d7\\u05ea\\u05d4</span>. Before <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0</span> either <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05ea</span> or <span dir=\\"rtl\\">\\u05d1\\u05de\\u05db\\u05ea\\u05ea\\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e9\\u05d5\\u05e3</span> is interrupted by the explanation of <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span>.</i></span> <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d7\\u05e9\\u05d5\\u05e3 \\u05de\\u05d9\\u05dd</span> <i>And to take water.</i> Lit., \\u201cto reveal the water,\\u201d which is hidden. Comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d5\\u05e3</span> \\u201cto make appear\\u201d (Gen. xxx. 37); <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e3</span> \\u201che made bare,\\u201d (lii. 10). <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span> <i>Pit.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05d0\\u05d9\\u05d5</span> \\u201cand its pits.\\u201d (Ez. xlii. 11), and <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d0</span>, the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance."], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d5\\u05d1\\u05d4</span> <i>In rest</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn returning,\\u201d \\u201cReturn.\\u201d\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> with an accusative, means \\u201cto give rest,\\u201d and that the neuter verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return\\u201d is never used with an accusative.</i><sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn returning,\\u201d \\u201cReturn.\\u201d\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> with an accusative, means \\u201cto give rest,\\u201d and that the neuter verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return\\u201d is never used with an accusative.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d4</span> \\u201cgive rest\\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt."], ["<span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span>. According to the grammarian R. Jonah: \\u201cwe shall lift ourselves up\\u201d; he compares it with <span dir=\\"rtl\\">\\u05e0\\u05b5\\u05e1</span> \\u201cbanner\\u201d (that is lifted up), and gives thus to <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span> a meaning similar to that of <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05db\\u05d1</span> \\u201cwe will ride,\\u201d as required by the parallelism. Others taking <span dir=\\"rtl\\">\\u05e0\\u05e0\\u05d5\\u05e1</span> in its usual sense, \\u201cwe shall flee,\\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span dir=\\"rtl\\">\\u05e7\\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cswift\\u201d of the camel.<sup>21</sup><i class=\\"footnote\\">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3 \\u05d0\\u05d7\\u05d3</span> \\u201cThe thousand men of one\\u201d of you;<sup>22</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da \\u05d0\\u05dc \\u05d0\\u05d7\\u05e8 \\u05de\\u05d4\\u05dd</span>, which is to be altered into <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da ,\\u05d0\\u05dc\\u05e3 \\u05d0\\u05d7\\u05d3 \\u05de\\u05db\\u05dd</span>; because <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d0\\u05d7\\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e3</span>, and I. E., satisfying himself with <span dir=\\"rtl\\">\\u05e1\\u05de\\u05d5\\u05da</span> or <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05de\\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span dir=\\"rtl\\">\\u05de\\u05d4\\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> signifies \\u201cthe officer.\\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \\u201cas an ensign on a hill\\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class=\\"footnote\\">It seems as if I. E. meant to say, that the first figure \\u201cas a beacon on the top of a mountain\\u201d refers to their small number, the second figure \\u201cas an ensign on a hill\\u201d to their glory and happiness, by which they will attract all nations.</i>"], ["<i>Will the Lord wait.</i> An anthropomorphism. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05e0\\u05e0\\u05db\\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> like <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05dd</span> \\u201cto warm\\u201d (xlvii. 14); it is the Kal like <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05d1</span> \\u201cto lie\\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class=\\"footnote\\">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake."], ["<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d5\\u05dc \\u05d6\\u05e2\\u05e7\\u05da</span>. The <span dir=\\"rtl\\">\\u05dc</span> indicates the cause: \\u201cAt the voice of thy cry,\\u201d that is, because thou hast cried unto Him. <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e0\\u05b8\\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span dir=\\"rtl\\">\\u05e4\\u05b5\\u05bc\\u05d0\\u05b2\\u05e8\\u05b8\\ue802</span> \\u201cHe hath glorified thee\\u201d (lv. 5).<sup>25</sup><i class=\\"footnote\\">The form is irregular by having <span dir=\\"rtl\\">\\ue802</span> instead of <span dir=\\"rtl\\">\\ue803</span>,</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d7\\u05dd \\u05e6\\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cThe bread of adversity.\\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05dc\\u05d7\\u05e5</span> <i>The water of affliction</i>. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> is not in the construct state, but <span dir=\\"rtl\\">\\u05de\\u05b5\\u05d9</span> \\u201cthe waters of\\u201d is to be supplied. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05de\\u05d9 \\u05dc\\u05d7\\u05e5 \\u2550 \\u05de\\u05d9\\u05dd \\u05dc\\u05d7\\u05e5</span>; comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d4 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05d0\\u05d4\\u05dc \\u2550 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05e9\\u05e8\\u05d4</span> \\u201cto the tent, namely to the tent of Sarah.\\u201d (Gen. xxiv. 67)."], ["<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \\u201cthine eyes shall see\\u201d and \\u201cthine ears shall hear\\u201d to express figuratively the seeing and understanding of the heart. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05de\\u05d9\\u05e0\\u05d5 \\u2550 \\u05d7\\u05d9\\u05de\\u05d9\\u05e0\\u05d5</span>; <span dir=\\"ltr\\">\\u05d0</span> is substituted for <span dir=\\"rtl\\">\\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way."], ["<span dir=\\"rtl\\">\\u05e6\\u05e4\\u05d5\\u05d9</span> <i>The covering</i>. A noun. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05d5\\u05d3\\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class=\\"footnote\\">Comp. Deut. xiii. 18.</i> <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cmenstruous cloth.\\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class=\\"footnote\\">The terms \\u201cclean and unclean\\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \\u201cclean and the unclean,\\u201d especially Lev. xiii. 15.</i>"], ["<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span dir=\\"rtl\\">\\u05db\\u05db\\u05e8 \\u2550 \\u05db\\u05e8</span> (Gen. xiii. 10), \\u201cPlain;\\u201d<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cPastures.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05ea \\u05e2\\u05d9\\u05df\\u2550\\u05d1\\u05ea \\u05e2\\u05d9\\u05df</span> \\u201cthe apple of the eye\\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class=\\"footnote\\">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>"], ["<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d9\\u05dd</span> <i>Oxen.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05e4\\u05d9\\u05da</span> \\u201cthine oxen\\u201d (Deut. vii. 13). <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d9\\u05e5\\u2550\\u05d7\\u05de\\u05e5</span> \\u201cLeaven.\\u201d<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cClean.\\u201d According to I. E. \\u201cprovender which is leaven,\\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> i. 17. Note 40.</i> <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d3 \\u05d6\\u05e8\\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cWhich hath been winnowed.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9</span> \\u201cit.\\u201d<sup>34</sup><i class=\\"footnote\\">I. E. supplies <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d5</span>, though not necessary, to indicate more clearly that <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d7\\u05ea</span> <i>With the shovel.</i> Derived from <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> \\u201cwind.\\u201d It is an instrument used for the same purpose as <span dir=\\"ltr\\"><sup>35</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05de\\u05d6\\u05e8\\u05d7</span> \\u201cand with the fan,\\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span dir=\\"rtl\\">\\u05db\\u05de\\u05d6\\u05e8\\u05d7</span> \\u201clike the fan,\\u201d as is done in the translation.</i></span><span dir=\\"rtl\\">\\u05de\\u05d6\\u05e8\\u05d4</span> \\u201cthe fan.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05dc\\u05d9</span> <i>Rivers.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05d1\\u05dc</span> \\u201criver\\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class=\\"footnote\\">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class=\\"footnote\\">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones."], ["<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class=\\"footnote\\">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class=\\"footnote\\">c. xxiv.\\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class=\\"footnote\\">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \\u201cWoe unto them that go down to Egypt;\\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d3\\u05d1\\u05e8 \\u05e4\\u05dc\\u05d0</span>; lit.: \\u201cand this is a wonderful thing;\\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \\u201csevenfold,\\u201d etc., and is to be translated, \\u201cand this will be done in a wonderful way.\\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion."], ["<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d0\\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cHeavy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d0\\u05ea</span> \\u201cthe smoke<sup>43</sup><i class=\\"footnote\\">A. V., \\u201cThe flame.\\u201d</i> (Judg. xx. 40); there are many words for \\u201csmoke.\\u201d<sup>44</sup><i class=\\"footnote\\">In the Hebrew text the word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d4</span> \\u201cmany\\u201d before <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05ea</span>, or <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05d5\\u05ea</span> \\u201cmany\\u201d after it, is omitted.</i>"], ["<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class=\\"footnote\\">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span>. Most of the commentaries say that <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span> is the same as <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05d9\\u05e3</span>, \\u201cto wave;\\u201d<sup>46</sup><i class=\\"footnote\\">A. V., \\u201cTo sift with the sieve of vanity.\\u201d</i><sup>46</sup><i class=\\"footnote\\">A. V., \\u201cTo sift with the sieve of vanity.\\u201d</i> but R. Moses Hakkohen is of opinion, that it means \\u201cto bridle,\\u201d and that by \\u201cthe breath of God,\\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span dir=\\"rtl\\">\\u05e8\\u05e1\\u05df \\u05de\\u05ea\\u05e2\\u05d4</span> \\u201ca misleading bridle.\\u201d The same idea is expressed by <span dir=\\"rtl\\"></span>,<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05e4\\u05ea \\u05e9\\u05d5\\u05d0</span> and this proves that <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e0\\u05e4\\u05d4</span> has the meaning \\u201cto bridle.\\u201d"], ["<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class=\\"footnote\\">See Targum Jonathan, and Rashi, ad locum: \\u201cThis rejoicing will come to you on the eve of Passover.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d5\\u05d0</span> <i>To come.</i> To be joined with <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d5\\u05dc\\u05da</span> \\u201cas when one goeth.\\u201d<sup>48</sup><i class=\\"footnote\\">The infinitive <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d5\\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>"], ["<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class=\\"footnote\\">This remark of I. E. seems to have been intended for the next verse.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d7\\u05ea</span> <i>And the lighting down.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e0\\u05d7\\u05ea</span> \\u201cand it cometh down\\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05e2\\u05e3</span> <i>With the indignation.</i> The preposition <span dir=\\"rtl\\">\\u05d1</span> governs also the nouns <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e5 ,\\u05dc\\u05d4\\u05d1</span>, etc. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e5</span> <i>With scattering.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e4\\u05e6\\u05dd</span> \\u201cthou wilt scatter them\\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class=\\"footnote\\">This remark is made, probably because of the \\u201chailstones\\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05d8 \\u05d9\\u05db\\u05d4</span> \\u201cAs if he were smitten with a rod\\u201d or \\u201cfor the Lord will smite him with a rod.\\u201d<sup>51</sup><i class=\\"footnote\\">A. V., \\u201cWhich smote with a rod.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e1\\u05d3\\u05d4</span> <i>Grounded.</i> Participle Hophal; <span dir=\\"rtl\\">\\u05de\\u05d8\\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05e4\\u05d9\\u05dd \\u05d5\\u05d1\\u05db\\u05e0\\u05e8\\u05d5\\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05e4\\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class=\\"footnote\\">A. V., \\u201cShaking.\\u201d</i> Lit., \\u201cmoving,\\u201d sc. the hand to play with musical instruments."], ["<span dir=\\"rtl\\">\\u05de\\u05d0\\u05d4\\u05de\\ufb4b\\u05dc\\u2550\\u05de\\u05d0\\u05ea\\u05de\\ufb35\\u05dc</span> <i>Of old.</i> <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05ea\\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class=\\"footnote\\">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d4\\u05d5\\u05d0 \\u05dc\\u05de\\u05dc\\u05da \\u05d4\\u05d5\\u05db\\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class=\\"footnote\\">The translation of the passage accordingly is, \\u201cYea, he is appointed King,\\u201d sc. of Tophet.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05e8\\u05ea\\u05d4</span> <i>The pile thereof.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e8\\u05d4</span> \\u201cfireplace\\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \\u201cthe immediate fulfilment of the divine decrees.\\u201d<sup>54</sup><i class=\\"footnote\\">\\u201cThe breath of the Lord\\u201d is according to I. E. \\u201cthe breath that cometh out of the mouth of the Lord;\\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \\u201cthe wind caused by the Lord.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d9 \\u2550 \\u05d4\\u05d5\\u05d9</span> Woe!<sup>1</sup><i class=\\"footnote\\">See c. i., Note 13.</i>\\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e9\\u05e2\\u05d5</span> <i>And they look not.</i> Lit. \\u201cThey do not resign themselves to the mercy of God.\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> means literally \\u201cto turn away\\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span dir=\\"rtl\\">\\u05de\\u05df</span> \\u201cfrom;\\u201d but by way of ellipsis, sometimes by <span dir=\\"rtl\\">\\u05d0\\u05dc</span>, so that <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4 \\u05de\\u05df \\u22ef \\u05d0\\u05dc \\u2550 \\u05e9\\u05e2\\u05d4 \\u05d0\\u05dc</span>.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05e0\\u05d9</span> \\u201cturn away from me\\u201d (xxii. 4); to consider <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e0\\u05d5 \\u2550 \\u05e9\\u05e2\\u05d5</span> is incorrect.<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> \\u201cto turn;\\u201d <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e0\\u05d5</span> from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05df</span> \\u201cto lean.\\u201d</i>"], ["<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d4\\u05e1\\u05d9\\u05e8</span> He hath not called back.<sup>4</sup><i class=\\"footnote\\">A.V., \\u201cHe will not call back.\\u201d</i>"], ["<i>And not a spirit</i>, that is, not an angel. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> \\u201cand His spirit\\u201d\\u2550\\u201cand His angel\\u201d (xlviii. 16).<sup>5</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05b5\\u05dc</span> and <span dir=\\"rtl\\">\\u05e8\\ufb35\\u05d7\\u05b7</span> are contrasted with <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05dd</span> and <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> is explained here by \\u201cangel.\\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class=\\"footnote\\">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \\u00c6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span dir=\\"rtl\\">\\u05d9\\u05db\\u05dc\\u05d9\\u05d5\\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e1\\u05d9\\u05d5\\u05df</span> \\u201cthey trust\\u201d<sup>7</sup><i class=\\"footnote\\">Comp. xxi. 12.</i> (Ps. xxxvi. 8)."], ["<span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d2\\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span dir=\\"ltr\\">\\u05d9\\u05e9\\u05d0\\u05d2</span>. <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0 \\u05e2\\u05dc\\u05d9\\u05d5 \\u05de\\u05dc\\u05d0 \\u05e8\\u05e2\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8</span> <i>When all</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cA multitude of.\\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0</span> \\u201cThe full number,\\u201d \\u201call of them,\\u201d that not one shepherd shall fail to come. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e2\\u05e0\\u05d4</span> <i>He will not abase himself.</i> Root <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d4</span> \\u201cto be poor.\\u201d Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d9</span> \\u201cpoor\\u201d (Deut. xxiv. 12); <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cto be humble\\u201d (Ex. x. 3); <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e0\\u05d4</span> \\u201cshall be brought low\\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant."], ["<span dir=\\"rtl\\">\\u05db\\u05e6\\u05e4\\u05e8\\u05d9\\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> (comp. <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05dc\\u05d2\\u05e9\\u05d9\\u05dd</span> \\u201cconcubines,\\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span dir=\\"rtl\\">\\u05e2\\u05e4\\u05d5\\u05ea</span> \\u201cflying.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05e4\\u05d5\\u05ea</span> is a participle. Comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\ufb35\\u05ea</span> \\u201crunning and returning\\u201d (Ez. i. 14).<sup>9</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05e0\\u05e9\\u05d1\\u05d5\\u05ea</span>; this seems to be a corruption of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\u05d5\\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d5\\u05ea \\u05d0\\u05e8\\u05e6\\u05d5\\u05ea</span>, \\u201ccountries that are desolate,\\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05ea \\u05d5\\u05e9\\u05d1\\u05d5\\u05ea</span> (Ez. i. 14), instead of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05d0 \\u05d5\\u05e9\\u05d5\\u05d1</span> of our editions.</i> <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05df</span> <i>He will cover</i>.<sup>10</sup><i class=\\"footnote\\">A.V., \\u201cWill defend.\\u201d\\u2014Root <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05df</span> \\u201cto cover,\\u201d \\u201cto protect.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05df</span> \\u201cshield\\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b4\\u05e6\\u05b4\\u05bc\\u05d9\\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class=\\"footnote\\">A.V., \\u201cHe will deliver.\\u201d</i> Although there is a Hirek under the <span dir=\\"rtl\\">\\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class=\\"footnote\\">The regular form is <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05e6\\u05b5\\u05bc\\u05dc</span>. The same remark is to be applied to <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b4\\u05de\\u05b0\\u05dc\\u05b4\\u05d9\\u05d8</span> instead of <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05de\\u05b0\\u05dc\\u05b4\\u05d9\\u05d8</span></i> <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05d5\\u05d7</span> <i>To pass over</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e1\\u05d7</span> \\u201cand he will pass over\\u201d (Ex. xii. 23)."], ["<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \\u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\\u201d <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e8</span> to \\u201crevolt.\\u201d Comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span> \\u201crebellious\\u201d (Deut. xxi. 18)."], ["<i>Your hands.</i> Your workmen. <span dir=\\"rtl\\">\\u05d7\\u05d8\\u05d0</span> <i>For a sin;</i> for a sin <i>\\u03ba\\u03b1\\u03c4 \\u1f10\\u03be\\u03bf\\u03c7\\u1f75\\u03bd,</i> a sin that surpasses all others."], ["<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \\u201cThe sword\\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee."], ["<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall pass over to his stronghold.\\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class=\\"footnote\\">Signifying the approaching divine punishment.</i> like \\u201cAnd the flame of consuming fire\\u201d (xxix. 6).<sup>15</sup><i class=\\"footnote\\">Comp. I. E., ad locum.</i>"]], [["<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e9\\u05e8\\u05d9\\u05dd</span> <i>And princes</i>. The <span dir=\\"rtl\\">\\u05dc</span> has no meaning as far as I know. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd</span> <span dir=\\"ltr\\">(1 Chr. iii. 2)</span>, <span dir=\\"rtl\\">\\u05dc\\u05de\\u05df</span> (Ex. ix. 18).<sup>1</sup><i class=\\"footnote\\">Comp. Sepher Harikmah, c. 6: <span dir=\\"rtl\\">\\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4 \\u05d0\\u05d9\\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d1\\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d9\\u05d5\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d4</span> \\u201cdry\\u201d (xli. 18). <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class=\\"footnote\\">A.V., \\u201cWeary;\\u201d but Ps. cxliii. 6, \\u201cThirsty.\\u201d</i> Comp. Ps. cxliii.\\u2014The verse may also be explained thus:<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor,\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05db\\u05df</span> \\u201cit may be explained,\\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d4 \\u05d0\\u05d9\\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \\u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05d9\\u05e0\\u05d4</span> <i>Shall be dim.</i> Root <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05e2</span>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e2</span> \\u201cShut\\u201d<sup>4</sup><i class=\\"footnote\\">Lit., \\u201ccause to be dim.\\u201d</i> (vi. 10)."], ["<span dir=\\"rtl\\">\\u05e0\\u05de\\u05d4\\u05e8\\u05d9\\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8</span> \\u201cto be hasty. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d2\\u05d9\\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \\u201cslaves.\\u201d<sup>5</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\\n\\"> \\u201cBarbarous;\\u201d Freytag, Lex. Arab.</i> It is contrasted with \\u201cto speak plainly\\u201d <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d5\\u05ea .(\\u05d3\\u05d1\\u05e8 \\u05e6\\u05d7\\u05d5\\u05ea)</span> <i>Pure words.</i> Supply <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea</span> \\u201cwords;\\u201d for <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d5\\u05ea</span> is an adj., in form and meaning like <span dir=\\"rtl\\">\\u05d6\\u05db\\u05d5\\u05ea</span>.<span dir=\\"ltr\\"><sup>6</sup><i class=\\"footnote\\">The singular of these adjectives is <span dir=\\"rtl\\">\\u05d6\\u05da</span> and <span dir=\\"rtl\\">\\u05e6\\u05d7</span> \\u201cpure,\\u201d of the root <span dir=\\"rtl\\">\\u05d6\\u05db\\u05da</span> and <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d7</span>.</i></span>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> <i>The vile person.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d1\\u05dc\\u05ea</span> \\u201cfading\\u201d<sup>7</sup><i class=\\"footnote\\">The oak is said to be \\u201cfading,\\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span> \\u201cthe vile person,\\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span dir=\\"rtl\\">\\u05db\\u05d9\\u05dc\\u05d9</span> The opposite of <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> .<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d5\\u05e2</span> \\u201cand turning.\\u201d<sup>8</sup><i class=\\"footnote\\">This quotation is to prove that the two roots <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> and <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\\u2014Rashi likewise derives <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e2</span> from <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d4 \\u2550 \\u05e9\\u05d5\\u05e2</span> \\u201cto turn,\\u201d but in a more simple and natural way; \\u201ca man to whom the eyes of the people are turned for assistance.\\u201d</i> Adopting a sort of homiletic explanation, <span dir=\\"rtl\\">\\u05db\\u05d9\\u05dc\\u05d9</span> may be said to be composed of two words, <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d9</span> \\u201cfor it belongs to me;\\u201d for he says, <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9 \\u05e9\\u05dc\\u05d9</span> \\u201cwhat is mine shall remain mine\\u201d<sup>9</sup><i class=\\"footnote\\">This is there declared to be <span dir=\\"rtl\\">\\u05de\\u05d3\\u05ea \\u05e1\\u05d3\\u05d5\\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13)."], ["<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e2\\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class=\\"footnote\\">There is hardly any occasion for this remark. We find, except <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05ea\\u05d5\\u05e2\\u05d9\\u05dd</span> \\u201cerrors\\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05d5\\u05ea</span> and <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05d5\\u05ea</span> \\u201cerror.\\u201d</i>"], ["<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment."], ["<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \\u201cAnd princes shall rule in judgment.\\u201d"], ["<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria."], ["<span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d4 \\u05e2\\u05dc \\u05e9\\u05e0\\u05d4 \\u2550 \\u05d9\\u05de\\u05d9\\u05dd \\u05e2\\u05dc \\u05e9\\u05e0\\u05d4</span>. \\u201cYear after year.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05e0\\u05d4 \\u2550 <sup>11</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> (as in the next verse), instead of <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d2\\u05d6\\u05e0\\u05d4</span>; for <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\\u05e8\\u05d2\\u05d6\\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class=\\"footnote\\">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span dir=\\"rtl\\">\\u05e8\\u05e0\\u05d6\\u05d4</span> is imperative, referring to the feminine <span dir=\\"rtl\\">\\u05d1\\u05d8\\u05d7\\u05d5\\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class=\\"footnote\\">As contained in the words, \\u201cthe vintage shall fail.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d3\\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05d9\\u05e8\\u05d5</span> \\u201cye stir\\u201d (Song ii. 7); <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d0\\u05d5</span> \\u201cye find\\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class=\\"footnote\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05e7\\u05e6\\u05e8\\u05d4</span> \\u201cellipsis,\\u201d since the feminine requires the addition of two letters <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> the masculine only <span dir=\\"rtl\\">\\ufb35</span>; but the use of the termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> instead of the feminine <span dir=\\"rtl\\">\\ufb4b\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\"rtl\\">\\u05db\\u05c2\\u05dc</span> \\u201call,\\u201d which is masculine singular in form, but plural in meaning.</i> <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> I have explained this word already. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05d5\\u05d8\\u05d4 \\u05d5\\u05e2\\u05e8\\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class=\\"footnote\\">As <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05d6\\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05d4</span> <i>And make you bare.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d4</span> \\u201cnaked\\u201d (Ez. xvi. 7). <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05d4 \\u05ea\\u05e2\\u05d5\\u05e8</span> \\u201cThy bow will be made quite naked\\u201d (Hab. iii. 9). I think that \\u201cwomen,\\u201d \\u201cdaughters\\u201d (ver. 9), are to be taken literally."], ["<span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05d3\\u05d9\\u05dd</span> <i>They shall lament.</i> <span dir=\\"rtl\\">\\u05db\\u05dc</span> \\u201call\\u201d is to be supplied.<sup>14</sup><i class=\\"footnote\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05e7\\u05e6\\u05e8\\u05d4</span> \\u201cellipsis,\\u201d since the feminine requires the addition of two letters <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d4</span> the masculine only <span dir=\\"rtl\\">\\ufb35</span>; but the use of the termination <span dir=\\"rtl\\">\\u05be\\u05b4\\u05d9\\u05dd</span> instead of the feminine <span dir=\\"rtl\\">\\ufb4b\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\"rtl\\">\\u05db\\u05c2\\u05dc</span> \\u201call,\\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d4\\u05e0\\u05e9\\u05d9\\u05dd \\u05d9\\u05ea\\u05e0\\u05d5</span> \\u201cand all women shall give.\\u201d (Est. i. 20)."], ["<i>My people.</i> The people of Samaria. <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e5 \\u05e9\\u05de\\u05d9\\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05dd \\u05e9\\u05ea \\u05d0\\u05e0\\u05d5\\u05e9</span> <span dir=\\"ltr\\">(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \\u201cthorns shall come up.\\u201d"], ["<i>The palace</i> of the king. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9</span>, <i>shall be forsaken</i>; <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class=\\"footnote\\">Instead of <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d1\\u05e0\\u05d9\\u05df \\u05d4\\u05e7\\u05dc \\u05e9\\u05dc\\u05d0 \\u05d5\\u05d2\\u05d5\\u05f3</span> is to be read <span dir=\\"rtl\\">\\u05e0\\u05bb\\u05d8\\u05b8\\u05bc\\u05e9\\u05c1 .\\u05de\\u05d4\\u05d1\\u05e0\\u05d9\\u05df \\u05d4\\u05db\\u05d1\\u05d3 \\u05e9\\u05c1\\u05dc\\u05d0 \\u05d5\\u05d2\\u05d5\\u05f3</span> and <span dir=\\"rtl\\">\\u05e2\\u05bb\\u05d6\\u05b8\\u05bc\\u05d1</span> are participles of the Pual, the prefix <span dir=\\"rtl\\">\\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd \\u05d4\\u05e0\\u05dc\\u05e7\\u05d7\\u05d9\\u05dd \\u05de\\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span dir=\\"rtl\\">\\u05dc\\u05bb\\ufb47\\u05b7\\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e4\\u05dc</span> An elevated place.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThe forts.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e4\\u05d9\\u05dc\\u05d5</span> \\u201cand they ascended.\\u201d<sup>18</sup><i class=\\"footnote\\">A. V. \\u201cThey presumed.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d7\\u05df</span> <i>And tower.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e0\\u05d9\\u05d5</span> \\u201chis towers.\\u201d (xxiii. 13). <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d5 \\u05de\\u05e2\\u05e8\\u05d5\\u05ea\\u2550 \\u05d4\\u05d9\\u05d4 \\u05d1\\u05e2\\u05d3 \\u05de\\u05e2\\u05e8\\u05d5\\u05ea</span> \\u201cshall become dens.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8\\u05d4</span> <i>Be poured.</i> Niphal. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d9\\u05e2\\u05e8\\u05d4 \\u05e2\\u05dc\\u05d9\\u05e0\\u05d5 \\u05e8\\u05d5\\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> signifies here \\u201cthe divine decree.\\u201d <i>And the plain</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cWilderness.\\u201d\\u2014According to I. E., <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \\u201cLebanon,\\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \\u201cforest\\u201d (<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e8</span>). The original meaning of <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> is in fact \\u201cpasture,\\u201d whither the flock is driven (<span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto drive\\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cFruitful field.\\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17."], ["<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him."], ["<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \\u201cAnd peace without end\\u201d (ix. 6)<sup>21</sup><i class=\\"footnote\\">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class=\\"footnote\\">Comp. Targum Jonathan ad locum.</i>"], ["<i>My people.</i> Judah."], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e8\\u05d3</span> <i>When it shall hail.</i> The Pathah under <span dir=\\"rtl\\">\\u05e8</span> proves that the word is a verb; comp. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05df</span> \\u201cit smoked\\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class=\\"footnote\\">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>."], ["<i>Beside all waters</i>, that shall come<sup>24</sup><i class=\\"footnote\\">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\\u2014xxxvi. form one continuous prophecy."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Ho!</i><sup>1</sup><i class=\\"footnote\\">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05ea\\u05de\\u05da \\u05e9\\u05d5\\u05d3\\u05d3</span> when thou shalt have finished spoiling. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05dc\\u05d5\\u05ea\\u05da \\u2550 \\u05db\\u05e0\\u05dc\\u05d5\\u05ea\\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou shalt cease to spoil.\\u201d \\u201cWhen thou shalt make an end.\\u201d</i> Of the same root is <span dir=\\"rtl\\">\\u05de\\u05e0\\u05dc\\u05dd</span> \\u201cthe perfection thereof\\u201d (Job. xv. 29)."], ["<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers."], ["<i>The tumult</i> of Assyria. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05de\\u05de\\u05ea\\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAt the lifting up of thyself.\\u201d</i> The honour which Thou hast given him."], ["<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \\u201cyour\\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class=\\"footnote\\">The possessive pronoun \\u201cyour\\u201d has here the same meaning as the partitive genitive.</i> <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d9\\u05dd</span> <i>Locusts</i>. Comp. <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d1\\u05d0</span> in Chaldee, meaning the same as <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05d4</span> \\u201clocusts\\u201d in Hebrew. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e7\\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cShall he run.\\u201d \\u201cThey shall jostle.\\u201d</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cShall he run.\\u201d \\u201cThey shall jostle.\\u201d</i> Some think that <span dir=\\"rtl\\">\\u05de\\u05e9\\u05e7</span> \\u201cthe steward\\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05ea\\u05e7\\u05e9\\u05e7\\u05d5\\u05df</span> \\u201cthey gather themselves\\u201d (Nah. ii. 5), which expression is likewise used of locusts."], ["<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class=\\"footnote\\">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>"], ["<i>Thy times.</i> The pronoun refers to Judah. <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class=\\"footnote\\">The form <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05db\\u05b0\\u05de\\u05b7\\u05ea</span> instead of <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05db\\u05b0\\u05de\\u05b8\\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span dir=\\"rtl\\">\\u05d3\\u05b7\\u05e2\\u05b7\\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d0\\u05dc\\u05dd</span> According to some \\u201ctheir altar;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cfor,\\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d0\\u05d4 \\u05dc\\u05d4\\u05dd \\u2550 \\u05d0\\u05e8\\u05d0\\u05dc\\u05dd</span> \\u201cI shall see them;\\u201d this is not probable. I think that it means \\u201ctheir messenger,\\u201d as we may infer from \\u201cthe ambassadors of peace\\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class=\\"footnote\\">This proof, based upon 2) <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9\\u05d0\\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \\u201cmessenger.\\u201d</i>\\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion."], ["<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself."], ["<span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc \\u05d0\\u05de\\u05dc\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5</span> <i>The earth mourneth and languisheth.</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc \\u05d0\\u05de\\u05dc\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5</span> both <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05dc</span> as well as <span dir=\\"rtl\\">\\u05d0\\u05de\\u05dc\\u05dc\\u05d4</span> are predicates to <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05df</span>; this gives no sense, and is evidently a corruption of <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df</span>.<br>11 A. V., \\u201cLebanon is ashamed.\\u201d</i></span><span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df \\u05d4\\u05d7\\u05e4\\u05d9\\u05e8</span> \\u201cHe\\u2014the king of Assyria\\u2014put the Lebanon to shame.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e4\\u05d9\\u05e8</span> is transitive. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05dc</span> Till it was hewn down. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d5\\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e2\\u05e8 \\u05d1\\u05e9\\u05df \\u05d5\\u05db\\u05e8\\u05de\\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05d5\\u05e8</span> \\u201cshaken\\u201d (Neh. v. 13)."], ["<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05e8\\u05d5\\u05de\\u05dd\\u2550 \\u05d0\\u05e8\\u05d5\\u05de\\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span dir=\\"rtl\\">\\u05e8</span> should have a Dagesh<sup>12</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span dir=\\"rtl\\">\\u05ea</span>, as the <span dir=\\"rtl\\">\\u05e0</span> of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05bc\\u05b8\\u05e9\\u05c2\\u05b5\\u05d0</span> has.<sup>13</sup><i class=\\"footnote\\">To compensate for the omission of the <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e0\\u05b0\\u05e0\\u05b8\\u05e9\\u05b5\\u05c2\\u05d0 \\u2550 \\u05d0\\u05b6\\u05e0\\u05b8\\u05bc\\u05e9\\u05b5\\u05c2\\u05d0 ;\\u05e0</span>.</i>"], ["<i>Ye shall conceive</i>. Assyria is addressed. <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7\\u05db\\u05dd \\u05d0\\u05e9 \\u05ea\\u05d0\\u05db\\u05dc\\u05db\\u05dd</span> According to some: \\u201cYour breath, as fire, shall devour you.\\u201d It is more correctly considered as the continuation of the preceding figure of the \\u201cchaff\\u201d and \\u201cstubble:\\u201d \\u201cYour wind, will not lift you up,<sup>14</sup><i class=\\"footnote\\">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\\u201d"], ["<i>As the burnings of lime.</i> As if they were burnt by lime.\\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \\u201cas thorns cut off, which are burnt<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cShall they be burnt.\\u201d</i> in the fire.\\u201d"], ["<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \\u201cThe sinners <i>in Zion\\u201d</i> etc."], ["<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \\u201c<i>Who among us shall dwell with the devouring fire,\\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:"], ["<i>He that walketh</i>, etc. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d3\\u05e7\\u05d5\\u05ea \\u2550 \\u05e6\\u05d3\\u05e7\\u05d5\\u05ea</span> In righteousness. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd</span> <i>That stoppeth</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> \\u201cthat stoppeth\\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e6\\u05dd</span> is Kal, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> Piel of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd ;\\u05e2\\u05e6\\u05dd</span> Kal, <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> Hiphil of <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05dd</span>.</i><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e6\\u05dd</span> is Kal, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> Piel of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d8\\u05dd ;\\u05e2\\u05e6\\u05dd</span> Kal, <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d8\\u05dd</span> Hiphil of <span dir=\\"rtl\\">\\u05d0\\u05d8\\u05dd</span>.</i> <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05d5\\u05e6\\u05dd</span> <i>And shutteth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05e6\\u05dd</span> \\u201cand he shut,\\u201d though not of the same conjugation."], ["<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05d5 \\u05e0\\u05ea\\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05de\\u05e0\\u05d9\\u05dd</span> <i>Sure.</i> Lit. \\u201cfaithful.\\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied."], ["<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0 \\u05db\\u05d0\\u05d5\\u05de\\u05e8 \\u05d9\\u05d6\\u05db\\u05d5\\u05e8 \\u05d9\\u05d4\\u05d5\\u05d3\\u05d4</span> lit., \\u201cThese are the words of the prophet, as if he said, that Judah should remember.\\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cthese are the words of the prophet.\\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d1\\u05e8 \\u05d1\\u05e0\\u05e4\\u05e9\\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> another word, signifying \\u201cthe messenger,\\u201d or \\u201cthe officer,\\u201d is to be read, as, <i>e.g.,</i> <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05d5\\u05e4\\u05e8</span> \\u201cthe secretary,\\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \\u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\\u201d"], ["<i>Thine heart shall meditate,</i> etc. These are the prophet\\u2019s own words.<sup>18</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d1\\u05e8 \\u05d1\\u05e0\\u05e4\\u05e9\\u05d5</span> \\u201che speaks his own words,\\u201d are contrasted with the introductory phrase of the preceding remark, \\u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\\u201d</i> <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e4\\u05e8</span> <i>He that counted.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05e8</span> \\u201cthe number,\\u201d <i>He that counted the towers.</i> They taxed even the towers."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e2\\u05d6</span> We cannot say, whether the <span dir=\\"rtl\\">\\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \\u201ca stranger\\u201d or a \\u201cstrange man;\\u201d to consider <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05e2\\u05d6\\u2550\\u05e0\\u05d5\\u05e2\\u05d6</span> \\u201cspeaking a foreign language,\\u201d is incorrect. <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05e2\\u05d2 \\u05dc\\u05e9\\u05d5\\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cOf a stammering tongue.\\u201d</i> People usually laugh at a language, which they cannot understand."], ["<i>Look upon Zion,</i> etc. \\u201cWe need not look at the king of Assyria, we should rather look at Zion.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05e0\\u05d5</span> It has here its usual meaning: \\u201cour solemnities\\u201d or \\u201cour sanctuary;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d3\\u05d9 \\u05d0\\u05dc</span> \\u201cThe synagogues of God\\u201d (Ps. lxxiv. 8). <span dir=\\"rtl\\">\\u05db\\u05d0\\u05d4\\u05dc\\u2550\\u05d0\\u05d4\\u05dc</span> As a tent.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cA tabernacle.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05df</span> Hap. leg. It means, \\u201cshall fall.\\u201d<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cShall be taken down.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5 \\u05d5\\u05d1\\u05dc \\u05d9\\u05e1\\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class=\\"footnote\\">The combination of the singular <span dir=\\"rtl\\">\\u05d9\\u05e1\\u05e2</span> and the plural <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span> is explained in this remark, by considering <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d3 \\u05de\\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5 \\u2550 \\u05d9\\u05ea\\u05d3\\u05d5\\u05ea\\u05d9\\u05d5</span>. See c. ii., note 18.</i> <span dir=\\"rtl\\">\\u05d7\\u05d1\\u05dc\\u05d9\\u05d5</span> The cords thereof."], ["<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9\\u05dd \\u05d9\\u05d0\\u05e8\\u05d9\\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9 \\u05d9\\u05e8\\u05d7</span> \\u201csun, moon\\u201d (Hab. iii. 11). <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9\\u05dd</span> Space.<sup>23</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d1\\u05d9 \\u05d9\\u05d3\\u05d9\\u05dd</span> Wide of space, that is, \\u201cspacious,\\u201d or \\u201cbroad.\\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class=\\"footnote\\">I. E. explains why the plural \\u201crivers\\u201d is used here.</i> A place surrounded on all sides by rivers, <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05ea\\u05dc\\u05da \\u05d1\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class=\\"footnote\\">The incongruity of the singular <span dir=\\"rtl\\">\\u05d1\\u05d5</span> with the plural <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05e8\\u05d9\\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \\u201cThine heart meditates terror\\u201d (ver. 18)."], ["<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \\u201cpay so and so much for the tribute,\\u201d nor will any scribe write down, who shall go to the king with the tribute; for \\u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cLawgiver.\\u201d</i> and our king.\\u201d"], ["<i>Thy tacklings.</i> The Assyrian army is adressed. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e9\\u05d5</span> <i>Are loosed.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e9\\u05ea\\u05d4</span> \\u201cthou shalt let it lie still<sup>27</sup><i class=\\"footnote\\">Lit., \\u201cAnd thou shalt let loose of it;\\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05e0\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3 \\u05d1\\u05dc \\u05d9\\u05d7\\u05d6\\u05e7\\u05d5 \\u05db\\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cThey could not well strengthen their mast, they could not spread the sail.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05dc\\u05dc</span> <i>The prey of a spoil.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> \\u201cthe dust of the earth\\u201d (Dan. xii. 2).<sup>29</sup><i class=\\"footnote\\">See c. xxx., note 18.</i> <span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05d4 \\u2550 \\u05de\\u05e8\\u05d1\\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!"], ["<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity."]], [["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d0\\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cAnd all that is therein.\\u201d</i> that is, those beings of which it is full. <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThe world.\\u201d According to I. E., <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e5</span> is the whole earth; <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05dc</span> the inhabited part of it.</i> <span dir=\\"rtl\\">\\u05e6\\u05d0\\u05e6\\u05d0\\u05d9\\u05d4</span> The things that come out of it. It is derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> \\u201cto go out.\\u201d"], ["<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\\u2014xxxiv) are connected with each other.<sup>3</sup><i class=\\"footnote\\">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\\u2014Edom was conquered and united with Jud\\u00e6a by John Hyrcanus, 129 <small>B.C.</small></i> <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05dd</span> Their armies."], ["<span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05dd</span> <i>Their stink</i>. It is a noun derived from <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9</span> after the form of <span dir=\\"rtl\\">\\u05e7\\u05c2\\u05d3\\u05b6\\u05e9\\u05c1</span> \\u201choliness.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e1\\u05d5</span> <i>And shall be melted.</i> Niphal of <span dir=\\"rtl\\">\\u05de\\u05e1\\u05e1</span> \\u201cto melt.\\u201d"], ["<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class=\\"footnote\\">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \\u201cangels,\\u201d or \\u201cthe princes above,\\u201d or by similar names.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05de\\u05e7\\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e7</span> \\u201cto dissolve.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05dc</span> \\u201cto roll;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d2\\u05dc\\u05d4</span> \\u201croll\\u201d (Jer. xxxvi. 28)."], ["<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class=\\"footnote\\">That the divine decrees (<span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d5\\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05d7\\u05e8\\u05de\\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class=\\"footnote\\">\\u201cUpon the people of my curse.\\u201d</i> The people which I desire to see doomed to punishment."], ["<i>The sword of the Lord.</i> The divine decree. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d3\\u05e9\\u05e0\\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class=\\"footnote\\">The Hophal of <span dir=\\"rtl\\">\\u05e8\\u05e9\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, the Niphal is <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>; a compound of both could hardly produce the form <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, as we might infer from the Hebrew text: <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05db\\u05d1\\u05ea \\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e9\\u05dc\\u05d0 \\u05e0\\u05e7\\u05e8\\u05d0 \\u05e9\\u05dd \\u05e4\\u05d5\\u05e2\\u05dc\\u05d5 \\u05d5\\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e0\\u05e4\\u05e2\\u05dc</span> \\u201ca compound of Hophal and Niphal.\\u201d Instead of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e2\\u05dc</span> we must read <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05e2\\u05dc</span>; for the Hithp. of <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> is <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05bc\\u05c1\\u05e0\\u05b8\\u05d4 \\u2550 \\u05d4\\u05b4\\u05ea\\u05b0\\u05d3\\u05b7\\u05bc\\u05e9\\u05bc\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span>, the Hophal <span dir=\\"rtl\\">\\u05d4\\u05b8\\u05d3\\u05b0\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> and the form <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span dir=\\"rtl\\">\\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class=\\"footnote\\">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d3\\u05b7\\u05bc\\u05e9\\u05b0\\u05c1\\u05e0\\u05b8\\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> \\u201cto be fat;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> \\u201cfat\\u201d (xxx. 23). <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \\u2014 The nobles are figuratively called \\u201clambs;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9 \\u05de\\u05d5\\u05d0\\u05d1</span> \\u201cthe chiefs<sup>9</sup><i class=\\"footnote\\">Lit.: \\u201cthe rams.\\u201d</i> of Moab.\\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class=\\"footnote\\">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class=\\"footnote\\">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05e8\\u05d4</span> is originally an appellative, signifying \\u201cstronghold\\u201d or \\u201ccastle;\\u201d there was one Bozrah in Edom, another in Moab.</i>"], ["<i>With them</i>, with the lambs and goats; by \\u201cthe unicorns\\u201d and \\u201cbullocks\\u201d the kings of Edom are meant."], ["<i>For it is the day of the Lord\\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class=\\"footnote\\">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \\u201cvengeance and recompences,\\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \\u201cThe cup will be passed also to thee\\u201d (Lam. iv. 21).<sup>13</sup><i class=\\"footnote\\">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \\u201cThy reward shall return over thine own head\\u201d (Obad. 15); these words refer likewise to Edom."], ["<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class=\\"footnote\\">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \\u201cNone will remain there to drink the water, as if it were changed to pitch.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e2\\u05e8\\u05d4</span> <i>Burning</i>. This word shows that the <span dir=\\"rtl\\">\\u05ea</span> of <span dir=\\"rtl\\">\\u05d6\\u05e4\\u05ea</span> is the feminine termination.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05e4\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e3</span>, which, however, is not found in any other form in the Bible.</i>"], ["<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> <i>For ever and ever</i>. For periods without end."], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cBittern.\\u201d</i> Well known;<sup>17</sup><i class=\\"footnote\\">It seems as if I. E. used the word \\u201cwell-known\\u201d when he was at a loss to substitute another word for it. He derives the word <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> from <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> \\u201cto fold\\u201d or \\u201cto roll together\\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> \\u201cI have rolled together\\u201d (xxxviii. 12).<sup>18</sup><i class=\\"footnote\\">In his remark on xxxviii. 12, I. E. explains <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> by <span dir=\\"rtl\\">\\u05db\\u05e4\\u05dc\\u05ea\\u05d9</span> \\u201cI folded together.\\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05d5, \\u05d1\\u05d4\\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4</span> \\u201cdesolation.\\u201d"], ["<span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8\\u05d9\\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \\u201cthe black\\u201d (Prov. xxii. 29). <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class=\\"footnote\\">Comp. Chapter ii. Note 5.</i> Lit., They\\u2014the people\\u2014will call them. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05dc\\u05d5\\u05db\\u05d4 \\u2550 \\u05de\\u05dc\\u05d5\\u05db\\u05d4</span> \\u201cto the kingdom.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> Nothing."], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn her palaces.\\u201d</i> The preposition <span dir=\\"rtl\\">\\u05e2\\u05dc</span> is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc\\u05ea\\u05d4 \\u05e1\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>And thorns shall come up.</i> Lit., \\u201cAnd each of the thorns shall come up.\\u201d<sup>21</sup><i class=\\"footnote\\">Comp. Chapter ii. Note 18.</i> <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span dir=\\"rtl\\">\\u05e7\\u05de\\u05d5\\u05e9</span> The same. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05e8 \\u2550 \\u05d7\\u05e6\\u05d9\\u05e8</span> <i>A court.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e9\\u05b5\\u05c2\\u05e9\\u05c2</span> <span dir=\\"ltr\\">(2 Chr. xxxvi. 17)</span> <span dir=\\"rtl\\">\\u2550 \\u05d9\\u05b8\\u05e9\\u05b4\\u05c2\\u05d9\\u05e9\\u05c2</span> (Job xv. 10), \\u201cold.\\u201d It can also be taken in its usual meaning: \\u201cgrass.\\u201d<sup>22</sup><i class=\\"footnote\\">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>"], ["<span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d9\\u05dd</span> <i>The wild beasts of the desert.</i> <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05d9\\u05dd</span> <i>Kites.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe wild beasts of the islands.\\u201d</i> It is the plural of <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05d9\\u05b8\\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d9\\u05e8 .\\u05be\\u05b4\\u05d9\\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cSatyr.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d2\\u05d9\\u05e2\\u05d4</span> Shall rest. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05dc\\u05d9\\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night."], ["<span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d6</span> <i>The great owl.</i> It is not the same as <span dir=\\"rtl\\"><sup>25</sup><i class=\\"footnote\\">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span dir=\\"rtl\\">\\u05d0 \\u05d4 \\u05d5 \\u05d9</span>. Rashi is of opinion that <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d6</span> and <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3</span> are the same.</i>;\\u05e7\\u05e4\\u05d5\\u05d3</span> it is some other bird.<sup>26</sup><i class=\\"footnote\\">\\u201cOther bird\\u201d is not quite correct; for <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d5\\u05d3</span> is explained by I. E. to signify \\u201cthe hedgehog;\\u201d the word \\u201cother\\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05de\\u05dc\\u05d8</span> <i>And lay.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dc\\u05d9\\u05d8\\u05d4 \\u05d6\\u05db\\u05e8</span> \\u201cand she was delivered of a man-child\\u201d (lxvi. 7). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e7\\u05e2\\u05d4</span> <i>And break</i>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cShall hatch.\\u201d</i> It is the nature of this bird to break its eggs. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d2\\u05e8\\u05d4</span> <i>And gather</i>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05d2\\u05e8</span> \\u201che gathereth\\u201d<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cSitteth on eggs.\\u201d</i> (Jer. xvii. 11). <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05d5\\u05ea</span> <i>Vultures.</i> It is the plural of <span dir=\\"rtl\\">\\u05d3\\u05b7\\u05d9\\u05b8\\u05d4</span> (Deut. xiv. 13)."], ["<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class=\\"footnote\\">A. V. \\u201cAnd his spirit.\\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05ea\\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class=\\"footnote\\">This remark of I. E. is probably based upon the occurrence of the definite article in <span dir=\\"rtl\\">\\u05d1\\u05b7\\u05bc\\u05e7\\u05b8\\u05bc\\u05d5</span>, lit., \\u201cby the line.\\u201d</i>"]], [["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e9\\u05d5\\u05dd</span>. Some think that the preposition <span dir=\\"rtl\\">\\u05d1</span> is omitted, and that <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e9\\u05d5 \\u05d1\\u05dd \\u2550 \\u05d9\\u05e9\\u05e9\\u05d5\\u05dd</span> \\u201cthey shall be glad for them:\\u201d this is not right; for what would be the meaning of <span dir=\\"rtl\\"><sup>1</sup><i class=\\"footnote\\">The cause of the objection is the absence of any noun to which the pronoun \\u201cthem\\u201d could refer.</i>\\u05d1\\u05dd</span>? I think that <span dir=\\"rtl\\">\\u05de</span> is here substituted for the paragogic <span dir=\\"rtl\\">\\u05e0</span>, which is frequently found in verbs. Comp. <span dir=\\"rtl\\"><sup>2</sup><i class=\\"footnote\\">As to the interchange between <span dir=\\"rtl\\">\\u05de</span> and <span dir=\\"rtl\\">\\u05e0</span>.</i>\\u05e4\\u05d3\\u05d9\\u05d5\\u05df \\u2550 \\u05e4\\u05b4\\u05bc\\u05d3\\u05b0\\u05d9\\ufb4b\\u05dd</span> \\u201credemption\\u201d (Num. iii. 19).\\u2014\\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class=\\"footnote\\">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>"], ["<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05dc\\u05ea \\u05dc\\u05d1 \\u2550 \\u05d2\\u05d9\\u05dc\\u05ea</span> \\u201cJoy of the heart.\\u201d The <span dir=\\"rtl\\">\\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class=\\"footnote\\">The other opinion is, that <span dir=\\"rtl\\">\\u05dc\\u05b8\\u05d4\\u05bc</span> refers to Palestine or Jerusalem, <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05d5\\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see."], ["<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk."], ["<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class=\\"footnote\\">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>"], ["<i>Then</i>, when they see this miracle or hear of it."], ["<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \\u201cthey will find water everywhere;\\u201d it is the reverse of \\u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\\u201d (Lam. iv. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d1</span> <i>The parched ground.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1</span> \\u201cheat\\u201d (xlix. 10) and <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1\\u05d0</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span> \\u201cheat\\u201d (Gen. xxxi. 40). <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05d4 \\u05ea\\u05e0\\u05d9\\u05dd \\u05e8\\u05d1\\u05e6\\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cIn the habitation of dragons, where each lay.\\u201d</i> The desert. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Court</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cGrass.\\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers."], ["<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class=\\"footnote\\">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span dir=\\"rtl\\">\\u05de\\u05e1\\u05dc\\u05d5\\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class=\\"footnote\\">That is, to the holy city, to the place \\u201cwhich the Lord has chosen to put his name there.\\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class=\\"footnote\\">A straight, continuous road, without any interruption.</i>"], ["<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts."], ["<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class=\\"footnote\\">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span dir=\\"rtl\\">\\u05e9\\u05e9\\u05d5\\u05df \\u05d5\\u05e9\\u05de\\u05d7\\u05d4 \\u05d9\\u05e9\\u05d9\\u05d2\\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness."]], [["They<sup>1</sup><i class=\\"footnote\\">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\\u2014xx. 19.\\u2014The words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dd \\u05d9\\u05e9 \\u05de\\u05dc\\u05d5\\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class=\\"footnote\\">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05d5\\u05e2\\u05dc\\u05dd</span> \\u201clike the work done with them,\\u201d is perhaps the correct reading, instead of <span dir=\\"rtl\\">\\u05db\\u05e4\\u05d5\\u05e2\\u05dc\\u05d9\\u05dd</span> \\u201clike the workmen.\\u201d Another simile, frequently used by I. E. for this same idea, is: \\u201cThe words are like the body, their sense like the soul.\\u201d</i> I shall now explain six<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d9\\u05e9</span> \\u201cthat there are,\\u201d in the Hebrew text, gives no sense; it is a corruption of <span dir=\\"rtl\\">\\u05e9\\u05e9</span> \\u201csix.\\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \\u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class=\\"footnote\\">Between <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4</span> and <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span dir=\\"rtl\\">\\u05d0\\u05da \\u05d3\\u05d1\\u05e8 \\u05e9\\u05e4\\u05ea\\u05d9\\u05dd</span> \\u201cbut in vain words,\\u201d is omitted.</i> thy<sup>5</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d9</span> \\u201cmy strength,\\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05d4\\u05d5\\u05d0</span> entirely inexplicable. The translation suggests the reading <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05da</span> \\u201cthy strength\\u201d instead of <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d9</span>.</i> strength consisted only in words.\\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05e8\\u05d0\\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cIt.\\u201d</i> viz., the documents (<span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e4\\u05e8\\u05d9\\u05dd</span>); in Isaiah (xxxvii. 14) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05e8\\u05d0\\u05d4\\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span dir=\\"rtl\\">\\u05e0\\u05d4\\u05e8\\u05d9 \\u05d6\\u05e8\\u05d9\\u05dd\\u2550\\u05d6\\u05e8\\u05d9\\u05dd</span>, \\u201cthe rivers of strangers,\\u201d after <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd</span> \\u201cwater.\\u201d 4. In the book of Kings (xix. 25) <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d0\\u05d5\\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> \\u201cdesolation\\u201d (x. 3); or <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d0\\u05d5\\u05ea</span> is the same as <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d5\\u05ea</span>, since <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e4\\u05d4</span>; in Isaiah (xxxvii. 27) <span dir=\\"rtl\\">\\u05e9\\u05d3\\u05de\\u05d4</span>; though there be two different words, their meaning is the same, \\u201cblasted.\\u201d 6. In the book of Kings (xix. 29) <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05d9\\u05e9</span>; in Isaiah (xxxvii. 30) <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d9\\u05dd</span>; these two words are the same in meaning\\u2014<i>that which springeth of the same.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9</span> and <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1</span> \\u201clamb\\u201d (Lev. iii. 7, and iv. 32)."]], [], [["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d7\\u05d9</span> <i>And was recovered</i>. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d7\\u05d9\\u05d5\\u05ea\\u05dd</span> \\u201ctill they were whole\\u201d (Jos. v. 8), <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05de\\u05d7\\u05d9\\u05d4</span> \\u201cand thou preservest\\u201d (Neh. ix. 6). It might also mean, \\u201cAnd he lived.\\u201d<sup>1</sup><i class=\\"footnote\\">In this case the word <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05d5</span> which follows, must be translated: \\u201chis illness being no more,\\u201d or \\u201cafter having been ill.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9</span>. Some derive it from <span dir=\\"rtl\\">\\u05d3\\u05b8\\u05bc\\u05dd</span> \\u201cblood,\\u201d and explain it, \\u201cIn the vigour;\\u201d<sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05dd</span> \\u201cBlood or <span dir=\\"rtl\\">\\u2550 \\u05dc\\u05e9\\u05c1\\u05d3</span> \\u201cmoisture,\\u201d \\u201csap\\u201d (Ps. xxxii. 4); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> freshness, vigour; <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9 \\u05d9\\u05de\\u05d9</span> \\u201cin the vigour of my days,\\u201d that is, in the midst of my days. The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\"rtl\\">\\u05d9</span> is a radical letter, replacing <span dir=\\"rtl\\">\\u05d4</span>, and that <span dir=\\"rtl\\">\\ufb33\\u05b0\\u05de\\u05b4\\u05d9</span> is a noun formed of <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> \\u201cto cut off,\\u201d like <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05bc\\u05e8\\u05b4\\u05d9</span> \\u201cfruit\\u201d of <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05e8\\u05d4</span>.</i><sup>2</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05dd</span> \\u201cBlood or <span dir=\\"rtl\\">\\u2550 \\u05dc\\u05e9\\u05c1\\u05d3</span> \\u201cmoisture,\\u201d \\u201csap\\u201d (Ps. xxxii. 4); <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> freshness, vigour; <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05de\\u05d9 \\u05d9\\u05de\\u05d9</span> \\u201cin the vigour of my days,\\u201d that is, in the midst of my days. The <span dir=\\"rtl\\">\\u05d9</span> in <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\"rtl\\">\\u05d9</span> is a radical letter, replacing <span dir=\\"rtl\\">\\u05d4</span>, and that <span dir=\\"rtl\\">\\ufb33\\u05b0\\u05de\\u05b4\\u05d9</span> is a noun formed of <span dir=\\"rtl\\">\\u05d3\\u05de\\u05d4</span> \\u201cto cut off,\\u201d like <span dir=\\"rtl\\">\\u05e4\\u05b0\\u05bc\\u05e8\\u05b4\\u05d9</span> \\u201cfruit\\u201d of <span dir=\\"rtl\\">\\u05e4\\u05bc\\u05e8\\u05d4</span>.</i> but the correct explanation is: \\u201cIn the cutting off.\\u201d Comp. <span dir=\\"rtl\\">\\u05e0\\u05d3\\u05de\\u05d4 \\u05e0\\u05d3\\u05de\\u05d4</span> \\u201cshall utterly be cut off\\u201d (Hos. x. 15). <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class=\\"footnote\\">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \\u201chell;\\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \\u201cIf I make my bed in the grave, behold thou art there.\\u201d</i> it does not mean \\u201chell.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> <i>I am deprived</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e0\\u05e4\\u05e7\\u05d3</span> \\u201cand there lacketh not\\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class=\\"footnote\\">For the common \\u201cI die.\\u201d</i> as also used in Arabic.<sup>5</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> \\u201che lost.\\u201d Pass. \\u201che was lost,\\u201d \\u201che died.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> is the same as <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9 \\u05e4\\u05e7\\u05d3</span> \\u201cwas taken from me,\\u201d and compare it with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> \\u201care gone forth from me\\u201d (Jer. x. 20);<sup>6</sup><i class=\\"footnote\\">The comparison is not correct, because <span dir=\\"rtl\\">\\u05e0\\u05d9</span> in <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> is in the objective case, while <span dir=\\"rtl\\">\\u05ea\\u05d9</span> in <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9</span> denotes the subject.</i> according to others it means \\u201cI was remembered,\\u201d in the same sense as \\u201cand the Lord remembered\\u201d (Gen. xxi. 1).<sup>7</sup><i class=\\"footnote\\">The three explanations of the phrase <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d3\\u05ea\\u05d9 \\u05d9\\u05ea\\u05e8 \\u05e9\\u05e0\\u05d5\\u05ea\\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \\u201cthe number of thy days I will complete\\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class=\\"footnote\\">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>"], ["<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \\u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \\u201cI shall behold man no more,\\u201d his pleasure in seeing his fellow-men. <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> <i>World.</i> <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> is perhaps the same as <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201clife,\\u201d as <span dir=\\"rtl\\">\\u05db\\u05e9\\u05d1</span> is the same as <span dir=\\"rtl\\">\\u05db\\u05d1\\u05e9</span> \\u201clamb;\\u201d comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3\\u05d9</span> \\u201cmy life\\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05d7\\u05d3\\u05dc \\u05d0\\u05e0\\u05d9</span> \\u201chow long I am living\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cHow frail I am.\\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">From <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> \\u201cto cease.\\u201d In this case we need not assume the transposition of letters (<span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3 \\u2550 \\u05d7\\u05d3\\u05dc</span>), unless we consider <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> to be the original word, and <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> the changed form of it. Usually <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201clife\\u201d is derived from <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d3</span> \\u201cto be firm,\\u201d \\u201cto last,\\u201d a verb found in Arabic.</i></span><span dir=\\"rtl\\">\\u05d7\\u05d3\\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class=\\"footnote\\">Comp. I. E. on Ps. xlix. 9.</i>"], ["<span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cMine age.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d5\\u05e8</span> \\u201cfrom dwelling\\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05e8\\u05d4</span> \\u201cdwelling,\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05d5\\u05e8\\u05d9\\u05df</span> \\u201coccupants of a house\\u201d (Talm. Bab. Sukka ix.)</i> <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span> \\u201cgeneration\\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8</span> \\u201cA generation,\\u201d that is, the average time a man dwells upon the earth.</i> comp. \\u201cfor I am a stranger with thee, and a sojourner\\u201d (Ps. xxxix. 13). <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e1\\u05bc\\u05b7\\u05e2</span> <i>Is departed</i>. The radical <span dir=\\"rtl\\">\\u05e0</span> is replaced by Dagesh in the <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d2\\u05dc\\u05d4 .\\u05e1</span> <i>And is removed</i>. Comp. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d5\\u05ea</span> \\u201cexile\\u201d (xx. 4). <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9\\u2550\\u05de\\u05e0\\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e2\\u05d9</span> Either \\u201cmy shepherd,\\u201d the <span dir=\\"rtl\\">\\u05d9</span> being the pronominal suffix, or \\u201cbelonging to a shepherd,\\u201d the <span dir=\\"rtl\\">\\u05d9</span> signifying \\u201crelation,\\u201d as in <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05de\\u05d9</span> \\u201cinner\\u201d (1 Kings vi. 26), <span dir=\\"rtl\\">\\u05d0\\u05db\\u05d6\\u05e8\\u05d9</span> \\u201ccruel\\u201d (xiii. 9);<sup>15</sup><i class=\\"footnote\\">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span dir=\\"rtl\\">\\u05e7\\u05e4\\u05d3\\u05ea\\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cI have cut off.\\u201d</i> <i>Like a weaver.</i> Comp. \\u201cAnd my days are swifter than the weaver\\u2019s shuttle\\u201d (Job vii. 6). <span dir=\\"rtl\\">\\u05de\\u05d3\\u05dc\\u05d4</span> <i>With pining sickness.</i> Comp. <span dir=\\"rtl\\">\\u05d3\\u05dc</span> \\u201clean\\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e6\\u05e2\\u05e0\\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05e6\\u05e2\\u05e0\\u05d9</span> \\u201cand cut me off\\u201d (Job vi. 9). <span dir=\\"rtl\\">\\u05de\\u05d9\\u05d5\\u05dd \\u05e2\\u05d3 \\u05dc\\u05d9\\u05dc\\u05d4 \\u05ea\\u05e9\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWilt thou make an end of me?\\u201d</i><sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWilt thou make an end of me?\\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>It will make peace with me</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cit will make peace\\u201d (Deut. xx. 12)."], ["<span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> \\u201cI made equal;\\u201d supply <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cmyself;\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cI reckoned that.\\u201d</i> or \\u201cI compared\\u201d the illness<sup>19</sup><i class=\\"footnote\\">In either case <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class=\\"footnote\\">In either case <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d9\\u05ea\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class=\\"footnote\\">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e1\\u05d5\\u05e1 \\u05db\\u05e2\\u05d2\\u05d5\\u05e8\\u2550\\u05db\\u05dd\\u05d5\\u05dd \\u05e2\\u05d2\\u05d5\\u05e8</span>. Comp. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2 \\u05db\\u05d0\\u05d7 \\u05dc\\u05d9</span> \\u201cas though he had been my friend, my brother\\u201d (Ps. xxxv. 14). In the same way <span dir=\\"rtl\\">\\u05db\\u05db\\u05d1\\u05e9 \\u05db\\u05d0\\u05dc\\u05d5\\u05e3 \\u2550 \\u05d0\\u05dc\\u05d5\\u05e3 \\u05db\\u05db\\u05d1\\u05e9</span> \\u201clike a lamb, like an ox\\u201d (Jer. xiv. 19). <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e1</span> and <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05d5\\u05e8</span> are names of birds, \\u201ca crane,\\u201d \\u201ca swallow.\\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand."], ["<span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cFail.\\u201d</i> Root <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05dc</span>, comp. <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d9\\u05d5</span> \\u201cthey are high\\u201d (Prov. xxvi. 7). <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e7\\u05d4 \\u05dc\\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cI am oppressed.\\u201d\\u2014<span dir=\\"rtl\\">\\u05e2\\u05b8\\u05bd\\u05e9\\u05b0\\u05c1\\u05e7\\u05b8\\u05d4</span> is third person feminine past of <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05e7</span>; I. E. supplies, therefore, the subject <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05d4</span> illness.\\u201d</i> The illness oppresseth me. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05d4</span> \\u201cnow;\\u201d but its meaning can hardly be found out; besides, the word <span dir=\\"rtl\\">\\u05d8\\u05d2\\u05d6\\u05e8\\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span dir=\\"rtl\\">\\u05e2\\u05ea\\u05f3</span> is a corruption of <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea</span> is well founded.</i> <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d5\\u05d1</span> \\u201cbe surety\\u201d (Ps. cxix. 112); according to some <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d1\\u05e0\\u05d9 \\u2550 \\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span> \\u201cdestroy me;\\u201d this is nonsense. The word <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d1\\u05e0\\u05d9</span>, lit. \\u201cpledge thyself for me,\\u201d is an anthropomorphism; it means, sympathise with me in my troubles."], ["<i>He hath spoken unto me.</i> He said, \\u201cI will add to thy days\\u201d (ver. 5), <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05e2\\u05e9\\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cAnd hath done.\\u201d</i> The past is here used for the future; comp. <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9</span> \\u201cI will give\\u201d (Gen. xxiii. 13)<sup>24a</sup><i class=\\"footnote\\">Abraham says to Ephron <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9 \\u05db\\u05e1\\u05e3 \\u05d4\\u05e9\\u05d3\\u05d4</span>; lit.: I gave thee money for the field\\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \\u201cAbraham weighed to Ephron,\\u201d etc. The past <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05ea\\u05d9</span> is here used for the future.</i>; or \\u201cAnd himself hath done this kindness unto me<sup>25</sup><i class=\\"footnote\\">viz. give me that promise.</i>,\\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d3\\u05d4</span> <i>I shall go softly</i>. Hithpa\\u00ebl;<sup>26</sup><i class=\\"footnote\\">It is impossible to suppose that I. E. explained <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b7\\u05d3\\u05bc\\u05b6\\u05d4</span> to be Niphal, as the Hebrew text reads <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05ea \\u05d0\\u05d3\\u05d3\\u05d4 \\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e0\\u05e4\\u05e2\\u05dc</span>; either <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e2\\u05dc</span> is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e4\\u05e2\\u05dc</span>, or I. E. read <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b8\\u05d3\\u05b6\\u05d4</span> instead of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05d3\\u05bc\\u05b7\\u05d3\\u05b6\\u05bc\\u05d4</span></i> there is no parallel to it in the Bible, but <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d3\\u05dd</span> \\u201cI went with them\\u201d (Ps. xlii. 5), and in the Mishna <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d3\\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class=\\"footnote\\">\\u201cTo lead,\\u201d or \\u201cto assist in walking.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>By them</i>.<sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy these things men live.\\u201d</i><sup>28</sup><i class=\\"footnote\\">A. V., \\u201cBy these things men live.\\u201d</i> By the words, hinted at in the phrase \\u201cAnd he said\\u201d (ver. 15). <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d4\\u05dd \\u05d9\\u05d7\\u05d9\\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05dc</span> <i>And always</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cAnd in all these things.</i>. The word <span dir=\\"rtl\\">\\u05e2\\u05ea</span> time is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05dc\\u05d9\\u05de\\u05e0\\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05de\\u05d5</span> \\u201cthey are strong\\u201d (Job xxxix. 4); <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05dd</span> \\u201cstrong\\u201d (Talm. Bab. Rosh Hashanah 28)."], ["<i>Behold when I hoped for peace</i>,<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cBehold for peace.\\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class=\\"footnote\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\"rtl\\">\\u05e8\\u05dd</span>, choler <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span>, phlegm <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d4</span>, melancholy <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05e9\\u05d7\\u05d5\\u05e8\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class=\\"footnote\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\"rtl\\">\\u05e8\\u05dd</span>, choler <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span>, phlegm <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d4</span>, melancholy <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d4 \\u05e9\\u05d7\\u05d5\\u05e8\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span dir=\\"rtl\\">\\u05de\\u05e8 \\u05dc\\u05d9 \\u05de\\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span dir=\\"rtl\\">\\u05de\\u05e8</span> from <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05e8\\u05d4</span> \\u201cthe reverse.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> Some compare it with <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05ea\\u05d9</span> \\u201cI am waxed old\\u201d (Gen. xviii. 12), and consider it as a noun like <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9</span> \\u201cfruit\\u201d meaning \\u201ccorruption.\\u201d Others say that <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> means in this verse \\u201cnot,\\u201d and that the sentence is inverted.<sup>32</sup><i class=\\"footnote\\">The proper order of the words, according to this opinion, may be supposed to be as follows: <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05dc\\u05d0 \\u05d7\\u05e9\\u05e7\\u05ea \\u05e0\\u05e4\\u05e9\\u05d9 \\u05de\\u05e9\\u05d7\\u05ea</span> \\u201cbut thou hast not desired my soul to go down to the grave.\\u201d The <span dir=\\"rtl\\">\\u05de</span> in <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \\u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b0\\u05ea</span> \\u201cto be cut off,\\u201d<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \\u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b5\\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\\u201d</i> he was grieved, that he should be punished with <span dir=\\"rtl\\">\\u05db\\u05bc\\u05b8\\u05e8\\u05b0\\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \\u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class=\\"footnote\\">I. E. refers the words \\u201chow I have walked before Thee\\u201d to the fulfilment of the duties of the heart, because they are followed by \\u201cin truth and with a perfect heart.\\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class=\\"footnote\\">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>"], ["<i>For the grave</i>, etc. The body which is in the grave; the negation <span dir=\\"rtl\\">\\u05dc\\u05d0</span> is to be repeated after <span dir=\\"rtl\\">\\u05de\\u05d5\\u05ea</span>: \\u201cdeath cannot celebrate thee;\\u201d comp. Prov. xxi. 14.<sup>36</sup><i class=\\"footnote\\">In the verse <span dir=\\"rtl\\">\\u05de\\u05ea\\u05df \\u05d1\\u05e1\\u05ea\\u05e8 \\u05d9\\u05db\\u05e4\\u05d4 \\u05d0\\u05e3 \\u05d5\\u05e9\\u05d7\\u05d3 \\u05d1\\u05d7\\u05e7 \\u05d7\\u05de\\u05d4 \\u05e2\\u05d6\\u05d4</span> \\u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\\u201d the verb <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05d4</span> \\u201cpacifieth\\u201d must be repeated before <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4</span> \\u201cwrath.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1\\u05e8\\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death."], ["<i>The living, the living.</i> The word <span dir=\\"rtl\\">\\u05d7\\u05d9</span> \\u201cliving\\u201d is repeated as if to say \\u201che who is living, as I do,\\u201d or \\u201che who has recovered from illness.\\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span dir=\\"rtl\\">\\u05d7\\u05d9</span> refers to God;<sup>37</sup><i class=\\"footnote\\">The translation of the words <span dir=\\"rtl\\">\\u05d7\\u05d9 \\u05d7\\u05d9 \\u05d4\\u05d5\\u05d0 \\u05d9\\u05d5\\u05d3\\u05da</span> according to this explanation would be: \\u201cO living God, he who liveth shall praise Thee.\\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class=\\"footnote\\">To send relief and help to the afflicted and suffering.</i>"], ["<i>The Lord</i>. Supply \\u201chath said,\\u201d or \\u201cwill say,\\u201d or \\u201cwill command.\\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life."], ["<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class=\\"footnote\\">Comp. Rashi ad locum.</i> and the reason that the future forms <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5 ,\\u05d9\\u05e9\\u05d0\\u05d5</span> are used,<sup>40</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d9\\u05e9 \\u05d0\\u05d5\\u05de\\u05e8\\u05d9\\u05dd</span> of the Hebrew text give no sense; after <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d4 \\u05e9\\u05d0\\u05de\\u05e8</span> \\u201cand that he says,\\u201d the words, which he said, are expected. They are very probably a corruption of <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e6\\u05d5\\u05ea ;\\u05d9\\u05e9\\u05d0\\u05d5 ,\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5</span> is either identical with, or wrongly copied for <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d5\\u05d5\\u05d9</span> \\u201cin the imperative.\\u201d</i> is, that here only the command is reported.<sup>41</sup><i class=\\"footnote\\">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05dc\\u05ea \\u05ea\\u05d0\\u05e0\\u05d9\\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d7\\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\\n\\"> \\u201cto rub.\\u201d Comp. c. xxxiv. Note 17.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8 \\u05d7\\u05d6\\u05e7\\u05d9\\u05d4\\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7)."]], [], [["This chapter<sup>1</sup><i class=\\"footnote\\">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05dc\\u05d6\\u05db\\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span dir=\\"rtl\\">\\u05d0\\u05e2\\u05f4\\u05e4\\u05d9 \\u05e9\\u05d0\\u05d9\\u05df \\u05e8\\u05d0\\u05d9\\u05d4 \\u05dc\\u05d3\\u05d1\\u05e8 \\u05d6\\u05db\\u05e8 \\u05dc\\u05d3\\u05d1\\u05e8</span> \\u201calthough there is no convincing proof for the statement, there is still some support for it.\\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class=\\"footnote\\">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05db\\u05d5\\u05e8\\u05e9 \\u05e9\\u05e9\\u05dc\\u05d7 \\u05d4\\u05e0\\u05d5\\u05dc\\u05d4</span>. \\u201cFor Cyrus, who set free those in exile\\u201d; the context demands the complement \\u201cwas appointed for that mission by the Almighty long before.\\u201d</i> \\u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class=\\"footnote\\">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \\u201cAnd Samuel died\\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class=\\"footnote\\">1 Chr. iii. 1\\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\\u2014The words \\u201cKings shall see<sup>6</sup><i class=\\"footnote\\">Supply according to I. E., \\u201cthe prophet\\u201d as object to the verb \\u201cwill see\\u201d; usually \\u201cthe fulfilment of the divine promise\\u201d is understood.</i> and arise, princes and shall worship\\u201d (xlix. 7) support this view,<sup>7</sup><i class=\\"footnote\\">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \\u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\\u201d The reader will adopt the opinion which recommends itself most to his judgment."], ["<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \\u201cComfort ye\\u201d is to indicate, that the comfort is to be administered immediately or repeatedly."], ["<span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d5 \\u05e2\\u05dc \\u05dc\\u05d1</span> <i>Speak ye comfortably</i>. The expression <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e2\\u05dc \\u05dc\\u05d1</span> \\u201cspeak to the heart\\u201d means always \\u201cto speak kindly,\\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d4</span> <i>Her time</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThe warfare.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d9</span> \\u201cmy appointed time\\u201d (Job xiv. 14); <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \\u201cher host;\\u201d<sup>9</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05d4 \\u05e6\\u05d1\\u05d0\\u05d4</span> is to be rendered accordingly: \\u201cShe is full of her host,\\u201d that is, of the Israelites. Comp. Targ. Jon. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d9 \\u05e2\\u05ea\\u05d9\\u05d3\\u05d0 \\u05d3\\u05ea\\u05ea\\u05d8\\u05dc\\u05d9 \\u05de\\u05e2\\u05dd \\u05d2\\u05dc\\u05d5\\u05ea\\u05d4\\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4 \\u05e2\\u05d5\\u05e0\\u05d4</span> \\u201cthe punishment for her iniquity is accomplished.\\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d0\\u05d4</span> is more likely to be the object than the subject to <span dir=\\"rtl\\">\\u05d8\\u05dc\\u05d0\\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIs pardoned.\\u201d \\u201cShall enjoy.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cIs pardoned.\\u201d \\u201cShall enjoy.\\u201d</i> that is, is finished and at an end; comp. <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05d9\\u05e8\\u05e6\\u05d4</span> \\u201ctill he shall accomplish\\u201d (Job xiv. 6); <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05e6\\u05d4</span> \\u201cshall accomplish\\u201d (Levit. xxvi. 34); <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05e6\\u05d4 \\u05e2\\u05d5\\u05e0\\u05d4</span> has the same meaning as the phrase <span dir=\\"rtl\\">\\u05ea\\u05dd \\u05e2\\u05d5\\u05e0\\u05df</span> \\u201cthe punishment of thine iniquity is accomplished\\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc</span> For all."], ["<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class=\\"footnote\\">\\u201cThe way of the Lord\\u201d is either \\u201cthe way which the Lord made,\\u201d or \\u201cthe way made for the Lord\\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea."], ["<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span dir=\\"rtl\\">\\u05d2\\u05b6\\u05bc\\u05d9\\u05d0</span> \\u201cvalley\\u201d is not in the construct state<sup>12</sup><i class=\\"footnote\\">From this remark it appears that I. E. read <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b5\\u05d9\\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b6\\u05d9\\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span dir=\\"rtl\\">\\u05de\\u05b4\\u05dc\\u05b5\\u05bc\\u05d9\\u05dc</span> (xxi. 11).<sup>13</sup><i class=\\"footnote\\">See c. xv., Note 1.</i> <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e7\\u05d5\\u05d1</span> <i>The crooked.</i> It is the opposite of <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e9\\u05d5\\u05e8</span> \\u201cstraight;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05d5\\u05d1</span> \\u201cdeceitful\\u201d<sup>14</sup><i class=\\"footnote\\">That is \\u201ccrooked\\u201d in the figurative sense, the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cupright\\u201d or \\u201cstraight.\\u201d</i> (Jer. xvii. 9). <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e8\\u05db\\u05e1\\u05d9\\u05dd</span> <i>And the rough places.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05db\\u05e1\\u05d9</span> \\u201cfrom the crookedness of\\u201d<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cFrom the pride.\\u201d</i> (Ps. xxxix. 21)."], ["<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed."], ["<i>The voice said</i>, etc. This verse explains \\u201cthe glory of the Lord\\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class=\\"footnote\\">I. E. prefers to let the angel speak to Isaiah, to attributing to God \\u201ca voice\\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> Like grass. Comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05de\\u05e9\\u2550\\u05e9\\u05de\\u05e9</span> \\u201cas sun\\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \\u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\\u201d (Ps. xc. 6)."], ["<span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class=\\"footnote\\"><ara/> Viruit, <ara/> Viridis. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05d4</span> <i>Bloweth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d1</span> \\u201cand he drove away\\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e0\\u05e9\\u05d1\\u05d4</span> is the third person feminine part, of Kal; \\u05d5\\u05d9\\u05e9\\u05d1 is the third person masculine future (with \\u05d5 conversive) of Hiphil.</i> <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> Like grass. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05dd</span> All people.<span class=\\"ltr\\"><sup>19</sup><i class=\\"footnote\\">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span dir=\\"ltr\\">\\u05db\\u05dc \\u05e2\\u05dd = \\u05d4\\u05b8\\u05e2\\u05b8\\u05dd</span> \\u201call people;\\u201d all individuals included in the term \\u05e2\\u05dd \\u201cpeople.\\u201d</i></span>"], ["<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\\u2014<span dir=\\"rtl\\">\\u05d9\\u05e2\\u05de\\u05d5\\u05d3\\u2550\\u05d9\\u05e7\\u05d5\\u05dd</span><sup>20</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> usually signifies \\u201cto rise,\\u201d expressing a momentary action; <span dir=\\"ltr\\">\\u05e2\\u05de\\u05d3</span> \\u201cto stand,\\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> followed by the adverbial phrase \\u201cfor ever,\\u201d or as I. E. explains, to find <span dir=\\"ltr\\">\\u05e7\\u05d5\\u05dd</span> used instead of <span dir=\\"ltr\\">\\u05e2\\u05de\\u05d3</span>.</i>\\u2014and none will frustrate it. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d4\\u05f3</span><sup>21</sup><i class=\\"footnote\\">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cSpirit.\\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05d4 \\u05d1\\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry."], ["<span dir=\\"rtl\\">\\u05de\\u05d1\\u05e9\\u05e8\\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d4</span> \\u201cthe congregation\\u201d<sup>23</sup><i class=\\"footnote\\">That is, the congregation of Zion or Israel.\\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span dir=\\"ltr\\">\\u05de\\u05d1\\u05e9\\u05e8</span> is used, sometimes the feminine <span dir=\\"ltr\\">\\u05de\\u05d1\\u05e9\\u05e8\\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person."], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d6\\u05e7</span> <i>With strong hand,</i> <span dir=\\"rtl\\">\\u05d9\\u05d3</span> \\u201chand\\u201d is to be supplied; as to the use of <span dir=\\"rtl\\">\\u05d9\\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05d6\\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8\\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class=\\"footnote\\">The phrase \\u201chis reward\\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\u201chis reward.\\u201d</i><sup>25</sup><i class=\\"footnote\\">The phrase \\u201chis reward\\u201d admits of two me<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cHis work.\\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\u201chis reward.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d5</span> And his wages. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea \\u05e9\\u05db\\u05d9\\u05e8</span> \\u201cthe wages of him that is hired;\\u201d <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05d4</span> lit. \\u201cwork\\u201d signifies also \\u201cthe wages for the work.\\u201d\\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span dir=\\"rtl\\">\\u05db\\u05e8\\u05e2\\u05d4 \\u05e2\\u05d3\\u05e8\\u05d5</span> (next verse) like one, that feeds his own flock."], ["<i>And carry them in his bosom.</i> Namely those that cannot walk. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05ea</span> Those that are with young. The word is derived from <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> \\u201cto go up.\\u201d<sup>27</sup><i class=\\"footnote\\">If it were as I. E. asserts, the word would be <span dir=\\"ltr\\">\\u05e2\\u05dc\\u05d5\\u05ea \\u05e2\\u05d5\\u05dc\\u05d5\\u05ea</span> is to be derived from <span dir=\\"ltr\\">\\u05e2\\u05d5\\u05dc</span>, as in nearly all commentaries.</i> <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d4\\u05dc</span> He shall gently lead.\\u2014God will bring together those that are in exile, and heal those that are suffering."], ["<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class=\\"footnote\\">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e2\\u05dc\\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05e9\\u05e2\\u05dc\\u05d9</span> \\u201cfor handfuls\\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc</span> <i>And measured.</i><sup>28a</sup><i class=\\"footnote\\">A. V., \\u201cAnd comprehended.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc\\u05d5</span>, the Chaldean translation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05e8\\u05d5</span> \\u201cand they measured\\u201d (Ex. xvi. 18). <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d9\\u05e9</span> <i>In a measure.</i> <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d9\\u05e9</span> is very likely derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05e9</span> \\u201cthree,\\u201d but we do not know at present the capacities of ancient measures. Comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d9\\u05e9</span> \\u201cin great measure\\u201d (Ps. Ixxx. 6).<sup>29</sup><i class=\\"footnote\\">According to Gesenius <span dir=\\"ltr\\">\\u05e9\\u05dc\\u05d9\\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\\u03c4\\u03c1\\u00ed\\u03b1 \\u03bc\\u03ad\\u03c4\\u03c1\\u03b1</i> \\u201cthree measures.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e4\\u05dc\\u05e1</span> <i>In a balance.</i><sup>30</sup><i class=\\"footnote\\">A. V., \\u201cScales.\\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class=\\"footnote\\">The Roman balance, the steelyard. As to the word <span dir=\\"ltr\\">\\u05e7\\u05e8\\u05e1\\u05d8\\u05d5\\u05df</span> mentioned by I. E., see Aruch. sub voce <span dir=\\"ltr\\">\\u05db\\u05e8\\u05e1\\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"></i> and consists of one long arm. The word <span dir=\\"rtl\\">\\u05e4\\u05b6\\u05dc\\u05b6\\u05e1</span> is of the same root as <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05dc\\u05bc\\u05b5\\u05e1</span> \\u201cweigh\\u201d (Prov. iv. 26). <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05d1\\u05e2\\u05d5\\u05ea \\u05d1\\u05de\\u05d0\\u05d6\\u05e0\\u05d9\\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class=\\"footnote\\">A. V., \\u201cBalance.\\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class=\\"footnote\\">I. E. seems to lay too much stress on the dual form <span dir=\\"ltr\\">\\u05de\\u05d0\\u05d6\\u05e0\\u05d9\\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively."], ["<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d9\\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05d7</span> \\u201cthe wind\\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span dir=\\"rtl\\">\\u05d9\\u05d9</span> \\u201cthe Lord\\u201d is the answer given to the question, and the meaning of the phrase is: \\u201cWho has directed the wind? The Lord.\\u201d<sup>33</sup><i class=\\"footnote\\">The Gaon translates it: <ara/></i> I do not agree with this explanation, because it is said <span dir=\\"rtl\\"><sup>34</sup><i class=\\"footnote\\">The accusative case in Hebrew is indicated by <span dir=\\"ltr\\">\\u05d0\\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span dir=\\"ltr\\">\\u05e8\\u05d5\\u05d7</span> were to be separated from the following <span dir=\\"ltr\\">\\u05d9\\u05d9,</span> the particle <span dir=\\"ltr\\">\\u05d0\\u05ea</span> before <span dir=\\"ltr\\">\\u05e8\\u05d5\\u05d7</span> would be very exceptional.</i>\\u05d0\\u05ea \\u05e8\\u05d5\\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \\u201cWho has directed the spirit of the Lord:\\u201d <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> is in the construct state; comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05dd \\u05e8\\u05d5\\u05d7</span> (Gen. i. 2);<sup>35</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord\\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span dir=\\"rtl\\">\\u05de\\u05d9</span> \\u201cwho,\\u201d is to be supplied before the second part of the verse: \\u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner."], ["<span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e2\\u05e5</span> It is the past of Niphal; the \\u05e2 has therefore a Pathah;<sup>36</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e0\\u05d5\\u05e2\\u05b7\\u05e5</span> is the third person past, <span dir=\\"ltr\\">\\u05e0\\u05d5\\u05e2\\u05b8\\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \\u201cHe took counsel.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05d9\\u05e0\\u05d4\\u05d5</span> And gave Him understanding.<sup>37</sup><i class=\\"footnote\\">A. V., \\u201cAnd who instructed Him.\\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\\u05d3\\u05e2\\u05ea), to know future events."], ["<span dir=\\"rtl\\">\\u05db\\u05de\\u05e8 \\u05de\\u05d3\\u05dc\\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span dir=\\"rtl\\">\\u05de\\u05e8</span> \\u201cdrop\\u201d is hap. leg. <span dir=\\"rtl\\">\\u05d5\\u05db\\u05e9\\u05d7\\u05e7</span> <i>And as the small dust.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05d7\\u05e7\\u05ea</span> \\u201cand thou shalt beat\\u201d (Ex. xxx. 36).\\u2014Since all people are vain before Him, with whom could he have taken counsel? <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> \\u201cHe throweth;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d8\\u05d9\\u05dc\\u05d5</span> \\u201cand cast Him forth\\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> is Niphal, but that is very improbable; it can also be explained \\u201cHe taketh up\\u201d and compared with <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d8\\u05dc</span> \\u201ccarrying\\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05d9\\u05d8\\u05bc\\u05d5\\u05dc</span>. can be Niphal of <span dir=\\"ltr\\">\\u05d8\\u05d5\\u05dc</span> as well as Kal of <span dir=\\"ltr\\">\\u05e0\\u05d8\\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span dir=\\"ltr\\">\\u05d0\\u05e9\\u05e8</span>: \\u201cThe isles are like dust <i>that</i> is carried away;\\u201d but <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05dc</span> being taken as the Kal of <span dir=\\"ltr\\">\\u05e0\\u05d8\\u05dc</span> requires no such supplement.</i>"], ["<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \\u201cand the beasts thereof.\\u201d"], ["<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class=\\"footnote\\">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05de\\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \\u201cthe nations\\u201d (ver. 15), that is, \\u201cman,\\u201d and then (ver. 16) \\u201cplants\\u201d and \\u201cbeasts.\\u201d\\u2014The meaning of this verse is: \\u201csince all<sup>40</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> which is explained by I. E. to signify \\u201cman, plants and animals\\u201d cannot be taken in its usual and literal sense \\u201call people ;\\u201d it means \\u201call divisions\\u201d or \\u201call kingdoms of nature.\\u201d Although I. E. might have derived this meaning of <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> from the literal and original meaning of <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d9</span> \\u201cpeople,\\u201d he seems here to have indulged in a play of words, and to have used <span dir=\\"rtl\\">\\u05db\\u05dc\\u05bc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> in his commentary at least, instead of <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05d5\\u05ea</span> \\u201call bodies\\u201d or \\u201call.\\u201d</i> is as nothing before Him,\\u201d etc.<sup>41</sup><i class=\\"footnote\\">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05e1</span> to \\u201cman, plants and animals\\u201d mentioned there.</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e4\\u05e1</span> <i>Less than nothing.</i> The \\u05de denotes here the same as in <span dir=\\"rtl\\">\\u05de\\u05d4\\u05d1\\u05dc</span> \\u201clighter than vanity\\u201d (Ps. Ixii. 10).\\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class=\\"footnote\\">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>"], ["<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class=\\"footnote\\">If the words of the Hebrew text <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05d3\\u05e2 \\u05d0\\u05dc \\u05d4\\u05e1 \\u05d1\\u05dc\\u05d0 \\u05d4\\u05f4\\u05d0 \\u05d4\\u05d3\\u05e2\\u05ea \\u05db\\u05de\\u05d5 \\u05d0\\u05dc\\u05f3 \\u05d4\\u05d5\\u05d0</span> contained a grammatical remark that <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05dc=\\u05d0\\u05dc</span> \\u201cGod,\\u201d or = <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese,\\u201d either the word <span dir=\\"rtl\\">\\u05d4\\u05dd</span> or <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e2\\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05dd \\u05d1\\u05dc\\u05d0 \\u05d3\\u05e2\\u05ea \\u05d5\\u05d0\\u05dc \\u05d4\\u05d5\\u05d0 \\u05d9\\u05d5\\u05d3\\u05e2</span>.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e1\\u05dc\\u05bc</span> <i>The image,</i><sup>44</sup><i class=\\"footnote\\">A. V., \\u201cA graven image.\\u201d</i> which is cut of stone or wood. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>Melteth</i>.<sup>45</sup><i class=\\"footnote\\">The Hebrew text is here deficient. If <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> means \\u201che cast,\\u201d as appears from the comparison with <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201cthe molten calf,\\u201d I. E. himself explains it so\\u2014<span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e1\\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> \\u201cto cover\\u201d or \\u201cto overlay\\u201d; others: \\u201cto cast.\\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201ca molten calf\\u201d (Ex, xxxii. 4). \\u05d9\\u05e8\\u05e7\\u05e2\\u05e0\\u05d5 <i>Beateth it</i>.<sup>46</sup><i class=\\"footnote\\">A. V., \\u201cSpreadeth it over.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05e7\\u05e2\\u05d5</span> \\u201cand they did beat\\u201d (Ex. xxxix. 3), <span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span> \\u201cexpanse\\u201d<sup>47</sup><i class=\\"footnote\\">A. V., \\u201cA firmament.\\u201d</i> (Gen. i. 6). <span dir=\\"rtl\\">\\u05e8\\u05ea\\u05e7\\u05d5\\u05ea</span> A kind of chain. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05ea\\u05d5\\u05e7</span> \\u201cthe chains\\u201d (Ez. vii. 23)."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05e1\\u05db\\u05df \\u05ea\\u05e8\\u05d5\\u05de\\u05d4</span> Some explain <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df</span> to be identical with <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05db\\u05df</span> \\u201ctreasurer\\u201d (xxii. 15), and supply <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df:</span> \\u201cthe treasurer, namely, the treasurer of the oblation.\\u201d According to others <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05df</span> is an adjective; \\u201cThat which is stored up, namely the oblation,\\u201d of which to make an image ; the third person in <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d7\\u05e8</span> \\u201che chooseth\\u201d is explained by them<sup>48</sup><i class=\\"footnote\\">The words \\u201cby them\\u201d are added in the translation, because according to the first explanation \\u201cthe treasurer\\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails."], ["<span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05ea\\u05d3\\u05e2\\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05ea\\u05e9\\u05de\\u05e2\\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05d4\\u05d2\\u05d3 \\u05de\\u05e8\\u05d0\\u05e9 \\u05dc\\u05db\\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class=\\"footnote\\">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2</span> \\u201cto know from our own reasoning,\\u201d <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e2</span> \\u201cto know from information and instruction received from others,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05bb\\u05d2\\u05bc\\u05b7\\u05d3</span> \\u201cto be told, without any effort of our own reason.\\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc."], ["<span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2</span> <i>Circle.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05d2\\u05d4</span> \\u201ccompass\\u201d (xliv. 13), the instrument, which is used to describe a circle.\\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class=\\"footnote\\">This remark is probably made, to shew that the expression \\u201cfrom the four corners of the earth\\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span dir=\\"rtl\\">\\u05db\\u05d3\\u05d2\\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class=\\"footnote\\">The Hebrew text has the word <span dir=\\"rtl\\">\\u05db\\u05d8\\u05e4\\u05e8\\u05d9\\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05e8\\u05d9\\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class=\\"footnote\\">The Ofanim or Spheres (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc\\u05d9\\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05ea\\u05d7\\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\\u2014The meaning of the whole passage is: \\u201cThe Lord is He who sitteth,\\u201d etc.<sup>53</sup><i class=\\"footnote\\">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \\u201cIt is the Lord.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d6\\u05e0\\u05d9\\u05dd</span> <i>Princes.</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05d5\\u05df</span> \\u201cprince\\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class=\\"footnote\\">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span dir=\\"rtl\\">\\u05e8\\u05d6\\u05df</span> two nouns are formed: <span dir=\\"rtl\\">\\u05e8\\u05b8\\u05d6\\u05d5\\u05b9\\u05df</span> and <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05d6\\u05b5\\u05df</span> both meaning the same, namely, \\u201cprince.\\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>"], ["<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span dir=\\"rtl\\">\\u05e0\\u05d8\\u05e2\\u05d5</span> is Niphal; <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5</span> is Pual; <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9</span> is participle Kal.<sup>55</sup><i class=\\"footnote\\">Comparing <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b5\\u05e9\\u05c1</span> with <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c2\\u05e8\\u05b8\\u05e9\\u05d5\\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\\u00e9 instead of the Pathah.</i> <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e3</span> <i>He shall blow.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05ea</span> \\u201cthou didst blow\\u201d (Ex. xv. 10). <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05dd</span> And besides."], ["<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05d5\\u05d4</span> <i>That I be equal</i><sup>56</sup><i class=\\"footnote\\">A. V., \\u201cOr shall I be equal.\\u201d\\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures."], ["<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class=\\"footnote\\">The use of the expression \\u201cthe wise men of the East\\u201d for \\u201cmen possessing the highest degree of wisdom\\u201d is derived from the words \\u201cAnd Solomon\\u2019s wisdom exceeded the wisdom of all the children of the East.\\u201d (1 Kgs. v. 10). \\u2014The number referred to in I. E.\\u2019s remark (<span dir=\\"rtl\\">\\u05de\\u05e1\\u05e4\\u05e8 \\u05e6\\u05d0\\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \\u201cthe number\\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class=\\"footnote\\">Each of the planets is considered to move in and by a certain sphere (<span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d2\\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> signifies here \\u201can individual;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d0\\u05d9\\u05e9 \\u05d2\\u05d1\\u05e8\\u05d9\\u05d0\\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class=\\"footnote\\">The proof is here taken from <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> being used to signify an angel; an angel is not a human being; <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9,</span> our author concludes, must therefore have the more general meaning \\u201can individual,\\u201d \\u201ca being.\\u201d</i>"], ["<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way."], ["<span dir=\\"rtl\\">\\u05d4\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class=\\"footnote\\">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> literally means \\u201cto cut.\\u201d<sup>61</sup><i class=\\"footnote\\">I. E. repeatedly remarks, that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d9\\u05e9</span>) to decree, or to decide: both meanings he derives from <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8=\\u05d1\\u05e8\\u05d0</span> \\u201cto cut.\\u201d Most of the commentators explain <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> to mean <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d0\\u05d9\\u05df</span> \\u201cto produce a thing from nothing.\\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9\\u05de\\u05d4</span> is a compound, consisting of <span dir=\\"rtl\\">\\u05d1\\u05dc\\u05d9</span> and <span dir=\\"rtl\\">\\u05de\\u05d4</span> \\u201cwithout anything,\\u201d and is exclusively used in this connection. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05d4 \\u05d0\\u05e8\\u05e5 \\u05e2\\u05dc \\u05d1\\u05dc\\u05d9\\u05d8\\u05d4</span> \\u201cand hangeth the earth upon nothing\\u201d (Job xxvi. 7).</i>\\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \\u201cway is hid,\\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class=\\"footnote\\">The reply to the first objection, \\u201cthe troubles are unknown to Him\\u201d is contained in the words \\u201cand there is no searching of His understanding\\u201d; to the second objection, \\u201cHe cannot help,\\u201d the reply is given; \\u201cHe fainteth not, neither is He weary.\\u201d</i>"], ["<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span dir=\\"rtl\\">\\u05e2\\u05b8\\u05e6\\u05b0\\u05de\\u05b8\\u05d4</span> <i>Strength.</i> It is a noun similar in form to \\u05d7\\u05b8\\u05d1\\u05b0\\u05de\\u05b8\\u05d4 \\u201cwisdom.\\u201d"], ["<i>Even the youths</i> who have strength, <i>faint,</i> etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e4\\u05d5 \\u05db\\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \\u201cif it be cut down, (<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e3</span>) it will sprout again\\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class=\\"footnote\\"><ara/> Successor alicujus fuit; <ara/> Khalif. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d5\\u05e9\\u05de\\u05e2\\u05d5 \\u05d0\\u05dc\\u05d9</span> \\u2550 <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class=\\"footnote\\">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d5\\u05e9\\u05de\\u05e2\\u05d5 \\u05d0\\u05dc\\u05d9 \\u2550 \\u05d4\\u05d7\\u05e8\\u05d9\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d9</span> and <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e1\\u05d9\\u05e8 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05de\\u05e2\\u05dc \\u05e8\\u05d0\\u05e9 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd \\u05d5\\u05dc\\u05e9\\u05d5\\u05dd \\u05d0\\u05d5\\u05ea\\u05d4 \\u05e2\\u05dc \\u05e8\\u05f4 \\u05de\\u05e0\\u05f4\\u2550 \\u05d0\\u05e4\\u05e8\\u05d9\\u05dd \\u05e2\\u05dc \\u05e8\\u05d0\\u05e9 \\u05de\\u05e0\\u05e9\\u05d4 \\u05dc\\u05d4\\u05e1\\u05d9\\u05e8 \\u05d0\\u05d5\\u05ea\\u05d4 \\u05de\\u05e2\\u05dc \\u05e8\\u05d0\\u05e9</span> \\u201cto remove it from Ephraim\\u2019s head unto Manasseh\\u2019s head.\\u201d (Gen. xlviii. 17). \\u2014A. V., \\u201cKeep silence before me.\\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty."], ["<span dir=\\"rtl\\">\\u05de\\u05de\\u05d6\\u05e8\\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201c(Who raised up the righteous man) from the East.\\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class=\\"footnote\\">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \\u201cthe seed of Abraham, my friend,\\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \\u201ccalling a ravenous bird from the east\\u201d (xlvi. 11) and \\u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class=\\"footnote\\">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d4\\u05d5</span> \\u201cHe shall meet it\\u201d or \\u201cit shall meet him.\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cCalled him.\\u201d\\u2014<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0\\u05b4</span> means \\u201cto call\\u201d; <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d4</span> \\u201cto meet\\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05d2\\u05dc\\u05d5</span> <i>To his foot.</i> Wherever he goes. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05db\\u05d9\\u05dd \\u05d9\\u05e8\\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd made him rule over kings.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e8\\u05b0\\u05d3\\u05bc\\u05b0</span> is Hiphil; \\u201che will cause to rule;\\u201d comp. (the Kal) <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05e8</span> \\u201cand he shall have dominion\\u201d (Num. xxiv. 19) <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05df \\u05db\\u05e2\\u05e4\\u05e8 \\u05d7\\u05e8\\u05d1\\u05d5</span> \\u201che will turn his sword into dust,\\u201d that is, the sword of every other king. Others explain it: \\u201che will make his swords as numerous as the dust,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\u201d</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u05e4\\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cHe pursued them.\\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d7 \\u05d1\\u05e8\\u05d2\\u05dc\\u05d9\\u05d5 \\u05dc\\u05d0 \\u05d9\\u05d1\\u05d5\\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class=\\"footnote\\">That is, As if he had not had the exertion of travelling so far.\\u2014A. V., \\u201cEven by the way that he had not gone with his feet.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd hath done.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e9\\u05d5\\u05ea</span> \\u201cto dress\\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \\u201ccalling the generations from the beginning,\\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations."], ["<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea\\u05d9\\u05d5\\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \\u05d4 is replaced by \\u05d9.<span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">The usual form is <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05d7\\u05d5</span>, the third radical (\\u05d4) being entirely omitted.</i></span>"], ["<i>They help</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cThey helped.\\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05e7</span> <i>He that smootheth.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7</span> \\u201csmooth\\u201d (Gen. xxvii. 11). <span dir=\\"rtl\\">\\u05dd\\u05d8\\u05d9\\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class=\\"footnote\\">It seems as if I. E. being here at a loss to find for <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> elicited also a word on <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dd</span> It is a noun derived from <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dd</span> \\u201cto beat;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05de\\u05d7</span> \\u201cand she smote;\\u201d it signifies the iron which is wrought by beating with the hammer. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> because of the beating upon it.<sup>12</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e4\\u05b8\\u05e2\\u05b7\\u05dd</span> \\u201cto beat.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> \\u201cthe foot,\\u201d \\u201cthe step,\\u201d \\u201cthe thing which is beaten,\\u201d \\u201cthe anvil.\\u201d</i> It is also possible that the two words <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd \\u05d4\\u05dc\\u05dd</span> together signify one instrument.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> is according to this explanation analogous to <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05ea \\u05e2\\u05e4\\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd</span> has the same meaning as <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dd</span> \\u201cto beat.\\u201d\\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> and <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> both are in the objective case governed by <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05d9\\u05e7</span> (\\u201che that smootheth the hammer and the anvil\\u201d) or <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> is the subject of the sentence, <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> being the objective case (\\u201cthe hammer smootheth the anvil\\u201d); the rendering \\u201che that smootheth with the hammer\\u201d is out of question; I. E. would then not have omitted to say <span dir=\\"ltr\\">\\u05d1\\u05e4\\u05d8\\u05d9\\u05e9\\u2550\\u05e4\\u05d8\\u05d9\\u05e9</span>.</i> <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8 \\u05dc\\u05d3\\u05d1\\u05e7 \\u05d8\\u05d5\\u05d1 \\u05d4\\u05d5\\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cIt is ready for the sodering.\\u201d</i> Till the joining is good.<sup>15</sup><i class=\\"footnote\\">I. E. seems to explain here the words \\u201cSaying of the joining,\\u201d etc.\\u2550\\u201cTill he is able to say of the joining,\\u201d etc.\\u2550 till the joining is good.</i>"], ["<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1\\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cMy friend.\\u201d</i> It is not the same as <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d5\\u05d1\\u05d9</span> \\u201cwho is loved by me,\\u201d the former being active, the latter passive."], ["<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9\\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e6\\u05dc</span> \\u201cto be on the side.\\u201d Hi. \\u201cto set aside,\\u201d \\u201cto separate,\\u201d \\u201cto distinguish.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc</span> adj. \\u201cdistinguished,\\u201d \\u201cnoble,\\u201d \\u201cchief.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e6\\u05dc\\u05ea\\u05d9</span> \\u201cand I will take\\u201d (Num. xi. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9</span> .(17 . \\u201cthe nobles of\\u201d (Ex. xxiv. 11). <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9\\u05d4</span> can also be explained \\u201cfrom between her arms.\\u201d<sup>18</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05d9\\u05dc\\u05d9</span> \\u201carmholes\\u201d (Ez. xiii. 18.)</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05e9\\u05ea\\u05e2</span> The second \\u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e9\\u05ea\\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class=\\"footnote\\">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class=\\"footnote\\">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05e2\\u05d5 \\u05de\\u05e0\\u05d9</span> \\u201cturn away from me.\\u201d (xxii. 4)."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05e8\\u05d9\\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class=\\"footnote\\">Of <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d4</span> \\u201cto burn.\\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d9</span> lit. \\u201cthe burning;\\u201d <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05e8\\u05d5</span> \\u201cwere angry\\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus."], ["<span dir=\\"rtl\\">\\u05de\\u05e0\\u05e6\\u05d5\\u05ea\\u05da \\u2550 \\u05de\\u05e6\\u05d5\\u05ea\\u05da</span> \\u201cThy Contention.\\u201d The \\u05e0 is replaced by Dagesh in \\u05e6 ; the form of the word is like that of <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e7\\u05d5\\u05ea</span>. Comp. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4</span> \\u201cstrife\\u201d (Prov. xvii. 19); <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05e6\\u05d5</span> \\u201cstrive together\\u201d (Deut. xxv. 11). <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> Nothing."], ["<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt."], ["<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05e8\\u05ea\\u05d9\\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\\u05e2\\u05d6\\u05e8\\u05ea\\u05d9\\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class=\\"footnote\\"><span dir=\\"ltr\\">\\u05e4\\u05b8\\u05e2\\u05b7\\u05dd</span> \\u201cto beat.\\u201d <span dir=\\"rtl\\">\\u05e4\\u05b7\\u05e2\\u05b7\\u05dd</span> \\u201cthe foot,\\u201d \\u201cthe step,\\u201d \\u201cthe thing which is beaten,\\u201d \\u201cthe anvil.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05e8\\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class=\\"footnote\\">It seems as if I. E. being here at a loss to find for <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dd \\u05e4\\u05e2\\u05dd</span> elicited also a word on <span dir=\\"rtl\\">\\u05e4\\u05d8\\u05d9\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05e8\\u05d9\\u05e0\\u05d9\\u05dd</span> \\u201cthreshing instruments\\u201d (2 Sam. xxiv. 22). <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d5\\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cSharp.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05ea</span> \\u201cthou hast decreed\\u201d (1 Kings xx. 40). It is not surprising to find here the word <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class=\\"footnote\\">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d4</span> \\u201ccongregation\\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \\u201cthe Babylonians.\\u201d"], ["<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil."], ["<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05d4</span> <i>Faileth.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05d5</span> \\u201cand shall fail\\u201d (xix. 5). <i>The God of Israel,</i> \\u201cI\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \\u201cthe God,\\u201d as is often the case."], ["<span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d9\\u05dd</span> <i>High places.</i> It is the opposite of <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e2\\u05d5\\u05ea</span> \\u201cvalleys.\\u201d This also is wonderful, that rivers will be found on high places. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class=\\"footnote\\">I. E. seems here to be of opinion, that <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d1\\u05e8</span> means originally \\u201ca plain,\\u201d \\u201can oasis\\u201d (lit. \\u201ca place whither the flock is led to be fed,\\u201d from <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> \\u201cto lead\\u201d); but is used also to signify \\u201cthe wilderness,\\u201d \\u201cthe desert\\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d6 \\u05e9\\u05d8\\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d7 \\u05e9\\u05de\\u05e9</span> \\u201cthe sun, the moon\\u201d (Hab. iii. 10), <span dir=\\"rtl\\">\\u05ea\\u05d3\\u05d4\\u05e8 \\u05d5\\u05ea\\u05d0\\u05e9\\u05d5\\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water."], ["<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05d4</span> According to my opinion, \\u201chath shaped it;\\u201d according to others, \\u201chath created it,\\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class=\\"footnote\\">See c. xl. Note 61.</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d1\\u05d5</span> Produce. It is imperative Piel after the form of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05db\\u05d5</span> \\u201cpraise\\u201d (Jud. v. 2). <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cYour strong reasons.\\u201d \\u201cMighty.\\u201d</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cYour strong reasons.\\u201d \\u201cMighty.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cquarreling\\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> \\u201cyour strong reasons,\\u201d as the plural of the adjective <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05dd</span> \\u201cmighty,\\u201d \\u201cstrong.<sup>27</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e8 \\u05d4\\u05e8\\u05d1\\u05d9\\u05dd,</span> which seems to mean \\u201cadj. plur.\\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05e0\\u05d5\\u05ea</span> \\u201cpleadings\\u201d or <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d5\\u05ea</span> \\u201cwords\\u201d). It is therefore not unlikely that we must not read <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05e8 \\u05d4\\u05c7\\u05e8\\u05b7\\u05d1\\u05bc\\u05c5\\u05d9\\u05dd</span> but <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05bd\\u05e8 \\u05d4\\u05c7\\u05e8\\u05c7\\u05d1\\u05c5\\u05d9\\u05dd</span> \\u201can attribute to <span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d1\\u05c5\\u05d9\\u05dd</span> \\u2018men that quarrel,\\u2019\\u201d which is understood. In that case the remark refers to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> and leaves it to the reader to apply the same proceeding to <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d5\\u05ea\\u05d9 \\u05db\\u05dd</span>.</i>"], ["<i>Let them bring forth,</i> their idols. The imperative \\u201cproduce\\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\\u05e8\\u05d9\\u05d1\\u05db\\u05dd) \\u201ctheir cause,\\u201d that is, their evidence, to show which is the righteous side. The imperative \\u201cshew\\u201d <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> is addressed to the idols.<sup>28</sup><i class=\\"footnote\\">In some editions this remark is affixed to the word <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span dir=\\"rtl\\">\\u05d4\\u05d2\\u05d9\\u05d3\\u05d5</span> to the idols and not also the first.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05ea\\u05d9\\u05d5\\u05ea</span> <i>The things that are to come.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> \\u201ccometh\\u201d (xxi. 12). <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05d5\\u05e8</span> <i>Hereafter.</i> It is the opposite of <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05dd</span> \\u201cbefore\\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05ea\\u05e2\\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThat we may be dismayed.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea\\u05e2\\u05d9</span> the Chald\\u00e6an translation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e1\\u05e4\\u05e8</span> \\u201cand he related\\u201d (Ex. xviii. 18). Some explain it: \\u201cand we shall turn unto it,\\u201d<sup>30</sup><i class=\\"footnote\\">See Note 19.</i> and compare it with <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e9\\u05ea\\u05e2</span> \\u201cdo not turn away.\\u201d"], ["<i>Ye</i>. The idols are addressed. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e4\\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9 \\u05ea\\u05d5\\u05e2\\u05d1\\u05d4 \\u2550 \\u05ea\\u05d5\\u05e2\\u05d1\\u05d4</span> \\u201cAn abominable man,\\u201d or it is the same as <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05d5\\u05e2\\u05d1\\u05d4</span> \\u201cfor an abomination.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d7\\u05e8 \\u05d1\\u05db\\u05dd</span> <i>Chooseth you,</i> for worship."], ["<span dir=\\"rtl\\">\\u05d4\\u05e2\\u05d9\\u05e8\\u05d5\\u05ea\\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class=\\"footnote\\">This rule is expressed in the first chapter of I. E.\\u2019s Safah Berurah: <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d9\\u05df \\u05d4\\u05d5\\u05d0 \\u05e0\\u05e8\\u05d7\\u05d1 \\u05d5\\u05d9\\u05d4\\u05d7\\u05d9\\u05d1 \\u05d0\\u05e9\\u05e8 \\u05dc\\u05e4\\u05e0\\u05d9\\u05d5</span>. The \\u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \\u05d4 is caused by the \\u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class=\\"footnote\\">See Note 3.</i> The word <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> \\u201ca man\\u201d must be supplied : \\u201cI have raised up a man from the north;\\u201d Cyrus is meant. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea</span> <i>And he came.</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall come.\\u201d</i> It is an irregular form, because of the first and third radical (\\u05d0 and \\u05d4) being weak letters; it would have been of the form <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05c5\\u05e4\\u05b6\\u05df</span>, but the \\u05d0 being silent, the Hirek under \\u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class=\\"footnote\\">See Note 31.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>"], ["<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cfalse.\\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \\u201cthey have mouths but speak not\\u201d (Ps. cxv. 5)."], ["<i>The first.</i> The first relatively;<sup>35</sup><i class=\\"footnote\\">\\u201cThe first\\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> here by <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df \\u05d0\\u05d7\\u05e8 \\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> lit. \\u201cthe first after another first,\\u201d that is, \\u201cthe first relatively.\\u201d</i> it is the attribute to <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e9\\u05e8</span> \\u201cone that bringeth good tidings,\\u201d which is to be supplied. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4 \\u05d4\\u05dd \\u2550 \\u05d4\\u05e0\\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \\u201cbehold there they are.\\u201d The repetition of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d4</span> \\u201cbehold\\u201d is to indicate the speediness of the appreach."], ["<i>For I beheld and there was no man</i> of the idolaters that could tell this."], ["<i>They.</i> The idols. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df \\u2550 \\u05d0\\u05d5\\u05df</span> \\u201cnothing\\u201d as some explain ; the letters <span dir=\\"rtl\\">\\u05d0\\u05b9 \\u05d4\\u05b9 \\u05d5\\u05b9 \\u05d9\\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class=\\"footnote\\">There is hardly any difference between the two explanations, since <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05df</span> in the meaning \\u201cvain\\u201d must ultimately be derived from <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05df</span> \\u201cnothing.\\u201d</i> The meaning of the verse is, \\u201cthey are vanity, much more so their works.\\u201d<sup>37</sup><i class=\\"footnote\\">I. E. here again neglects the accents, which demand the following rendering: \\u201cBehold, all of them! their works are vain, nothing.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05db\\u05d9\\u05d4\\u05dd</span> According to some \\u201ctheir images;\\u201d comp. <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc \\u05de\\u05e1\\u05db\\u05d4</span> \\u201cmolten calf\\u201d (Ex. xxxii. 4). I explain it \\u201ctheir libations,\\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class=\\"footnote\\">The parallelism of the verse demands for <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05db\\u05d9\\u05d4\\u05dd</span> a rendering similar in meaning to <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd</span> \\u201ctheir works.\\u201d If therefore the former is correctly rendered \\u201cdrink-offerings,\\u201d the latter must refer to \\u201csacrifices,\\u201d to which, however, the remark of I. E. \\u201cthey themselves are vain, how much more their works\\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> admits also the meaning \\u201cto weave\\u201d \\u201cto form,\\u201d and <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d4 \\u2550 \\u05e0\\u05b6\\u05e1\\u05b6\\u05da</span> \\u201cthe work ;\\u201d comp. I. E. on Ex. xxxii. 4.</i>"]], [["<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king."], ["<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class=\\"footnote\\">Comp. Kimchi ad locum: \\u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class=\\"footnote\\">People will flock unto him spontaneously.</i>"], ["<i>A bruised reed.</i> This is a prolepsis, like \\u201cAnd stripped the naked of their clothing\\u201d (Job xxii. 6). \\u201cHe will not break a reed,\\u201d is figuratively said \\u201cfor he will not act by violence.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e9\\u05ea\\u05d4 \\u05db\\u05d4\\u05d4 \\u05dc\\u05d0 \\u05d9\\u05db\\u05d1\\u05e0\\u05d4</span> <i>And glimmering</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cSmoking.\\u201d \\u201cDark.\\u201d\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\u201cdecreasing.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cSmoking.\\u201d \\u201cDark.\\u201d\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\u201cdecreasing.\\u201d<sup>3</sup><i class=\\"footnote\\">\\u201cHe will not put out the (burning) flax,\\u201d which will then be glimmering. The Hebrew text has the words <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05ea\\u05d4\\u05d9\\u05d4 \\u05db\\u05d4\\u05d4</span> which are identical in meaning with the preceding <span dir=\\"rtl\\">\\u05e0\\u05e7\\u05e8\\u05d0 \\u05e2\\u05dc \\u05e1\\u05d5\\u05e4\\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \\u201cGlimmering flax\\u201d is here a prolepsis. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> \\u201cthin;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> \\u201chath become smaller\\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant."], ["<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class=\\"footnote\\">The verb <span dir=\\"rtl\\">\\u05db\\u05d4\\u05d4</span> lit. \\u201cto decrease\\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> \\u201cto break\\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05e5</span> is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>;<span dir=\\"ltr\\"><sup>5</sup><i class=\\"footnote\\">Root <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span>. The regular form of the fut. Kal is <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05e8\\u05e5\\u05c1</span> with active meaning, \\u201che win break\\u201d; it is not quite clear from this remark of I. E. whether <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e8\\u05d5\\u05bc\\u05e5</span> is to be taken in the same sense, and the words <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05e8\\u05d5\\u05e5 \\u05d2\\u05d5\\u05e4\\u05d5</span> are to be translated \\u201cone will not break his body,\\u201d or in a neuter sense: \\u201chis body will not be broken;\\u201d in the latter case it would perhaps be better to assume two roots: <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05e5</span> \\u201cto break,\\u201d and <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e5</span> neuter \\u201cto be broken.\\u201d</i></span> comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e5</span> \\u201cbroken\\u201d (ver. 3); its form is like that of <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05e8\\u05d5\\u05bc\\u05d6</span>, \\u201cdoth sing\\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class=\\"footnote\\">\\u201cHe shall not fail, nor will he be broken.\\u201d</i>: \\u201cThe prophet shall not die,\\u201d or \\u201che shall not be overcome by any violence of man.\\u201d<sup>7</sup><i class=\\"footnote\\">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon."], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0 \\u05e9\\u05de\\u05d9\\u05dd</span> <i>He that shaped</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cCreated.\\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class=\\"footnote\\">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> has the meaning \\u201cto shape\\u201d or \\u201cto cut.\\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05dd</span> I. E. understands the spheres, \\u201cthe line\\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span> \\u201cexpanse\\u201d (Gen. i. 6). <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05e7\\u05e2</span> <i>He that spread forth.</i> \\u05e7 has Pathah because of the \\u05e2 which follows; comp. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d5\\u05d8\\u05e2</span> \\u201che who planted\\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05dd \\u05e2\\u05dc\\u05d9\\u05d4 \\u05e0\\u05d5\\u05ea\\u05df \\u05e0\\u05e9\\u05de\\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cBreath.\\u201d</i> unto the people upon it,</i> that is, to man. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7 \\u05dc\\u05d4\\u05dc\\u05db\\u05d9\\u05dd \\u05d1\\u05d4</span> <i>And breath</i><sup>10a</sup><i class=\\"footnote\\">A. V., \\u201cSpirit.\\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05de\\u05d4</span> \\u201cthe soul\\u201d or more properly \\u201cintellectual faculties\\u201d is peculiar to man, but <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7</span> and <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> \\u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \\u201cUpon it\\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class=\\"footnote\\">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cupon,\\u201d \\u201cabove,\\u201d and \\u05d1 \\u201cin\\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>"], ["<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8."], ["<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9."], ["<i>That is my name,</i> my real name.<sup>13</sup><i class=\\"footnote\\">The Tetragrammaton is called <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05e0\\u05db\\u05d1\\u05e8</span> \\u201cthe honoured name\\u201d or \\u201cthe honourable name.\\u201d Sometimes it is called <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05e2\\u05e6\\u05dd</span> \\u201cthe proper name,\\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05ea\\u05d4\\u05dc\\u05ea\\u05d9\\u2550\\u05d5\\u05ea\\u05d4\\u05dc\\u05ea\\u05d9</span>. The negative <span dir=\\"rtl\\">\\u05dc\\u05d0</span> \\u201cnot\\u201d of the preceding phrase <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05ea\\u05df</span>, refers to this one also."], ["<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> lit., \\u201cthe words of the prophet.\\u201d This phrase is to be compared with the corresponding one : <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05de\\u05e8 \\u05dc\\u05d5 \\u05d4\\u05e9\\u05dd \\u05d1\\u05e2\\u05d3 \\u05e0\\u05e4\\u05e9\\u05d5 \\u05d0\\u05dc\\u05d4 \\u05d3\\u05d1\\u05e8\\u05d9 \\u05d4\\u05e0\\u05d1\\u05d9\\u05d0</span> \\u201cThe Lord addresses with these words the prophet upon his own concerns\\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class=\\"footnote\\">A. V., \\u201cYe.\\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class=\\"footnote\\">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05e9\\u05d9 \\u05d4\\u05d9\\u05d1\\u05e9\\u05d4</span> \\u201cpeople of the continent.\\u201d But there seems to be no logical connection between the sentence \\u201call inhabitants of the continent will praise God,\\u201d and the sequence \\u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\\u201d The word <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05dd</span> \\u201cand of the sea\\u201d must probably be supplied after <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d1\\u05e9\\u05d4</span> : \\u201cAll the people on land and on water,\\u201d etc., or, as given in the translation, \\u201call the people of the earth will praise God.\\u201d This is the explanation of the words of our prophet: <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05dc\\u05ea\\u05d5 \\u05de\\u05e7\\u05e6\\u05d4 \\u05d4\\u05d0\\u05e8\\u05e5</span> \\u201chis praise from the end of the earth,\\u201d that is, from all parts of the earth.\\u2014The conclusion of this remark <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05de\\u05e2\\u05dd \\u05d6\\u05d4 \\u05d4\\u05e4\\u05dc\\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e0\\u05d5 \\u05e9\\u05d1\\u05d7 \\u05dc\\u05e9\\u05dd</span> \\u201cwill praise God.\\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class=\\"footnote\\">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event."], ["<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cLet the wilderness and the cities thereof lift up their voice.\\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class=\\"footnote\\">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e0\\u05d5</span> <i>Shall shout.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e0\\u05d4</span> \\u201cthe cry\\u201d (1 Kings xxii. 36). <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d5\\u05d4\\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05d7\\u05d4</span> \\u201ccrying\\u201d (xxiv. 11).<sup>20</sup><i class=\\"footnote\\">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>"], ["<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\\u2014"], ["<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05e2</span> <i>He shall cry.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d5\\u05e2\\u05d4</span> \\u201cshout\\u201d (Jos. vi. 5). <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d9\\u05d7</span> <i>He shall roar.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d7</span> \\u201ccrying\\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> is Participle Kal, <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d9\\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class=\\"footnote\\">A. V., \\u201cHe shall prevail.\\u201d</i> by the victory over Babylon."], ["<i>I have long time,</i> etc. The first person refers to God. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05ea\\u05d9</span> <i>I have holden my peace.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05d5</span> \\u201chold ye your peace\\u201d (2 Kings ii. 3). <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d0\\u05e4\\u05e7</span> <i>I refrained myself.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7</span> \\u201crefrain himself\\u201d (Gen. xlv. 1). <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e2\\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \\u201cviper,\\u201d and <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05dc\\u05d3\\u05d4 \\u05d0\\u05e4\\u05e2\\u05d4 \\u05d5\\u05d2\\u05d5\\u05d9</span> is explained by them as follows : \\u201clike one that beareth a viper, so shall I be desolate and sighing at once.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cI will destroy.\\u201d</i> It is Niphal of a verb <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d0\\u05e3</span> <span dir=\\"rtl\\">.</span>(<span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd</span>) <span dir=\\"rtl\\">\\u05e2\\u05f3\\u05f3\\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class=\\"footnote\\">A. V., \\u201cI will devour.\\u201d\\u2014According to I. E. the verb <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05e3</span> \\u201csighing\\u201d (Eccles. i. 5). <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05dd</span> Refers to the feeling of the heart, <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d0\\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class=\\"footnote\\">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d4\\u05d9\\u05d5 \\u05d7\\u05d5\\u05e9\\u05d1\\u05d9\\u05dd</span> \\u201cthey will be believing.\\u201d</i>"], ["<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class=\\"footnote\\">The form <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05d1\\u05d5</span> is to be emended into the future <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05e9\\u05d1\\u05d5</span> ; as may be inferred from the succeeding future <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dc\\u05d0 \\u05d9\\u05e8\\u05d0\\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein."], ["<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class=\\"footnote\\">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d7,</span> which is either a corruption of <span dir=\\"rtl\\">\\u05d9\\u05e9</span> \\u201csome,\\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon."], ["<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class=\\"footnote\\">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05dc\\u05d9</span> \\u201cimages\\u201d must be supplied from the preceding phrase, because of the pronoun <span dir=\\"rtl\\">\\u05d0\\u05b7\\u05ea\\u05bc\\u05b6\\u05dd</span> \\u201cye\\u201d which follows."], ["<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \\u201cdeaf and blind.\\u201d"], ["<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class=\\"footnote\\">As to the prophet\\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \\u201cYou are blind who say that none is so blind as the prophet.\\u201d <span dir=\\"rtl\\">\\u05db\\u05de\\u05dc\\u05d0\\u05db\\u05d9</span> <i>As my messenger.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d2\\u05d9 \\u05de\\u05dc\\u05d0\\u05da \\u05d9\\u05d9</span> \\u201cHaggai, the messenger of the Lord\\u201d (Hag. i. 13).<sup>30a</sup><i class=\\"footnote\\">This quotation is to show that the prophet is sometimes called <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05da</span> \\u201cthe angel of the Lord.\\u201d</i> <span dir=\\"rtl\\">\\u05db\\u05de\\u05e9\\u05dc\\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class=\\"footnote\\">A. V., \\u201cProphet.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05dc\\u05dd</span> \\u201cis recompensed\\u201d (Prov. xi. 31) ; <span dir=\\"rtl\\">\\u05e9\\u05b7\\u05c1\\u05dc\\u05bc\\u05b5\\u05dd</span> \\u201cto pay\\u201d (Exod. xxii. 5); <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05dc\\u05dd</span> lit., \\u201che who is recompensed,\\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God."], ["<span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d5\\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span dir=\\"rtl\\">\\u05e8\\u05b0\\u05d0\\u05c1\\u05ea</span>) and the absolute (<span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d0\\u05c1\\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear."], ["<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d0\\u05d6</span> which is a corruption of <span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor\\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span> \\u201claw,\\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc."], ["\\u05e9\\u05e1\\u05d5\\u05d9 <i>Spoiled.</i> This is a verb <span dir=\\"rtl\\"><span dir=\\"rtl\\">.</span>(\\u05e9\\u05e1\\u05d4) \\u05dc\\u05f3\\u05f3\\u05d4</span> Comp. \\u05e9\\u05d5\\u05e1\\u05d9\\u05dd \\u201cspoiling\\u201d (1 Sam. xxiii. 1). <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05d7</span>, though of a different root <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e8\\u05d9\\u05dd .(\\u05e4\\u05d5\\u05d7)</span> <i>In holes.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05e8</span> \\u201chole\\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05e9\\u05c1\\u05b7\\u05d1</span> The Pathah is substituted for Zer\\u00e9 because the word is the end of the verse ; <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1</span> is transitive, and means \\u201crestore,\\u201d namely the spoil."], ["<i>Who among you will tell</i><sup>32</sup><i class=\\"footnote\\">Our editions have <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d6\\u05d9\\u05df</span> \\u201cwill give ear;\\u201d but I. E. reads instead <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05d3</span> \\u201cwill tell.\\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05d7\\u05d5\\u05e8</span> <i>For the time to come.</i> Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d7\\u05e8\\u05d5</span> \\u201cyou keep me waiting\\u201d<sup>33</sup><i class=\\"footnote\\">A. V., \\u201cHinder me not.\\u201d</i> (Gen. xxiv. 56); <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05dd</span> \\u201cin former time\\u201d is derived from <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d4</span> \\u201cit has turned away ;\\u201d \\u201cit is gone.\\u201d"], ["<i>Who gave Jacob,</i> etc. Then the people will confess and say: \\u201cwho has given us for a spoil?\\u201d Certainly the Lord, it is He (<span dir=\\"rtl\\">\\u05d6\\u05d4\\u2550\\u05d6\\u05d5</span> \\u201cthis\\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk."], ["<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class=\\"footnote\\">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05d5</span> \\u201cupon him,\\u201d after the plural <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05d5 ,\\u05dc\\u05d0 \\u05d0\\u05d1\\u05d5</span> \\u201cthey would not,\\u201d \\u201cthey were not obedient,\\u201d and <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d3\\u05d4</span> \\u201cshe runs\\u201d after <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea</span> \\u201cbranches.\\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4 \\u05d7\\u05de\\u05ea \\u05d0\\u05e4\\u05d5\\u2550\\u05d7\\u05de\\u05d4 \\u05d0\\u05e4\\u05d5</span> \\u201cThe fury, the fury of His anger,\\u201d Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05d0\\u05d4\\u05dc \\u05e9\\u05e8\\u05d4 \\u2550\\u2550 \\u05d4\\u05d0\\u05d4\\u05dc\\u05d4 \\u05e9\\u05e8\\u05d4</span> \\u201cinto the tent, the tent of Sarah\\u201d (Gen. xxiv. 67). <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05dc\\u05d4\\u05d8\\u05d4\\u05d5</span> <i>And it burned him.</i> Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d8</span> \\u201cflame\\u201d (Gen. iii. 24).\\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding."]], [["<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \\u201cI have called by name Bezaleel\\u201d (Ex. xxxi. 2); and the distinction is further described in the words \\u201cthou art mine.\\u201d"], ["<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cthe princes,\\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d9\\u05dd</span> is a corruption of \\u05d4\\u05e2\\u05de\\u05d9\\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \\u201cA fire is gone out of Heshbon\\u201d (Num. xxi. 28). By \\u201cthe waters\\u201d and \\u201cthe fire\\u201d the armies of Persia and Media are meant, that were to conquer Babylon."], ["<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class=\\"footnote\\">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>"], ["<i>Therefore will I give men</i>, whom I have created, as I have created thee."], ["<i>From the east.</i> From Babylon.<sup>2a</sup><i class=\\"footnote\\">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class=\\"footnote\\">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class=\\"footnote\\">The words referred to are: \\u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>"], ["<i>Give up</i> my children. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05ea\\u05d9\\u05de\\u05df</span> <i>And to the south,</i> <span dir=\\"rtl\\">\\u05ea\\u05d9\\u05de\\u05df</span> is derived from <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05df</span> \\u201cthe right.\\u201d\\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females."], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d0 \\u2550 \\u05e0\\u05e7\\u05e8\\u05d0</span> \\u201cthat calleth,\\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class=\\"footnote\\">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cI have created him.\\u201d</i> namely, that nation. <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05ea\\u05d9\\u05d5</span> I have established it.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cI have made him.\\u201d</i>\\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class=\\"footnote\\">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class=\\"footnote\\">According to I. E. this verse is in apposition to <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9</span> \\u201cmy sons\\u201d and <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d5\\u05ea\\u05d9</span> \\u201cmy daughters\\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cBring forth.\\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class=\\"footnote\\">The expression \\u201cblind people\\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e9\\u05d4</span> is not coincident with the term \\u201cchapter,\\u201d but is used by I. E. rather in the sense of \\u201csection,\\u201d and is therefore translated by the plural \\u201cchapters.\\u201d</i>"], ["<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class=\\"footnote\\">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e6\\u05d3\\u05e7\\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class=\\"footnote\\">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class=\\"footnote\\">A. V., \\u201cOr.\\u201d\\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05de\\u05e2\\u05d5 \\u05d5\\u05d9\\u05d0\\u05de\\u05e8\\u05d5 \\u05d0\\u05de\\u05ea</span> are the explanation of <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05d4\\u05dd</span> \\u201ctheir witnesses.\\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so."], ["<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class=\\"footnote\\">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \\u201cbefore me\\u201d means \\u201cbefore the revelation on Sinai,\\u201d and \\u201cafter me,\\u201d \\u201cafter the revelation.<sup>15</sup><i class=\\"footnote\\">This explanation is intended to oppose the inference, which might be made from the words \\u201cbefore me,\\u201d \\u201cafter me,\\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \\u201cNo God was before me, and none will be after me,\\u201d because God is the first and last. The expression \\u201cformed\\u201d (\\u05e0\\u05d5\\u05e6\\u05e8) is applied here to the word \\u201cGod,\\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \\u201cformed\\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class=\\"footnote\\">That there is no God besides Him, not even one formed by Him.</i>"], ["<i>I, I.</i> The word is repeated, as if to say, \\u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\\u201d"], ["<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \\u201cI am the Lord, I change not\\u201d (Mal. iii. 6)."], ["<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span dir=\\"rtl\\">\\u05d2\\u05dd</span> \\u201cyea\\u201d is added. <span dir=\\"rtl\\">\\u05e1\\u05d4\\u05d9\\u05d5\\u05ea \\u05d9\\u05d5\\u05dd:\\u2550\\u05de\\u05d9\\u05d5\\u05dd</span> \\u201cWhen day was not yet.\\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing."], ["<span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d7\\u05ea\\u05d9</span> <i>I was sent.</i><sup>16</sup><i class=\\"footnote\\">A. V., \\u201cI have sent.\\u201d</i> Some think that the first person \\u201cI\\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \\u201cThus saith the Lord,\\u201d and the next verse, \\u201cI am the Lord,\\u201d The meaning of the phrase is: \\u201cI have come so hastily, as if I were sent.\\u201d<sup>17</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05bb\\u05dc\\u05bc\\u05b7\\u05d7\\u05b0\\u05ea\\u05bc\\u05c5\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c5\\u05dc\\u05bc\\u05b7\\u05d7\\u05b0\\u05ea\\u05bc\\u05c5\\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class=\\"footnote\\">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span dir=\\"rtl\\">\\u05d4\\u05db\\u05d1\\u05d5\\u05d3</span> \\u201cthe divine glory.\\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class=\\"footnote\\">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05e8\\u05d3\\u05ea\\u05d9 \\u05d1\\u05e8\\u05d9\\u05d7\\u05d9\\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cAll their nobles.\\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \\u201cHe hath destroyed and broken her bars\\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e9\\u05d3\\u05d9\\u05dd \\u05d1\\u05d0\\u05e0\\u05d9\\u05d5\\u05ea \\u05e8\\u05e0\\u05ea\\u05dd</span> And I shall bring down the Chald\\u00e6ans from their ships of joy, in which they are.<sup>20</sup><i class=\\"footnote\\">We have to supply the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> before <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e0\\u05d9\\u05d5\\u05ea</span> ; lit.: And the Chald\\u00e6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>"], ["<i>Your holy one.</i> For I shall be your King, to save you."], ["<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet."], ["<i>Which bringeth forth the chariot and horse,</i> <span dir=\\"rtl\\">\\u05ea\\u05d9\\u05dc \\u05d5\\u05e2\\u05d6\\u05d5\\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05d6</span> is an adjective, meaning \\u201cpowerful,\\u201d and co-ordinate to <span dir=\\"rtl\\">\\u05d2\\u05d3\\u05d5\\u05dc</span> \\u201cgreat,\\u201d which is implied in <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\\u00e6ans is meant, that went out to fight against the Persians. <span dir=\\"rtl\\">\\u05d3\\u05e2\\u05db\\u05d5</span> It is Pual,<sup>21a</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e8\\u05bc\\u05b9\\u05e2\\u05b2\\u05db\\u05d5\\u05bc</span> instead of the Kal <span dir=\\"rtl\\">\\u05e8\\u05bc\\u05c7\\u05e2\\u05b2\\u05db\\u05d5\\u05bc</span> comp. Ps. cxviii. 12.</i> and means \\u201cthey are extinct;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05da</span> \\u201cshall be put out\\u201d (Prov. xx. 20)."], ["<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds."], ["<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class=\\"footnote\\">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \\u201ca new thing ;\\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion."], ["<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do <underline>this</underline> unto the beasts for the sake of my people."], ["<span dir=\\"rtl\\">\\u05d6\\u05d4 \\u2550 \\u05d6\\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine."], ["<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05d2\\u05e2\\u05ea \\u05d1\\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cBut thou hast been weary of me.\\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> <i>O Israel.</i> It is in the Vocative case."], ["<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\\u05d6\\u05d1\\u05d7\\u05d9\\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05d6\\u05d1\\u05d7</span> is used in connection with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9\\u05dd</span> to signify \\u201cpeace-offerings\\u201d (Lev. iii. 1), and as a complement of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05d5\\u05ea\\u05d9\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\u201cneither hast thou honoured me;\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5\\u05d9\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast satisfied me,\\u201d or \\u201cthou hast filled me.\\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me."], ["<span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d4 \\u05d1\\u05e9\\u05dd\\u2550\\u05e7\\u05e0\\u05d4</span> Sweet cane (Ex. xxx. 23). <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05dc\\u05d1 \\u05d6\\u05d1\\u05d7\\u05d9\\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05d6\\u05d1\\u05d7</span> is used in connection with <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9\\u05dd</span> to signify \\u201cpeace-offerings\\u201d (Lev. iii. 1), and as a complement of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05d5\\u05ea\\u05d9\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\u201cneither hast thou honoured me;\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5\\u05d9\\u05ea\\u05e0\\u05d9</span> \\u201cthou hast satisfied me,\\u201d or \\u201cthou hast filled me.\\u201d</i> Supply the preposition \\u05d1 \\u201cwith\\u201d before <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d1</span> \\u201cfat;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e9\\u05ea\\u2550\\u05e9\\u05e9\\u05ea</span> \\u201cin six\\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \\u201cThou hast wearied me,\\u201d etc."], ["<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions."], ["<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8\\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified."], ["<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class=\\"footnote\\">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05de\\u05dc\\u05d9\\u05e6\\u05d9\\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cAnd thy teachers.\\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05da</span> by \\u201cthy teachers.\\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05e6\\u05d9\\u05da</span> by \\u201cthy pupils.\\u201d As to <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d9\\u05e5</span> interpreter, comp. Gen. xlii. 23."], ["<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5."]], [["<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee."], ["<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class=\\"footnote\\">I. E. takes the expression \\u201cwomb\\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d5\\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cright;\\u201d there is no other instance of this form."], ["<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05e6\\u05bc\\u05c1\\u05e7</span> <i>I will pour out.</i> The Dagesh in \\u05e6 compensates for the \\u05d9 which is omitted;<sup>2</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e7</span> is \\u05d9\\u05e6\\u05e7.</i> comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e8\\u05da</span> \\u201cI shall form thee\\u201d (Jer. i. 5)."], ["<i>And they shall spring up.</i> The pronoun \\u201cthey\\u201d refers to \\u201cMy spirit,\\u201d and \\u201cMy blessing,\\u201d of the preceding verse; according to others<sup>3</sup><i class=\\"footnote\\">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \\u201cthine offspring.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05df \\u05d7\\u05e6\\u05d9\\u05e8</span> <i>Like grass.</i> Lit., \\u201cbetween the grass,\\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class=\\"footnote\\">This remark on <span dir=\\"rtl\\">\\u05d1\\u05d1\\u05d9\\u05df \\u05d7\\u05e6\\u05d9\\u05e8</span> is seemingly a continuation of the second explanation of \\u201cAnd they shall spring up,\\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>"], ["<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3\\u05d5\\u2550\\u05d9\\u05d3\\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e0\\u05d4</span> He will surname himself.\\u2014Many refer this verse to proselytes; comp. \\u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\\u201d (Zec. viii. 23)."], ["<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class=\\"footnote\\">I. E. explains <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> by <span dir=\\"rtl\\">\\u05de\\u05dc\\u05da \\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span> \\u201cthe first king,\\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>"], ["<i>And who is like me,</i> that is, Who pretends to be like me. \\u05d9\\u05e7\\u05e8\\u05d0 Shall lift up his voice.<sup>7</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d0\\u05de\\u05e8 \\u05e7\\u05d5\\u05dc\\u05d5</span> which appear to be a corruption of a phrase like <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05de\\u05ea \\u05e7\\u05d5\\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span dir=\\"rtl\\">\\u05e2\\u05dd \\u05e2\\u05d5\\u05dc\\u05dd</span> <i>The ancient people.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> means here \\u201cof old.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d9\\u05d5\\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class=\\"footnote\\">The third radical \\u05d4 of the verb <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> being replaced by \\u05d9, I. E. seems to have overlooked the Dagesh in \\u05d9, else he would have made some remark on it.</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5</span> <i>For themselves,</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cUnto them.\\u201d</i> that is, in order to show that they know it."], ["<span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d4\\u05d5</span> <i>Be ye not afraid,</i> <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d4\\u05d5</span> is hap. leg; those that identify it with <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d0\\u05d5</span> are wrong, on account of the absence of the radical \\u05d9 <span dir=\\"ltr\\"><sup>10</sup><i class=\\"footnote\\">This is no good reason at all; since \\u05d9 of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0</span> \\u201cto fear\\u201d can in writing be well omitted in the future Kal; it is read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05be\\u05e8\\u05b0\\u05d0\\u05d5\\u05bc</span> to distinguish it from. <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05be\\u05e8\\u05b0\\u05d0\\u05d5\\u05bc</span> \\u201cyou will see.\\u201d\\u2014According to I. E. \\u05d0 and \\u03a0 belong to those letters which interchange.</i></span>\\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span dir=\\"rtl\\">\\u05d1\\u05dc \\u05d9\\u05e8\\u05e2\\u05ea\\u05d9</span> <i>whom I know not</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cI know not any.\\u201d</i> to be vain and powerless. According to some, \\u201cwhom I chastised not;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05d3\\u05e2</span> \\u201cand he chastised\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cHe taught.\\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class=\\"footnote\\">In that case <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8</span> \\u201crock,\\u201d \\u201cprotection,\\u201d would signify the same as <span dir=\\"rtl\\">\\u05e9\\u05c2\\u05e8</span> \\u201cprince,\\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>"], ["<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05de\\u05d5\\u05e8\\u05d9\\u05d4\\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05e4\\u05e1\\u05d9\\u05dc\\u05d9\\u05dd</span> is not used here by I. E. in its general meaning \\u201cidols;\\u201d but in the special meaning assigned to it by I. E., \\u201cstone images\\u201d (xl. 19). The reason that I. E. refers <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05d3\\u05d9\\u05d4\\u05dd</span> to \\u201cstone images\\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05d3\\u05d9\\u05d4\\u05dd</span> must be restricted to \\u201cstone images,\\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cTheir own.\\u201d</i> <i>witnesses,</i> to testify that the images \\u201csee not, nor know.\\u201d <i>That they may be ashamed.</i> Connect this phrase with \\u201cthey are their witnesses.\\u201d<sup>16</sup><i class=\\"footnote\\">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>"], ["<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> <i>He hath molten.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cmolten\\u201d (Jer. vii. 5)."], ["<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed."], ["<span dir=\\"rtl\\">\\u05d7\\u05b8\\u05e8\\u05b7\\u05e9\\u05c1</span> <i>Smith.</i> In the construct state the \\u05e8 has Pathah, in the absolute it has Kamez, without exception. <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e6\\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cWith the tongs.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d1\\u05d5\\u05ea</span> <i>Borer.</i><sup>18</sup><i class=\\"footnote\\">A. V., \\u201cWith hammers.\\u201d</i> An instrument used for making a hole. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05d4\\u05d5</span> <i>He fashioneth it.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cform,\\u201d or, what is still better, <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d9\\u05e8\\u05d4</span> \\u201cformation.\\u201d<sup>19</sup><i class=\\"footnote\\">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e8\\u05d4</span> or with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d9\\u05e8\\u05d4</span>, since the latter could in this instance only signify \\u201cformation,\\u201d not \\u201ccreation.\\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8</span>, and not from \\u05e6\\u05d5\\u05e8.</i> <i>He is hungry.</i> The smith is hungry."], ["<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class=\\"footnote\\">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d0\\u05e8\\u05d4\\u05d5</span> \\u201cHe forms it\\u201d or \\u201che draws the outlines;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8 \\u05d4\\u05d2\\u05d1\\u05d5\\u05dc</span> \\u201cand the border was drawn\\u201d (Jos. xv. 9). <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cA line.\\u201d</i> The word is hap. leg. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d4\\u05d5</span> He finisheth it.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cHe fitteth it.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05e2\\u05d5\\u05ea</span> <i>Rulers.</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cWith planes.\\u201d</i> This is the opinion of R. Jonah. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05d2\\u05d4</span> <i>Compass.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05d2</span> \\u201ccircle\\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class=\\"footnote\\">Of <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d1\\u05e0\\u05d9\\u05ea \\u05d0\\u05e8\\u05dd</span> \\u201cafter the figure of a man,\\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d1\\u05ea \\u05d1\\u05d9\\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house."], ["<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d6\\u05d4</span> <i>cypress.</i> It is the name of a tree. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e5 \\u05dc\\u05d5</span> And he planted it.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cHe strengtheneth for himself.\\u201d\\u2014I. E. does not inform us how the verb <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05d8\\u05e5</span> comes to have the meaning \\u201cand he planted.\\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05df</span> It is either the name of a tree, or it means \\u201croot.\\u201d<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cAn ash.\\u201d\\u2014The connection between the word <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05df</span> and the meaning \\u201croot,\\u201d is not explained by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05e9\\u05dd</span> <i>And the stem.</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cRain.\\u201d</i> Lit., \\u201cthe substance\\u201d comp. <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05de\\u05d0</span> in Chaldee, and in Arabic <ara/> \\u201cbody.\\u201d According to others: \\u201crain ;\\u201d the meaning of <span dir=\\"rtl\\">\\u05d5\\u05d2\\u05e9\\u05dd \\u05d9\\u05d2\\u05d3\\u05dc</span> is then, \\u201cand the rain will cause it to grow.\\u201d"], ["<span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e2\\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05e7</span> <i>He kindleth it.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e7\\u05d4</span> \\u201cwas kindled\\u201d (Ps. Ixxviii. 21); the meaning of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e7</span> is similar to that of <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8</span> \\u201cto burn.\\u201d <span dir=\\"rtl\\">\\u05d3\\u05d9\\u05e1\\u05d2\\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class=\\"footnote\\">The Targum usually renders <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05ea\\u05d7\\u05d5\\u05d4</span> by <span dir=\\"rtl\\">\\u05e1\\u05d2\\u05d3</span>; in Arabic <ara/> \\u201cto bow down\\u201d: comp. <ara/> in the Arabian translation of Isaiah by R. Saadiah, ii. 8. <ara/> \\u201cMosque.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d9\\u05ea\\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \\u201cI enjoyed,\\u201d<sup>28</sup><i class=\\"footnote\\"><ara/></i> but he has no parallel instance to support his rendering."], ["<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \\u201ca god\\u201d which precedes."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d3\\u05e2\\u05d5 \\u05d5\\u05dc\\u05d0 \\u05d9\\u05d1\\u05d9\\u05e0\\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\\u05e8\\u05e2\\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\\u05d1\\u05d9\\u05e0\\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class=\\"footnote\\">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span dir=\\"rtl\\">,\\u05d7\\u05db\\u05de\\u05d4 ,\\u05ea\\u05d1\\u05d5\\u05e0\\u05d4, \\u05d3\\u05e2\\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span dir=\\"rtl\\">\\u05d8\\u05d7</span> <i>He hath shut.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05d7</span> \\u201cand he shall plaister\\u201d (Lev, xiv. 42); it is a transitive verb; \\u201cthe Lord\\u201d is understood as the subject to it. <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e0\\u05d9\\u05d4\\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class=\\"footnote\\">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>"], ["<i>His heart.</i> His intellect, which is the principal part of man. \\u05d1 \\u2550 <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span> <i>In.</i> Comp.\\u05db \\u2550 <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> \\u201cas\\u201d (Ps. lviii. 10). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e8\\u05d5</span> <i>And the residue thereof.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span> It is hap. leg.<sup>31</sup><i class=\\"footnote\\">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \\u201can image,\\u201d or \\u201ca statue.\\u201d R. Moses Hakkohen compares it with <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span> \\u201cplant\\u201d (Job xl. 20).<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cFood.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05dc\\u2550\\u05d1\\u05d5\\u05dc</span> \\u201cproduce.\\u201d</i>"], ["<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \\u201cEphraim feedeth on wind\\u201d (Hos. xii. 2).<sup>33</sup><i class=\\"footnote\\">That is, he goes after vain things.</i> <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05ea\\u05dc</span> <i>Foolish.</i><sup>34</sup><i class=\\"footnote\\">A. V., \\u201cDeceived.\\u201d</i><sup>34</sup><i class=\\"footnote\\">A. V., \\u201cDeceived.\\u201d</i> It i<sup>35</sup><i class=\\"footnote\\">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05ea\\u05dc</span> is like that of <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e2\\u05d3\\u05ea</span> \\u201cout of joint\\u201d (Prov.xxv. 19). <span dir=\\"rtl\\">\\u05dc\\u05d1 \\u05d4\\u05d5\\u05ea\\u05dc \\u05d4\\u05d8\\u05d4\\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d4</span> is always used in an unfavorable sense: \\u201cto turn from the right way.\\u201d As to the phrase <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05e8\\u05d1\\u05d9\\u05dd \\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class=\\"footnote\\">The remark referred to is the following: \\u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05e8\\u05d1\\u05d9\\u05dd \\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> (Exod. xxiii. 2), as some believe, since <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d8\\u05d5\\u05ea</span> is <i>always</i> used in a bad sense (<span dir=\\"rtl\\">\\u05dc\\u05d2\\u05e0\\u05d0\\u05d9</span>). These words are only brought in connection with that rule <span dir=\\"rtl\\">\\u05dc\\u05d6\\u05db\\u05e8</span>, as a mnemonicon.\\u201d</i>"], ["<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class=\\"footnote\\">I. E. seems to connect, in accordance with the accents, <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05dc \\u05dc\\u05d9</span> with <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05ea\\u05d9\\u05da</span> ; \\u201cI have formed thee that thou be a servant unto me.\\u201d The addition of <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\\u2014A<i>.</i> V., \\u201cI have formed thee, thou art my servant.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05e9\\u05e0\\u05d9</span> is Niphal, and I think<sup>38</sup><i class=\\"footnote\\">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \\u201cthou shalt not forget me.\\u201d Comp. Rashi ad locum.</i> that the meaning of <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e0\\u05e9\\u05e0\\u05d9</span> is: \\u201cThou shalt not be forgotten of me. The meaning of the verse is: \\u201cRemember me, and I will remember thee.\\u201d"], ["<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more."], ["<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world."], ["<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05ea\\u05d9</span> <i>By myself.</i> Lit., \\u201cfrom myself,\\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class=\\"footnote\\">The literal meaning of the words, \\u201cThat spreadeth abroad the earth from, myself\\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \\u201cfrom\\u201d or \\u201cwith my strength.\\u201d</i> It is written in two words, <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d0\\u05ea\\u05d9</span>. \\u201cwho is with me,\\u201d which is the same as \\u201cI alone.\\u201d Consider well the words of the text: \\u201cwho <i>stretcheth</i><sup>40</sup><i class=\\"footnote\\">The use of the present tense.</i><sup>40</sup><i class=\\"footnote\\">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\\u201d they teach us that it is God who is continually keeping heaven and earth in existence."], ["<span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> <i>Liars.</i> Comp. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05da</span> \\u201cthy lies\\u201d (Job xi. 3). More probably <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> is connected with <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d3</span> \\u201calone,\\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class=\\"footnote\\">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05e0\\u05d5\\u05ea \\u05e6\\u05d5\\u05e8\\u05d5\\u05ea \\u05d5\\u05de\\u05e8\\u05d0\\u05d5\\u05ea \\u05d1\\u05d3\\u05d1\\u05e8 \\u05d4\\u05e9\\u05dd \\u05d5\\u05d1\\u05d4\\u05d9\\u05d5\\u05ea \\u05d4\\u05e0\\u05e4\\u05e9 \\u05de\\u05db\\u05d5\\u05d5\\u05e0\\u05ea \\u05dc\\u05db\\u05d1\\u05d5\\u05d3 \\u05d0\\u05d5 \\u05ea\\u05ea\\u05d7\\u05d3\\u05e9 \\u05dc\\u05d4</span> \\u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05d5\\u05e1\\u05de\\u05d9\\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class=\\"footnote\\">A. V., \\u201cDiviners.\\u201d</i> Lit., \\u201cmen that decide by reason, and say that and that will happen; while <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05d9\\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class=\\"footnote\\">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class=\\"footnote\\">From the context it may be inferred that by \\u201cwise men\\u201d the prophet meant diviners; but since two kinds of diviners <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05dd</span> and <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e1\\u05de\\u05d9\\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>"], ["His servant. The prophet himself.<sup>44</sup><i class=\\"footnote\\">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05e8\\u05d5</span> and <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05db\\u05d9\\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \\u201chis messengers,\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e9\\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d1</span> \\u201cto dwell.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d3</span> \\u201cthou shalt be brought down\\u201d (xiv. 15) from <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3</span> \\u201cto go down.\\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class=\\"footnote\\">The use of the singular \\u201cher\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05b8</span>) after the plural \\u201cthe cities of Judah\\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class=\\"footnote\\">Although the pronoun \\u201cher\\u201d is nearer to the \\u201ccities of Judah,\\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e6\\u05d5\\u05dc\\u05d4\\u2550\\u05e6\\u05d5\\u05dc\\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \\u201cBabylon,\\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class=\\"footnote\\">Which is full of water.</i>"], ["<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \\u201cthy foundation shall be laid\\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class=\\"footnote\\">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c5\\u05d5\\u05bc\\u05c7\\u05dd\\u05b5\\u05e8</span>), was to be promoted by Cyrus.</i>"]], [["<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \\u201cThe Lord hath anointed me\\u201d (lxi. 1), and \\u201cAnoint Hazael to be king (1 K. xix. 15). <span dir=\\"rtl\\">\\u05dc\\u05e8\\u05e8</span> <i>To subdue.</i> It is infinitive of <span dir=\\"rtl\\">\\u05e8\\u05d3\\u05d3</span> ; comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d3\\u05d3</span> \\u201cwho subdueth\\u201d (Ps. cxliv. 2); as to its form comp. <span dir=\\"rtl\\">\\u05dc\\u05b0\\u05e2\\u05b7\\u05d3</span> \\u201cto prey\\u201d (Zeph. iii. 8)."], ["<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class=\\"footnote\\">This remark of I. E. is intended to smooth the anthropological expression \\u201cI (God) will go before thee.\\u201d Two explanations are given; the first substitutes for \\u201cI\\u201d the expression \\u201cmy support;\\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> <i>The crooked places.</i> It is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8</span> \\u201cstraight.\\u201d Some derive it from <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8</span> \\u201cglory;\\u201d<sup>2</sup><i class=\\"footnote\\">According to this derivation the mountains are called <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> \\u201cthe glorious, majestic part of the earth,\\u201d because of their rising above the rest of the surface of the earth.\\u2014<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e8</span> of the Hebrew text is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8</span>.</i> it means \\u201cmountains,\\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class=\\"footnote\\">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> is an attribute.</i> <span dir=\\"rtl\\">\\u05d3\\u05dc\\u05ea\\u05d5\\u05ea</span> <i>The doors</i><sup>4</sup><i class=\\"footnote\\">A, V., \\u201cThe gates.\\u201d</i> that are in the gates of the city."], ["<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord."], ["<i>For Jacob my servant\\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \\u201cI have called thee by thy name, thou art mine\\u201d (xliii. 1)."], ["<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me."], ["<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me."], ["<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05d7\\u05e9\\u05da</span> <i>And causeth</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd create.\\u201d</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAnd create.\\u201d</i> <i>darkness.</i> <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> has here the same meaning as <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8</span> \\u201cto decree;\\u201d for darkne<sup>6</sup><i class=\\"footnote\\">Darkness is no substance in itself; the verb \\u201cto create,\\u201d which signifies \\u201cto bring a substance into existence\\u201d (<span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d5\\u05e6\\u05d9\\u05d0 \\u05d9\\u05e9 \\u05de\\u05d0\\u05d9\\u05d6</span>), cannot therefore be applied to it, and the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>, which is used here by the prophet with regard to darkness, means \\u201cto decree,\\u201d \\u201cto order.\\u201d But \\u201cGod commands that there shall be darkness,\\u201d is the same as, \\u201cGod commands the light to withdraw.\\u201d I. E., however, lays rather too much stress on his exposition of the verb <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class=\\"footnote\\">The evil seems sometimes to be something real, to which the verb \\u201cto create\\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \\u201cto decree\\u201d or \\u201cto command\\u201d to be more applicable to them than the verb \\u201cto create.\\u201d</i>light. The same is to be said concerning <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05e8\\u05e2</span> <i>And causeth</i> <i>evil.</i> By \\u201cevil\\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon."], ["<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class=\\"footnote\\">\\u201cHeavens\\u201d and \\u201cskies\\u201d are in this verse, according to I. E., metaphors for \\u201cangels,\\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d9\\u05dd</span> and similar expressions for \\u201cangels\\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05d9\\u05d9 \\u05d1\\u05e8\\u05d0\\u05ea\\u05d9\\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cHave created it.\\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class=\\"footnote\\">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <i>Hi!</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cWoe unto him.\\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05d0\\u05ea \\u05d9\\u05d5\\u05e6\\u05e8</span> <i>That striveth with his maker.</i> <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \\u201cpotter.\\u201d<sup>11</sup><i class=\\"footnote\\">The lit. rendering of the phrase <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05d0\\u05ea \\u05d9\\u05e6\\u05e8\\u05d5</span> is: \\u201cthat striveth with its pother;\\u201d but the word \\u201chim that striveth with his maker\\u201d express the same idea, if the pronouns \\u201chim\\u201d and \\u201chis\\u201d be referred to the noun \\u201cpotsherd,\\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05da \\u05d0\\u05d9\\u05df \\u05d9\\u05d3\\u05d9\\u05dd \\u05dc\\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \\u201cWhat thou doest is not done by thy hands.\\u201d<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cHe hath no hands.\\u201d According to the explanation of I. E. it is very strange that the most important word \\u201cthine\\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \\u201cThy work is made without hands; thou hast no power to do it as thou likest.\\u201d"], ["<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cWhat begettest thou.\\u201d \\u201cWhat hast thou brought forth.\\u201d</i><sup>13</sup><i class=\\"footnote\\">A. V., \\u201cWhat begettest thou.\\u201d \\u201cWhat hast thou brought forth.\\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d9\\u05dc\\u05d9\\u05df</span> <i>Thou will bring forth.</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d7\\u05dc\\u05d4 \\u05e0\\u05dd \\u05d9\\u05dc\\u05d3\\u05d4 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cZion travailed, she brought forth\\u201d (lxvi. 8)."], ["<i>And his maker.</i> I am he who made Israel. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05d0\\u05c7\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span> <i>Ask me.</i> It is imperative like <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05de\\u05c7\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span> \\u201chear me\\u201d (Gen. xxiii. 8), the kamez being substituted for zer\\u00e9 because of the guttural letter (\\u05ea\\u05e6\\u05d5\\u05e0\\u05d9 <sup>14</sup><i class=\\"footnote\\">The regular form would be <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b7\\u05d0\\u05b2\\u05dc\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9 \\u05e9\\u05c1\\u05c5\\u05de\\u05c5\\u05e2\\u05d5\\u05bc\\u05d2\\u05c5\\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cAsk me.\\u201d Comp. Rashi ad locum.</i> It is a question.\\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words."], ["<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \\u201cI commanded\\u201d is poetically said<sup>16</sup><i class=\\"footnote\\">I. E. explains \\u201cI commanded\\u201d by \\u201cI spoke,\\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \\u201cto command\\u201d cannot properly be applied to things which do not yet exist.</i> for \\u201cI spoke\\u201d as in the verse \\u201cHe commanded and they were created\\u201d (Ps. cxlviii. 5)."], ["<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \\u201cHe shall build,\\u201d etc."], ["<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class=\\"footnote\\">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \\u201cshow thyself a man\\u201d\\u2550\\u201cshow thyself a brave man\\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class=\\"footnote\\">Comp. I. E. xix. 19, note 26.</i>"], ["<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05e0\\u05e1\\u05ea\\u05e8 \\u2550 \\u05d0\\u05dc \\u05de\\u05e1\\u05ea\\u05ea\\u05e8</span> \\u201cinvisible God,\\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span dir=\\"rtl\\">\\u05de\\u05e1\\u05ea\\u05ea\\u05e8</span> being Hithpael, and signifying \\u201cwho hid himself.\\u201d"], ["<i>They shall go with confusion,</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cTo confusion.\\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05dd</span> <i>Messengers.</i><sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIdols.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e9\\u05d9</span> means \\u201cthe makers of idols,\\u201d <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05dd</span> \\u201cof messengers,\\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8</span> \\u201can ambassador\\u201d (Jer. xlix. 14). <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05db\\u05d5</span> <i>They shall go.</i> They shall return to their land."], ["<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span dir=\\"rtl\\">\\u05e2\\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class=\\"footnote\\">A. V., \\u201cWithout end.\\u201d The literal translation of <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> according to I. E. is \\u201ctill,\\u201d and the phrase \\u201cthey cannot be numbered for multitude,\\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>"], ["<i>He hath established it,</i> as the habitation for men and beasts. <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05d5</span> In vain."], ["<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \\u201cSeek ye me in vain.\\u201d<sup>22</sup><i class=\\"footnote\\">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class=\\"footnote\\">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9\\u05d3 \\u05de\\u05d9\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cI declare things that are right.\\u201d<sup>23</sup><i class=\\"footnote\\">According to I. E., the words \\u201cThings that are right,\\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d1\\u05e6\\u05d5 \\u05d5\\u05d1\\u05d0\\u05d5 \\u05d4\\u05ea\\u05e0\\u05d2\\u05e9\\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc."], ["<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e6\\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e5</span>."], ["<i>And be ye saved.</i> This is the same as \\u201cand you will be saved; it is in your own power.\\u201d<sup>24</sup><i class=\\"footnote\\">The imperative \\u201cAnd be ye saved\\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>"], ["<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05e6\\u05d3\\u05e7\\u05d4 \\u2550 \\u05e6\\u05d3\\u05e7\\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class=\\"footnote\\">This remark is added to explain the discrepancy between the genders of the verb <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0</span> and the noun \\u05e6\\u05d3\\u05e7\\u05d4.</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span> \\u201cshe hath been righteous\\u201d (Gen. xxxviii. 27).<sup>25</sup><i class=\\"footnote\\">This quotation is adduced to prove that the word <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05d4</span> admits also of the meaning \\u201ctruth.\\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \\u201cunto me every knee shall bow\\u201d and \\u201cevery tongue shall swear\\u201d to belong to me. <span dir=\\"rtl\\">\\u05dc\\u05d9</span> \\u201cunto me\\u201d must be repeated before <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05e2</span> \\u201cshall swear ;\\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class=\\"footnote\\">As to the meaning of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05e2</span> \\u201cto swear to be faithful to.\\u201d</i> \\u201cAnd shall swear by His name\\u201d (Deut. vi. 13)."], ["<span dir=\\"rtl\\">\\u05dc\\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \\u201crighteousness and strength.\\u201d<sup>27</sup><i class=\\"footnote\\">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \\u201cSurely in the Lord, alone is righteousness and strength,\\u201d the words <span dir=\\"rtl\\">\\u05dc\\u05d9 \\u05d0\\u05de\\u05e8</span> are a relative sentence signifying \\u201cwho spoke unto me.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6."], ["<i>In the Lord.</i> In faithfully believing in the Lord."]], [["<i>Bel.</i> The idol of the Babylonians; the same is the case with \\u201cNebo.\\u201d The latter is explained by some to signify \\u201cthe sun.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05e1</span> It is connected with <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05e1\\u05d9\\u05dd</span> \\u201ctaches\\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05ea\\u05d9\\u05db\\u05dd \\u05e2\\u05de\\u05d5\\u05e1\\u05d5\\u05ea \\u05de\\u05e9\\u05d0 \\u05dc\\u05e2\\u05d9\\u05e4\\u05d4</span> \\u201cthe beasts which carry you<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cYour carriages.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05ea\\u05d9\\u05db\\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e4\\u05d4</span> is an adjective, and refers to the beast that carries the burden."], ["<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05dd</span> <i>Their souls,</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cThemselves.\\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class=\\"footnote\\">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity."], ["<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born."], ["<i>And even to old age,</i> etc. This is a figurative expression; it means \\u201csince the day they had become the people of the Lord for ever.\\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \\u201ccannot deliver the burden.\\u201d"], ["<i>And make me equal,</i> that we two should be similar.\\u2014This verse is addressed to the idolaters."], ["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05dc\\u05d9\\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05dc</span> \\u201cis spent\\u201d<sup>3a</sup><i class=\\"footnote\\">Literally: \\u201cis gone.\\u201d The literal translation of <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d9\\u05dd</span> accordingly is: \\u201cthat cause to go,\\u201d that is, \\u201cthat spend.\\u201d I. E. properly objects that <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d9\\u05dd</span>, if participle Kal of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05dc</span>, has a neuter sense, \\u201cthey that go.\\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\\u05d0) ; but it is in fact hap. leg.; for <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05dc</span> is intransitive. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05dc\\u05d9\\u05dd</span> means \\u201cwho give.\\u201d <span dir=\\"rtl\\">\\u05de\\u05db\\u05d9\\u05e1</span> <i>Out of the bag.</i> \\u201cThe bag\\u201d is a part of the balance; comp. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05d9\\u05e1\\u05da</span> \\u201cin thy bag\\u201d (Deut. xxv. 13). The succeeding <span dir=\\"rtl\\">\\u05d1\\u05e7\\u05e0\\u05d4</span> has a similar meaning; it is hap. leg."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea\\u05d9\\u05d5</span> <i>In his place.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05de\\u05d9\\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class=\\"footnote\\">A. V. \\u201cShall he not remove.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05e9</span> is a transitive verb.<sup>4a</sup><i class=\\"footnote\\">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \\u201cit shall move,\\u201d but the former explanation is better. The word <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05e7</span> \\u201cOne shall cry\\u201d is to be repeated after <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e6\\u05e8\\u05ea\\u05d5</span> \\u201cand out of his trouble.\\u201d"], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05d0\\u05e9\\u05e9\\u05d5</span> According to some \\u201cAnd be founded ;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d9\\u05d5\\u05ea\\u05d9\\u05d4</span> \\u201cher foundations\\u201d (Jer. 1. 15) and <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e9\\u05d9\\u05d0</span> \\u201cwalls\\u201d (Ezr. iv. 12). R. Hai deriving it from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d explains <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05ea\\u05d0\\u05d5\\u05e9\\u05e9\\u05d5</span> \\u201cbe burnt.\\u201d R. Saadiah derives it also from <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05e9\\u05c1</span>, but explains it: \\u201cbe flamed;\\u201d comp. \\u201cthis word was in mine heart as a burning fire\\u201d (Jer. xx. 9).<sup>5</sup><i class=\\"footnote\\">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in its literal sense, as a destructive element, the other from <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class=\\"footnote\\">I. E. supplies <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span> mentioned in the first sentence. \\u201cThis thing\\u201d refers to the nature of the idols described in the preceding verses.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05d2\\u05d5\\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201cof old\\u201d is therefore added.<sup>6</sup><i class=\\"footnote\\">The literal translation of <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d5\\u05ea</span> is \\u201cfirst things,\\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God."], ["<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \\u201cmy counsel\\u201d stands for ever, and I will do \\u201call my pleasure.\\u201d"], ["<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d9\\u05d0\\u05e0\\u05d4</span> <i>I will also bring it to pass.</i> <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e8\\u05ea\\u05d9\\u05d4</span> <i>I have formed it</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cI have purposed it.\\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth."], ["<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts."], ["<i>I bring near my righteousness,</i> to show it, and therefore \\u201cIt shall not be,\\u201d etc. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d0\\u05d7\\u05e8</span> <i>Shall not tarry.</i> Literally : \\u201cshall not stay\\u201d itself with me too long before coming, for <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d7\\u05e8</span> is a transitive verb.<sup>8</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05d4</span> \\u201citself,\\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05de\\u05e9\\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05ea\\u05ea\\u05d9</span> \\u201cAnd I will place\\u201d is to be repeated before <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span>. The phrase <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea\\u05d9 \\u05dc\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is therefore to be rendered thus : \\u201cAnd I will place my glory in Israel.\\u201d It may also be explained thus : \\u201cto Israel, who is my glory;\\u201d comp. \\u201cin whom I will be glorified\\u201d (xlix. 3); the latter explanation is the better."]], [["<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class=\\"footnote\\">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span dir=\\"rtl\\">\\u05d1\\u05ea</span> <i>Daughter.</i> It is here figuratively used for \\u201cpeople.\\u201d<sup>2</sup><i class=\\"footnote\\">It is strange that I. E. here explains the expression \\u201cdaughter,\\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea \\u05d1\\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span dir=\\"rtl\\">\\u05d1\\u05ea</span> \\u201cdaughter\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d4\\u05dc\\u05ea\\u2550</span> \\u201ccongregation\\u201d or \\u201cpeople,\\u201d but also the meaning of the construct state of the two nouns <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea \\u05d1\\u05ea</span> \\u201cthe virgin of the daughter of,\\u201d while other authorities render them \\u201cthe virgin daughter of,\\u201d explaining <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d5\\u05dc\\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span dir=\\"rtl\\">\\u05d1\\u05ea</span>. I. E. refers \\u201cthe virgin\\u201d to the capital and \\u201cthe daughter\\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\\u00e6an translation renders these two words by <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5 \\u05db\\u05e0\\u05e9\\u05ea\\u05d0</span> \\u201cthe kingdom of the people.\\u201d</i> <i>There is no throne</i> for thee any longer. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d5\\u05d2\\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05de\\u05d4</span> \\u201cred\\u201d (Num. xix. 2)."], ["<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \\u201cAnd stripped the naked of their clothing\\u201d (Job xxii. 6). <span dir=\\"rtl\\">\\u05e6\\u05de\\u05ea\\u05da</span> <i>Thy crown.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cThy crown.\\u201d</i> The hair upon the head. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05dc</span> <i>Locks.</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThe leg.\\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05dc</span> with <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05dc\\u05ea</span> \\u201cthe channel of the river\\u201d (xxvii. 12),<sup>5</sup><i class=\\"footnote\\">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind."], ["<span dir=\\"rtl\\">\\u05ea\\u05d2\\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05d0\\u05e4\\u05d2\\u05e2 \\u05d0\\u05d3\\u05dd</span> .\\u05d2\\u05dc\\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class=\\"footnote\\">A. V., \\u201cAnd I will not meet thee as a man.\\u201d</i> <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> means \\u201cto entreat;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e4\\u05d2\\u05e2\\u05d9 \\u05d1\\u05d9</span> \\u201centreat me not\\u201d (Ruth i. 16); when <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> is constructed with the preposition \\u05d1, then the noun, to which the \\u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class=\\"footnote\\">I. E. thus distinguishes between <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> governing the accusative, and <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> being followed by the preposition \\u05d1; the former has the meaning \\u201cto accept the prayer of\\u201d or \\u201cto be entreated by,\\u201d the latter: \\u201cto entreat.\\u201d In the former case the noun governed by the verb <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> is in reality <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d5\\u05e2\\u05dc</span>, the one that acts (that entreats), in the other case <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05e2\\u05d5\\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \\u201cI shall not take vengeance on thee, and I shall not meet a man\\u201d (comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05d2\\u05e2\\u05d5</span> \\u201cand they met,\\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \\u201cI shall not meet a man, whom 1 should not cause joy by this.\\u201d<sup>8</sup><i class=\\"footnote\\">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2</span> \\u201cto meet,\\u201d the relative sentence \\u201cwhom I should not cause joy by this,\\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>"], ["<i>Our redeemer,</i> etc. Then the Israelites will say, \\u201cthis is our redeemer,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05e7\\u05e8\\u05d0\\u05d5 \\u05dc\\u05da</span> <i>Thou shalt be called.</i> Lit. \\u201cThey, the people, will call thee.\\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4 and note 5.</i>"], ["<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \\u201cancient\\u201d is especially mentioned because of the failure of his strength and because of the regard due to him."], ["<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \\u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\\u201d<sup>10</sup><i class=\\"footnote\\">The question is, to which noun does the pronoun <span dir=\\"rtl\\">\\u2013\\u05b8\\u05d4\\u05bc</span> \\u201cits\\u201d in <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9\\u05ea\\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \\u201cpride\\u201d which is the true character of the words \\u201cI shall be a mistress for ever,\\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05dc\\u05ea\\u05d9</span> \\u201cmy inheritance\\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \\u201cI shall be a mistress for ever,\\u201d viz., of Israel, the inheritance of the Lord.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05e0\\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05e0\\u05d4</span> \\u201cpleasure\\u201d (Gen. xviii. 12) is of the same root. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u2550\\u05d0\\u05e4\\u05e1\\u05d9</span> <i>None,</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cNone beside me.\\u201d</i> The \\u05d9 is paragogic;<sup>11a</sup><i class=\\"footnote\\">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> signifies either the negatives \\u201cnot\\u201d or \\u201cnone\\u201d or the preposition \\u201cbeside;\\u201d in the former case <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1 \\u2550 \\u05d0\\u05e4\\u05e1\\u05d9</span>; in the latter <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> means \\u201cbeside me;\\u201d but it does not signify both simultaneously: \\u201cnone beside me.\\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span dir=\\"rtl\\">\\u05de\\u05df\\u2550\\u05de\\u05e0\\u05d9</span> \\u201cfrom\\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \\u201cthe husband.\\u201d<sup>12</sup><i class=\\"footnote\\">It is not clear whether I. E. meant by \\u201cthe evils\\u201d the threatened punishment of \\u201cthe loss of children and widowhood\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\u201cthese evils\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05d5\\u05ea \\u05d4\\u05d0\\u05dc\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d6\\u05d4 \\u05d1\\u05e2\\u05d1\\u05d5\\u05e8</span>, \\u201cAll these evils came over thee for,\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> \\u201cwhen they were complete.\\u201d</i> <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8</span> \\u201choar-frost\\u201d (Ex. xvi. 14); <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d8</span> \\u201cjudgment\\u201d (2 Chr. xx. 9)."], ["<i>These two.</i> The loss of the kingdom and the death of the children. <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class=\\"footnote\\">It is not clear whether I. E. meant by \\u201cthe evils\\u201d the threatened punishment of \\u201cthe loss of children and widowhood\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\u201cthese evils\\u201d (<span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05d5\\u05ea \\u05d4\\u05d0\\u05dc\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d6\\u05d4 \\u05d1\\u05e2\\u05d1\\u05d5\\u05e8</span>, \\u201cAll these evils came over thee for,\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\"rtl\\">\\u05db\\u05ea\\u05de\\u05dd</span> \\u201cwhen they were complete.\\u201d</i> were complete. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05dd</span> is an infinitive.<sup>13</sup><i class=\\"footnote\\">It is the infinitive of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e1</span> with the pronominal suffix <span dir=\\"rtl\\">\\u2013\\u05dd</span> \\u201ctheir.\\u201d</i>\\u2014All these evils came over thee \\u201cfor the multitude of thy sorceries,\\u201d etc."], ["<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05b9\\u05d0\\u05c7\\u05d2\\u05c5\\u05d9</span> <i>Seeth me.</i> The \\u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class=\\"footnote\\">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1\\u05ea\\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e4\\u05e1\\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am."], ["<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd \\u05e8\\u05e2\\u05d4\\u2550\\u05e8\\u05e2\\u05d4</span> A day of evil.<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cEvil.\\u201d I. E. supplies <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cthe day of\\u201d because of the masculine form of the verb <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d0</span>.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d3\\u05e2\\u05d9 \\u05e9\\u05d7\\u05e8\\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class=\\"footnote\\">A. V., \\u201cFrom whence it riseth.\\u201d</i> It will be like a night, which is not relieved by daylight; <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05e8</span> means \\u201clight.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05c2\\u05d5\\u05c7\\u05d4</span> <i>Mischief.</i> It is derived from <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> \\u201cto become;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4 \\u05d4\\u05d5\\u05d4</span> \\u201cthat thou mayest become\\u201d (Neh. vi. 6);<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThat thou mayest be.\\u201d Although the root <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> has the general meaning \\u201cto become,\\u201d both in the good sense and in the evil, the noun <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05ea\\u05d9</span> \\u201cand my calamity (Job vi. 2). <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05d4</span> \\u201cTo put it off by ransom;\\u201d comp. <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8</span> \\u201cransom\\u201d (Ex. xxx. 12); or \\u201cto annul it;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e4\\u05e8\\u05e0\\u05d4</span> \\u201cwill remove it\\u201d<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cWill pacify it.\\u201d</i> (Prov. xvi. 14). <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d0\\u05d4</span> Desolation."], ["<span dir=\\"rtl\\">\\u05e0\\u05d0</span> Now.<sup>19</sup><i class=\\"footnote\\">See I. E. on v. 1 and note 1.</i> <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d1\\u05e8\\u05d9\\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d1\\u05e8 \\u05d7\\u05d1\\u05e8</span> \\u201cor a charmer\\u201d (Deut. xviii. 11). <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e2\\u05d9\\u05dc</span> <i>To profit.</i> It is Infinitive. <span dir=\\"rtl\\">\\u05ea\\u05e2\\u05e8\\u05d5\\u05e6\\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> \\u201cstrong\\u201d (xxix. 20)."], ["<span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05c7\\u05ea\\u05c7\\u05d9\\u05c5\\u05da\\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span dir=\\"rtl\\">\\u05de\\u05b2\\u05db\\u05c2\\u05bc\\u05ea\\u05b0\\u05da\\u05b0</span> \\u201cthy plagues\\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class=\\"footnote\\">The possessive pronoun of the second person feminine is <span dir=\\"rtl\\">\\u2013\\u05b5\\u05da\\u05b0</span> or <span dir=\\"rtl\\">\\u2013\\u05b7\\u05d9\\u05c5\\u05da\\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05b8\\u05ea\\u05b5\\u05da\\u05b0</span> \\u201cthy counsel,\\u201d or <span dir=\\"rtl\\">\\u05e2\\u05b2\\u05e6\\u05d5\\u05b9\\u05ea\\u05b7\\u05d9\\u05c5\\u05da\\u05b0</span> \\u201cthy counsels;\\u201d <span dir=\\"rtl\\">\\u05de\\u05b7\\u05db\\u05bc\\u05b0\\u05ea\\u05b5\\u05da\\u05b0</span> \\u201cthy plague,\\u201d or <span dir=\\"rtl\\">\\u05de\\u05b7\\u05db\\u05bc\\u05d5\\u05b9\\u05ea\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> \\u201cthy plagues.\\u201d</i> <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d9 \\u05e9\\u05de\\u05d9\\u05dd</span> <i>Astrologers.</i> Some derive <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d9</span> from <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e8</span> \\u201cto be clear,\\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \\u05d4 is radical, and the word is in form<sup>21</sup><i class=\\"footnote\\">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9</span> \\u201cwatchmen of\\u201d (Song v. 7). <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05d9\\u05e2\\u05d9\\u05dd \\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e9\\u05e8 \\u05d9\\u05d1\\u05d0\\u05d5 \\u05e2\\u05dc\\u05d9\\u05da <sup>22</sup><i class=\\"footnote\\">According to this explanation the literal translation of <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span> is \\u201cat each new revolution of the stars.\\u201d</i>.\\u05dc\\u05d7\\u05e8\\u05e9\\u05d9\\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d3\\u05d9\\u05e2\\u05d9\\u05dd \\u05dc\\u05d7\\u05d3\\u05e9\\u05d9\\u05dd</span>, but with <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d5\\u05e9\\u05e2\\u05d5\\u05da</span> \\u201cand save thee,\\u201d though distant from it; comp. <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d0\\u05dc\\u05d4\\u05d9\\u05d4\\u05dd \\u05d0\\u05e9\\u05d3 \\u05e2\\u05d1\\u05d3\\u05d5 \\u05e9\\u05dd \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd \\u05d0\\u05e9\\u05e8 \\u05d0\\u05ea\\u05dd \\u05d9\\u05d7\\u05e1\\u05d9\\u05dd \\u05d0\\u05d5\\u05ea\\u05dd</span> \\u201cwherein the nations which ye shall possess, served their gods\\u201c<sup>23</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d0\\u05dc\\u05d4\\u05d9\\u05d4\\u05dd</span> are not governed by the nearer <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e9\\u05d9\\u05dd</span>, but by the more remote \\u05e2\\u05d1\\u05d3\\u05d5.</i> (Deut. xii. 2)."], ["<i>Fire.</i> The host of the enemy. Comp., \\u201cThere is a fire gone out of Heshbon\\u201d (Num. xxi. 28). <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span dir=\\"rtl\\">(\\u05d7\\u05de\\u05dd) \\u05e2\\u05f4\\u05e2</span>, written in full, and similar in form<sup>24</sup><i class=\\"footnote\\">The Pathah under \\u05dc in <span dir=\\"rtl\\">\\u05dc\\u05b7\\u05d7\\u05de\\u05dd</span> instead of Hirek as in <span dir=\\"rtl\\">\\u05dc\\u05b4\\u05e9\\u05db\\u05d1</span> is easily explained by the guttural letter by which the \\u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05b8\\u05dd</span>; and not rather <span dir=\\"rtl\\">\\u05dc\\u05d7\\u05de\\u05b7\\u05dd</span>.</i> to <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05db\\u05d1</span> \\u201cto lie\\u201d (Gen. xxxiv. 7).\\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them."], ["<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\\u2014When thy fall cometh, they all forsake thee."]], [["<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \\u201cThe fountains of Jacob\\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\\u2019s people, but do not think so in their hearts nor show it in their deeds."], ["For they call themselves of the holy city, namely \\u201cchildren of Zion.\\u201d And stay themselves upon the God of Israel with their lips."], ["<i>I have declared,</i> etc. God will say to the unbelievers, \\u201cHave I not often foretold you coming events before they happened\\u201d <span dir=\\"rtl\\">(\\u05e8\\u05d0\\u05e9\\u05e0\\u05d5\\u05ea)</span>?<span dir=\\"ltr\\"><sup>1</sup><i class=\\"footnote\\">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \\u201cand they came to pass.\\u201d"], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05e2\\u05ea\\u05d9</span> <i>I know.</i><sup>2</sup><i class=\\"footnote\\">A. V,, \\u201cBecause I knew.\\u201d The literal translation according to I. E. is: \\u201cIt is by my knowledge.\\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass."], ["<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class=\\"footnote\\">Of the connection between the divine predictions (ver. 3) and Israel\\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12)."], ["Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> \\u201ccomp.\\u201d seems to have been omitted in the Hebrew text.</i>\\u05d1\\u05e6\\u05d5\\u05e8\\u05d5\\u05ea\\u2550\\u05e0\\u05e6\\u05d5\\u05e8\\u05d5\\u05ea</span>) with the Omniscient alone."], ["<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05e8\\u05d0\\u05d5</span> They are decreed.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cThey are created.\\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05ea\\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class=\\"footnote\\">I. E. here explains the words \\u201cYea, thou hast not heard,\\u201d etc., as a repetition of \\u201cThou heardest them not\\u201d of the preceding verse for the sake of</i> The \\u05d5 introduces the principal sentence, as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\\n\\"> in Arabic; comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8\\u05d4\\u05dd \\u05d1\\u05d9\\u05d5\\u05dd \\u05d4\\u05e9\\u05dc\\u05d9\\u05e9\\u05d9 \\u05d5\\u05d9\\u05e9\\u05d0</span> \\u201cwhen the third day came, Abraham lifted up\\u201d (Gen. xxii. 4)."], ["<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \\u201cI know it for certain, that thou hast not heard of it,\\u201d<sup>6</sup><i class=\\"footnote\\">I. E. here explains the words \\u201cYea, thou hast not heard,\\u201d etc., as a repetition of \\u201cThou heardest them not\\u201d of the preceding verse for the sake of</i> or \\u201cI knew it,<sup>7</sup><i class=\\"footnote\\">According to this explanation the words \\u201cI knew it\\u201d are understood; and the past tenses <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05e2\\u05ea \\u05e9\\u05de\\u05e2\\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class=\\"footnote\\">The accents are against this explanation; they join <span dir=\\"rtl\\">\\u05de\\u05d1\\u05d8\\u05df</span> with <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e9\\u05e2</span>; \\u2018And one that transgresseth from the womb,\\u201d that is a sinner from his earliest youth; while according to I. E. <span dir=\\"rtl\\">\\u05de\\u05d1\\u05d8\\u05df</span> is joined with <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0 \\u05dc\\u05da</span> : \\u201cThou art called from thy birth a sinner.\\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class=\\"footnote\\">That is, in a good sense.</i> this expression is used in Jer. i. 5: \\u201cBefore I formed thee in the belly, I knew thee.\\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class=\\"footnote\\">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class=\\"footnote\\">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7\\u05d4</span> <i>Hath opened</i><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cThine ear was not opened.\\u201d</i> itself; it is an elliptical expression."], ["<i>For My name\\u2019s sake,</i> Israel is called the people of the Lord. <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d8\\u05dd</span> <i>Wrath,</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cWill I defer mine anger.\\u201d</i> It is hap. leg.; comp. <span dir=\\"rtl\\">\\u05d0\\u05e3\\u2550\\u05d7\\u05d8\\u05dd</span> \\u201cnose\\u201d in Rabbinical Literature. Supply <span dir=\\"rtl\\">\\u05d0\\u05d0\\u05e8\\u05d9\\u05da</span> before <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d8\\u05dd</span> : \\u201cI will defer my wrath;\\u201d also <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05df</span> \\u201cfor the sake of\\u201d is to be repeated before <span dir=\\"rtl\\">\\u05ea\\u05d4\\u05dc\\u05ea\\u05d9</span> : \\u201cand for the sake of my praise.\\u201d"], ["<i>I have refined thee,</i> by the exile. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e6\\u05e8\\u05e3 \\u05db\\u05e1\\u05e3\\u2550\\u05d1\\u05db\\u05dd\\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class=\\"footnote\\">A.V., \\u201cWith silver.\\u201d</i> \\u201cI have refined thee, by taking away the dross, that is, the wicked.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e8\\u05ea\\u05d9\\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cI have chosen thee.\\u201d According to I. E. we have to supply the infinitive \\u201cto be tried.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e0\\u05ea\\u05d9\\u05da\\u2550\\u05d1\\u05d7\\u05e8\\u05ea\\u05d9\\u05da</span> \\u201cI have tried thee;\\u201d in that sense the word is hap. leg.<sup>15</sup><i class=\\"footnote\\">As to <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05df \\u2550 \\u05d1\\u05d7\\u05e8</span> \\u201cto try,\\u201d comp. <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d1\\u05d7\\u05e8\\u05d5\\u05df</span> in the Targum corresponding with the Hebrew, <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05d7\\u05e0\\u05d5</span>, \\u201cye shall be proved\\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \\u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\\u201d"], ["<span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span dir=\\"rtl\\">(\\u05d7\\u05dc\\u05dc) \\u05e2\\u05f4\\u05e2</span>; as to the use of the first person in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e0\\u05d9</span> and third person in <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span>, comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cand I was left\\u201d (Ez. ix. 8); <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> \\u201cbehold, I will add\\u201d (xxxviii. 5).<sup>16</sup><i class=\\"footnote\\">I. E. supplies the personal pronoun <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9</span> before <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc</span>, from the pronominal suffix of the first person in <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e0\\u05d9</span> and compares then the construction with <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0\\u05e8 \\u05d0\\u05e0\\u05d9</span> \\u201cI am left\\u201d <small>(Ez.</small> ix. 8) and <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05d0\\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cMy called.\\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \\u201cmy hand,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class=\\"footnote\\">From the word <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d9\\u05e0\\u05d9</span> \\u201cMy right hand,\\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d9</span> is here used for <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d0\\u05dc\\u05d9</span> \\u201cMy left hand.\\u201d</i> It is a figurative expression; \\u201cthe right hand\\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span dir=\\"rtl\\">\\u05d0\\u05e3</span> has in this verse the same meaning as <span dir=\\"rtl\\">\\u05db\\u05d9</span> \\u201cfor.\\u201d\\u2014\\u201cIt is true that I am the first and last, because I created every thing.\\u201d <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7\\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cHath spanned.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7</span> means \\u201cto put round;\\u201d but although he appears to reject here the derivation from <span dir=\\"rtl\\">\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7</span> \\u201chand breadth,\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class=\\"footnote\\">A. V., \\u201cHath spanned.\\u201d According to I. E. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7</span> means \\u201cto put round;\\u201d but although he appears to reject here the derivation from <span dir=\\"rtl\\">\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7</span> \\u201chand breadth,\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span dir=\\"rtl\\">\\u05d8\\u05e4\\u05d7\\u05ea\\u05d9</span> \\u201cI have swaddled\\u201d (Lam. ii. 22). Others explain it: \\u201cHath measured with the handbreadth <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05de\\u05d3\\u05d5 \\u05d9\\u05d7\\u05d3\\u05d9\\u05d5 \\u2014.(\\u05d8\\u05b6\\u05e4\\u05b7\\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class=\\"footnote\\">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \\u201cI call unto them,\\u201d that is, unto heaven and earth, they \\u201cstood up together,\\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \\u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\\u201d comp. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e9\\u05e4\\u05d8\\u05d9\\u05da \\u05e2\\u05de\\u05d3\\u05d5</span> \\u201cthey stand up<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThey continue.\\u201d This quotation is to show that the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span> has also the meaning \\u201cto stand as a servant,\\u201d \\u201cto attend.\\u201d Comp. <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05e0\\u05d9\\u05d5 \\u05d0\\u05e9\\u05e8 \\u05e2\\u05de\\u05d3\\u05ea\\u05d9</span> \\u201cbefore whom I stand\\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\\u201d (Ps. cxix. 91). For else<sup>22</sup><i class=\\"footnote\\">That is, if the words \\u201cI call unto them\\u201d had not the meaning, \\u201cI give commands to them, as to my servants,\\u201d but were the description of their creation, identical with \\u201cI commanded them to come into existence.\\u201d</i> how should God call them, when not yet existing?"], ["<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \\u201cHis arm\\u201d against the Chald\\u00e6ans. It is, however, also possible, that the possessive pronoun \\u201chis\\u201d (\\u05d5) in \\u201chis pleasure\\u201d and \\u201chis arm\\u201d refers to Cyrus."], ["<i>I</i>, <i>even I</i>. The word \\u201cI\\u201d is repeated to express the idea: \\u201cI who am always the same.\\u201d <i>I have called him,</i> namely Cyrus."], ["<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \\u201cThey are decreed now, and not from the beginning\\u201d<sup>23</sup><i class=\\"footnote\\">According to the Gaon, the words \\u201cFrom the time that it was,\\u201d refer to a very remote time, indicated in the phrase \\u201cfrom the beginning,\\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \\u201cI\\u201d in the phrase, \\u201cThere am I,\\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \\u201cfrom the beginning,\\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \\u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05d4\\u05de\\u05dc\\u05d0\\u05db\\u05d9\\u05dd</span> \\u201cthese angels,\\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> is probably a corruption of <span dir=\\"rtl\\">\\u05d0\\u05b6\\u05dc</span> \\u201cunto.\\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \\u201cThe decree of the Almighty.\\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> <i>And His spirit,</i> that is His angel.\\u201d<sup>25</sup><i class=\\"footnote\\">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> with <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d0\\u05e0\\u05d9</span> ; \\u201cThere was I and His angel.\\u201d</i> The Gaon says, that <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05d7\\u05d5\\u2550\\u05d5\\u05e8\\u05d5\\u05d7\\u05d5</span> \\u201cby His spirit;\\u201d comp. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05e9\\u05d5 \\u05d9\\u05d9 \\u05d5\\u05e2\\u05d6\\u05d5</span> \\u201cseek the Lord in His strength ;\\u201d but there is no necessity to assume that."], ["<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord."], ["<span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d0</span> <i>Oh that.</i> The \\u05d0 is paragogic; comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05db\\u05d5\\u05d0</span> \\u201cthat went\\u201d (Jos. x. 24). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9</span> <i>Then had been.</i> The \\u05d5 has here the same meaning as <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n\\"> in Arabic.<sup>26</sup><i class=\\"footnote\\">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \\u201cas the waves of the sea.\\u201d"], ["<i>Thy seed.</i> The number of thy children. <span dir=\\"rtl\\">\\u05d1\\u05d8\\u05e0\\u05da\\u2550\\u05de\\u05e2\\u05d9\\u05da</span> Thy womb.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cThy bowels.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e2\\u05d5\\u05ea\\u05d9\\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class=\\"footnote\\">\\u201cThe sand\\u201d refers to \\u201cthe sea,\\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \\u201cthe bowels of the sea\\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed."], ["<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion."], ["<span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05e6\\u05de\\u05d0\\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cAnd they thirsted not.\\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d6\\u05d1\\u05d5</span> <i>And gushed out.</i> Comp. <span dir=\\"rtl\\">\\u05d6\\u05d1</span> \\u201crunning\\u201d (Lev. xv. 2)."], ["<i>There is no peace unto the wicked,</i> that is, \\u201cunto the wicked of Israel,\\u201d as some explain, or \\u201cunto the Babylonians;\\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians."]], [["<i>Unto me,</i> that is \\u201cunto the prophet.\\u201d <i>From far.</i> That live far away; or \\u201cthings that will happen in remote future.\\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class=\\"footnote\\">Comp. c. xlviii. Note 10.</i>"], ["<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \\u201chath hid me in the shadow of His hand,\\u201d which is to the prophet as the sheath to the sword; comp. \\u201cin His quiver hath he hid me.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d5\\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class=\\"footnote\\">I. E. adds <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d0\\u05d4</span> \\u201cseen,\\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>"], ["<em>And said</em>. And God said. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> <em>Israel</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cO Israel.\\u201d</i> That is, \\u201cThou art an Israelite of whom I am proud;\\u201d or \\u201cThou art Israel,\\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation."], ["<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd my work.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d9\\u05e8 \\u05e4\\u05e2\\u05dc\\u05ea</span> \\u201cthe wages of one that is hired\\u201d (Lev. xix. 13)."], ["<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span dir=\\"rtl\\">\\u05dc\\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cNot.\\u201d</i> The original reading is <span dir=\\"rtl\\">\\u05dc\\u05d5</span> \\u201cunto him,\\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e1\\u05e3</span> is: \\u201cWill not die;\\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class=\\"footnote\\">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span dir=\\"rtl\\">\\u05dc\\u05d0</span> of the text is the same as <span dir=\\"rtl\\">\\u05dc\\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class=\\"footnote\\">The quiescent letter after Holem (\\u014d) which is also called mater lectionis, is generally <span dir=\\"rtl\\">\\u05d5</span>, but sometimes <span dir=\\"rtl\\">\\u05d0</span>, so that <span dir=\\"rtl\\">\\u05dc\\u05d0</span> can sometimes he written for <span dir=\\"rtl\\">\\u05dc\\u05d5</span>. See \\u201cTwo Treatises,\\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>"], ["<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e6\\u05d5\\u05e8\\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe preserved.\\u201d \\u201cBesieged.\\u201d</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe preserved.\\u201d \\u201cBesieged.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cdesolate\\u201d (i. 8).\\u2014Not alone wilt thou bring Israel back, \\u201cbut I will give thee for a light of nations.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d9\\u05d5\\u05ea \\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThat thou mayest be my salvation.\\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>."], ["<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d6\\u05d4</span> <em>To him who is despised</em>. <span dir=\\"rtl\\">\\u05d1\\u05d6\\u05d4</span> is an adjective. <a name=\\"page\\"/><span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05d1</span> It is either a causative verb, meaning: \\u201ccausing to abhor,\\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \\u201cabhorring,\\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\\u2014The suffix <span dir=\\"rtl\\">\\u05da</span> in <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d1\\u05d7\\u05e8\\u05da</span> \\u201cand He chose thee,\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd he shall choose thee.\\u201d</i> shows that this explanation is right.<sup>10</sup><i class=\\"footnote\\">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05ea \\u05e8\\u05e6\\u05d5\\u05df \\u05e2\\u05e0\\u05d9\\u05ea\\u05d9\\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class=\\"footnote\\">See preceding note. The meaning of the phrase according to I. E. is: \\u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\\u201d</i> Many, in opposition to the context, refer the pronoun \\u201cthee\\u201d to Cyrus. R. Moses thinks that the preposition <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05ea \\u05e8\\u05e6\\u05d5\\u05df</span> has the same meaning as in <span dir=\\"rtl\\">\\u05d1\\u05de\\u05e8\\u05d7\\u05d1 \\u05d9\\u05d4</span> (Ps. cxviii. 5), namely: \\u201cwith.\\u201d It is not at all unlikely that his opinion is right."], ["<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc."], ["<em>They will not</em>, etc. When they return to Zion. <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \\u201cThe sun shall not smite thee by day\\u201d (Ps. cxxi. 6)."], ["<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d5\\u05de\\u05d5\\u05df</span>, together with the feminine <span dir=\\"rtl\\">\\u05de\\u05e1\\u05dc\\u05d5\\u05ea</span>, comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d0\\u05d5</span> \\u201cye (daughters of Jerusalem) find\\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class=\\"footnote\\">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class=\\"footnote\\">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05de\\u05d5\\u05df</span> means: \\u201cthey\\u2014that will return\\u2014will be high,\\u201d as if the prophet said: they will walk high on my paths (<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc \\u05de\\u05e1\\u05dc\\u05ea\\u05d9</span>)."], ["<em>From far</em>, from the east.<sup>14</sup><i class=\\"footnote\\">The phrase \\u201cFrom far,\\u201d is explained to refer to \\u201cThe east,\\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class=\\"footnote\\">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class=\\"footnote\\">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e8\\u05e5 \\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> is perhaps connected with <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> \\u201cbush.\\u201d<sup>16</sup><i class=\\"footnote\\">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span dir=\\"rtl\\">\\u05e1\\u05d9\\u05e0\\u05d9\\u05dd</span> means perhaps \\u201cbushes\\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\u05e1\\u05e0\\u05d4</span> \\u201cit is derived from <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> \\u2018bush,\\u2019\\u201d than <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05e0\\u05d4 \\u05de\\u05d6\\u05d0\\u05ea \\u05d4\\u05d2\\u05d6\\u05e8\\u05d4</span>, \\u201cthe word <span dir=\\"rtl\\">\\u05e1\\u05e0\\u05d4</span> is of the same root.\\u201d</i>"], ["<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class=\\"footnote\\">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \\u201cheaven,\\u201d \\u201cearth,\\u201d mountains,\\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \\u201csing\\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way."], ["<em>But Zion said</em> before the redemption,<sup>18</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05d3\\u05dd \\u05d4\\u05d2\\u05d5\\u05dc\\u05d4</span> but it may be inferred from the context, that I. E. meant here <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05d3\\u05dd \\u05d4\\u05d2\\u05d0\\u05d5\\u05dc\\u05d4</span> \\u201cbefore the redemption.\\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class=\\"footnote\\">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>"], ["<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u2550\\u05e2\\u05d5\\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d0\\u05dc\\u05d7 \\u05ea\\u05e9\\u05db\\u05d7\\u05e0\\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class=\\"footnote\\">This is the translation according to the Hebrew text <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05e2\\u05e6\\u05de\\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05df</span> is a corruption of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u05d9\\u05d4\\u05df</span> \\u201ctheir sucking children.\\u201d</i> or there are women that forget these,<sup>19a</sup><i class=\\"footnote\\">According to the first explanation the pronoun <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4</span> \\u201cthese\\u201d is the subject of the sentence, and refers to the women; according to the second to the \\u201csucking child\\u201d and the \\u201cson of her womb.\\u201d</i> yet will I not forget thee. \\u201cHer sucking child\\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength."], ["<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \\u201cthe palms of my hand;\\u201d<sup>20</sup><i class=\\"footnote\\">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \\u201cI shall see thee continually;\\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation."], ["<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee."], ["<em>All of them</em>. All of thy children.<sup>21</sup><i class=\\"footnote\\">According to I. E. the pronoun \\u201cthem\\u201d (<span dir=\\"rtl\\">\\u2013\\u05c7 \\u05dd</span> in <span dir=\\"rtl\\">\\u05db\\u05bc\\u05bb\\u05dc\\u05bc\\u05c7\\u05dd</span>) refers to \\u201cthy children\\u201d of the preceding verse, though separated from it by the sentence \\u201cthy destroyers and they that made thee waste shall go forth of thee.\\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span dir=\\"rtl\\">\\u05d9\\u05b5\\u05e6\\u05b5\\u05d0\\u05d5\\u05bc</span> is used instead of the past <span dir=\\"rtl\\">\\u05d9\\u05c7\\u05e6\\u05c7\\u05d0\\u05d5\\u05bc</span>.<span dir=\\"ltr\\"><sup>22</sup><i class=\\"footnote\\">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span dir=\\"rtl\\">\\u05db\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9 \\u05db\\u05dc\\u05d4 \\u2550 \\u05db\\u05db\\u05dc\\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cAs a bride doeth.\\u201d I. E. supplies the noun <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9</span> \\u201cornament,\\u201d from the preceding verb <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e7\\u05e9\\u05e8\\u05d9\\u05dd</span> \\u201cand bind them.\\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span dir=\\"rtl\\">\\u05e7\\u05e9\\u05d5\\u05e8\\u05d9\\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e9\\u05da \\u05e2\\u05e6\\u05de\\u05d5 \\u05d5\\u05d0\\u05d7\\u05e8 \\u05e2\\u05de\\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea \\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da \\u2550 \\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da</span> \\u201cInstead of Thy waste places.\\u201d<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cThy waste places.\\u201d I. E. supplies the preposition <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span> \\u201cinstead of,\\u201d because the second person fem. <span dir=\\"rtl\\">\\u05ea\\u05e6\\u05e8\\u05d9</span> does not agree with the plural <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea\\u05d9\\u05da ,\\u05e9\\u05de\\u05de\\u05ea\\u05d9\\u05da</span>.</i> Comp. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2\\u05d9</span> \\u201cfor my transgressions\\u201d (Mic. vi. 7); <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9\\u05dd</span> \\u201cinstead of calves\\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \\u201cthey that swallowed them up, will be far away.\\u201d"], ["<span dir=\\"rtl\\">\\u05d2\\u05e9\\u05d4 \\u05dc\\u05d9</span> <em>Give place unto me</em>. Lit. \\u201cGo thither for my sake.\\u201d Comp. <span dir=\\"rtl\\">\\u05d2\\u05e9 \\u05d4\\u05dc\\u05d0\\u05d4</span> \\u201cstand back\\u201d (Gen. xix. 9)."], ["<span dir=\\"rtl\\">\\u05e0\\u05dc\\u05de\\u05d5\\u05d3\\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05de\\u05d5\\u05d3</span> \\u201csolitary\\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span dir=\\"rtl\\">\\u05d5\\u05e1\\u05d5\\u05e8\\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class=\\"footnote\\">Comp. Rashi <em>ad locum</em>.</i> for <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8</span> \\u201cto depart\\u201d is a neuter verb. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e4\\u05d4</span> <em>where</em>. It is a compound of two words <span dir=\\"rtl\\">\\u05d0\\u05d9</span> and <span dir=\\"rtl\\">\\u05e4\\u05d4</span>."], ["<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \\u201cI shall make known this my salvation.\\u201d <em>And they shall bring thy sons</em>. By \\u201cthey\\u201d the Non-Israelites are to be understood. <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5\\u05e6\\u05df</span> <em>In their lap</em>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cIn their arms.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05e6\\u05d2\\u05d9</span> \\u201cmy lap\\u201d (Neh. v. 13)."], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05de\\u05e0\\u05d9\\u05da</span> <em>Thy nursing fathers</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> \\u201cand he brought up\\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel."], ["<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05e7\\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dd \\u05e9\\u05d1\\u05d9 \\u05e6\\u05d3\\u05d9\\u05e7 \\u05d9\\u05de\\u05dc\\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cLawful.\\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?"], ["<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05d9\\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \\u201ccausing terror;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05de\\u05d9\\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d1</span>; others by metathesis from <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>;<span dir=\\"ltr\\"><sup>28</sup><i class=\\"footnote\\">There is in fact no difference between the two views, whether we assume a new root <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d1</span> which has the same meaning as <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>, or say that it is the same root, the <span dir=\\"rtl\\">\\u05d9</span> having changed its place; in both cases <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1</span> is a noun, meaning \\u201che that contendeth.\\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class=\\"footnote\\">See I. E. on xxviii. 12, and note 13.</i> the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cwho\\u201d must be supplied before <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05da</span>, which he explains to be the third person singular masculine future of <span dir=\\"rtl\\">\\u05e8\\u05d9\\u05d1</span>; he overlooked, however, the parallel instance of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1\\u05d9</span> \\u201cthat strive with me\\u201d (Ps. xxxv. 1).<sup>30</sup><i class=\\"footnote\\">This form cannot be explained to be the future, since in that case it would be <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b4\\u05d9\\u05d1\\u05b5\\u05e0\\u05b4\\u05d9</span> \\u201che that contends with me,\\u201d or <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b4\\u05d9\\u05d1\\u05d5\\u05bc\\u05e0\\u05b4\\u05d9</span> \\u201cthey that contend with me.\\u201d</i> In short it is an irregular form."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d9\\u05da</span> <em>That oppress thee</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05ea\\u05d2\\u05d5</span> \\u201cye shall not oppress\\u201d (Lev. xxv. 17). Others say that it means: \\u201cthy numberers,\\u201d comparing it with <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201cthat telleth\\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class=\\"footnote\\">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d9\\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span dir=\\"rtl\\">\\u05de\\u05d3\\u05de\\u05dd = \\u05d3\\u05de\\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry."]], [["<span dir=\\"rtl\\">\\u05e1\\u05e4\\u05e8 \\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea</span> Bill of divorcement.<sup>1</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05d8 \\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u05d0\\u05de\\u05db\\u05dd \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05e9\\u05ea\\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u05d0\\u05de\\u05db\\u05dd \\u0597 \\u05d2\\u05d8 \\u05d1\\u05d9\\u05df \\u05d0\\u05d9\\u05e9 \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05e9\\u05ea\\u05d5</span>; or <span dir=\\"rtl\\">\\u05db\\u05e8\\u05d9\\u05ea\\u05d5\\u05ea \\u0597 \\u05d2\\u05d8 \\u05c3 \\u05d0\\u05de\\u05db\\u05dd \\u0597 \\u05d5\\u05d1\\u05d9\\u05df \\u05d0\\u05d9\\u05e9\\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\\u2014This verse seems to contradict the prophecy of Jeremiah, \\u201cI had put her away and given her a bill of divorce\\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \\u201cShe shall no more rise\\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah."], ["<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel."], ["<span dir=\\"rtl\\">\\u05de\\u05dc\\u05d1\\u05d5\\u05e9 \\u05e7\\u05d3\\u05e8\\u05c2\\u05d5\\u05ea \\u2550 \\u05e7\\u05d3\\u05e8\\u05d5\\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cWith blackness.\\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black."], ["<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9\\u05dd</span> <em>Learning</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cLearned.\\u201d</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cLearned<sup>4</sup><i class=\\"footnote\\">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \\u201cthe pupils.\\u201d See c. iii. Note 5.</i>.\\u201d</i> It is an adjective; comp. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d3 \\u05de\\u05d3\\u05d1\\u05e8</span> \\u201cused to the wilderness\\u201d (Jer. ii. 24); <span dir=\\"rtl\\">\\u05db\\u05dc\\u05de\\u05d3\\u05d9\\u05dd</span> \\u201cas the pupils\\u201d (at the end of this verse). <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e2\\u05ea \\u05dc\\u05e2\\u05d5\\u05ea \\u05d0\\u05ea \\u05d9\\u05e2\\u05e3 \\u05d3\\u05d1\\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05ea</span> is governed by <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e2\\u05ea</span> \\u201cto know;\\u201d it is derived from <span dir=\\"rtl\\">\\u05e2\\u05ea</span> \\u201ctime,\\u201d or it is hap. leg.<sup>5</sup><i class=\\"footnote\\">The Hebrew text seems here to be corrupt. The words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea</span> are written twice, and the explanation of the word <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e3</span> which should follow that of <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea \\u05d0\\u05d5 \\u05d4\\u05d9\\u05d0 \\u05de\\u05dc\\u05d4 \\u05d6\\u05e8\\u05d4 \\u05d0\\u05d9\\u05df \\u05e8\\u05e2 \\u05dc\\u05d4</span> were intended to be substituted for <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05dc\\u05e2\\u05d5\\u05ea \\u05dc\\u05e9\\u05d5\\u05df \\u05e2\\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \\u201chim that is weary,\\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd \\u05e7\\u05d9\\u05e6\\u05d9\\u05dd</span>, but <span dir=\\"rtl\\">\\u05d9\\u05e6</span> seems to be nothing but a mutilated <span dir=\\"rtl\\">\\u05e9</span>; and the original form of the phrase probably was <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8\\u05d9\\u05dd \\u05e7\\u05e9\\u05d9\\u05dd</span> \\u201cdifficult things.\\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord."], ["<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger."], ["<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name."], ["<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me."], ["<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \\u201cWho will,\\u201d etc."], ["<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \\u201cwax old as a garment.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05dc\\u05d5</span> <em>They shall wax old</em>. They shall perish."], ["<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0 \\u05d9\\u05d9</span> \\u201chim that feareth the Lord.\\u201d The meaning of the sentence is, \\u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\\u201d etc.<sup>7</sup><i class=\\"footnote\\">According to this explanation, vers. 10 qualifies the term <span dir=\\"rtl\\">\\u05db\\u05dc\\u05dd</span> \\u201call of them\\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \\u201cthat walketh in darkness,\\u201d describe \\u201cHis servant,\\u201d the prophet,<sup>8</sup><i class=\\"footnote\\">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \\u201call of them.\\u201d There is none among them that acts according to the words of the prophet, who is described here \\u201cto be walking in darkness,\\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \\u201cWho is among you, etc.,\\u201d that is, \\u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\\u201d This is the right explanation, and it is confirmed by the words which follow."], ["<span dir=\\"rtl\\">\\u05d6\\u05d9\\u05e7\\u05d5\\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class=\\"footnote\\">First, it corresponds to <span dir=\\"rtl\\">\\u05d0\\u05e9</span> \\u201cfire\\u201d in the parallel phrase; secondly, it is connected with the verb <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e8\\u05ea\\u05dd</span> \\u201cye have kindled.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d0\\u05d6\\u05e8\\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class=\\"footnote\\">The verb <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05e8</span> \\u201cto compass about,\\u201d governs two accusatives, the one, <span dir=\\"rtl\\">\\u05d6\\u05d9\\u05e7\\u05d5\\u05ea</span> \\u201csparks,\\u201d is the thing which is put round, the other, <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05d1\\u05dd</span> \\u201cyourselves,\\u201d which is understood, is the thing round which it is put By the omission of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05db\\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e2\\u05e6\\u05d1\\u05d4 \\u05ea\\u05e9\\u05db\\u05d1\\u05d5\\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05db\\u05d1 \\u05d3\\u05d5\\u05d3</span> \\u201cand David slept,\\u201d that is, \\u201cand David died\\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span dir=\\"rtl\\">\\u05e9\\u05db\\u05d1</span> in this sense."]], [["<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \\u201cBehold, I will stand before thee there upon the rock\\u201d (Ex. xviii. 6).<sup>1</sup><i class=\\"footnote\\">By this quotation I. E. intends to prove the use of phrases like \\u201cto stand upon the rock,\\u201d \\u201cto look unto the rock\\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class=\\"footnote\\">This is the literal translation of the Hebrew text; but it is possible that the word <span dir=\\"rtl\\">\\u05e9\\u05dd</span> is a superfluous repetition of the word <span dir=\\"rtl\\">\\u05e9\\u05c7\\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d5 \\u05e6\\u05d5\\u05e8 \\u05e9\\u05d7\\u05e6\\u05d1\\u05ea\\u05dd \\u2550 \\u05e6\\u05d5\\u05e8 \\u05d7\\u05e6\\u05d1\\u05ea\\u05dd</span> \\u201cthe rock of which you are hewn,\\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span dir=\\"rtl\\">\\u05de\\u05e7\\u05d1\\u05ea</span> <em>The hole</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e7\\u05d1</span> \\u201cand bored\\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d5\\u05dc\\u05dc\\u05db\\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span dir=\\"rtl\\"><sup>2</sup><i class=\\"footnote\\">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1\\u05db\\u05dd</span> instead of the past <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05dc\\u05dc\\u05ea\\u05db\\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class=\\"footnote\\">The feminine is here required, and if <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d5\\u05dc\\u05dc\\u05d1\\u05dd</span> is not a verb, but a noun, the <span dir=\\"rtl\\">\\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span dir=\\"rtl\\">\\u05d4</span> or <span dir=\\"rtl\\">\\u05ea</span> is missing.</i> <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d0\\u05b2\\u05d1\\u05c7\\u05e8\\u05b0\\u05db\\u05b5\\u05d4\\u05d5\\u05bc</span> <em>And blessed him</em>. The <span dir=\\"rtl\\">\\u05d5</span> has Pathah, because <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d1\\u05e8\\u05db\\u05d4\\u05d5</span> is future: it means, \\u201cI told him that I should bless him;\\u201d and so it was. In the same way,"], ["<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants."], ["<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on viii. 16 and 20.</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05e0\\u05d9\\u05e2</span> <em>I will make to rest</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e8\\u05e0\\u05e2\\u05d4</span> \\u201cthe rest\\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class=\\"footnote\\">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \\u201cI will do in a moment, without delay.\\u201d The first explanation is better."], ["<em>Is near</em>, to be seen. <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05d5\\u05e2\\u05d9</span> <em>Mine arms</em>, is the subject. <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9\\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time."], ["<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class=\\"footnote\\">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05d9\\u05dd</span> The sky.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe heavens.\\u201d\\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \\u201cthe sky,\\u201d (<span dir=\\"rtl\\">\\u05e8\\u05e7\\u05d9\\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e8\\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class=\\"footnote\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> by the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> has also the meaning \\u201cto become,\\u201d signifying a single act.</i> for ever."], ["<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives."], ["<span dir=\\"rtl\\">\\u05e1\\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \\u201cAnd His righteousness endureth for ever\\u201d (Ps. cxii. 8).<sup>8</sup><i class=\\"footnote\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> by the verb <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d4</span> has also the meaning \\u201cto become,\\u201d signifying a single act.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05e8\\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class=\\"footnote\\">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cRahab.\\u201d \\u201cThe proud.\\u201d</i><sup>10</sup><i class=\\"footnote\\">A. V., \\u201cRahab.\\u201d \\u201cThe proud.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e8\\u05d4\\u05d1\\u05d9\\u05dd</span> \\u201ctyrants\\u201d (Ps. xl. 5; lxxxvii. 4). <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05dc\\u05dc\\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWounded.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \\u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\\u201d etc. (Ez. xxix. 3)."], ["<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05ea\\u05d4\\u05d5\\u05dd \\u05e8\\u05d1\\u05d4</span> <em>The waters of the great deep</em>. Repeat <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05d7\\u05e8\\u05d1\\u05ea</span> \\u201cwhich hath dried\\u201d before these words. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05de\\u05d4</span> <em>That hath made</em>. It is in form similar to <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05d4</span> \\u201cthat hath returned\\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first."], ["<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10)."], ["<em>I am he that comforteth you</em>. The pronouns \\u201cI\\u201d and \\u201cyou,\\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class=\\"footnote\\">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \\u201cAnd I have put my words in thy mouth.\\u201d</i> comp. \\u201cAnd I have put my words in thy mouth\\u201d (ver. 16). <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e6\\u05d9\\u05e8\\u2550\\u05d7\\u05e6\\u05d9\\u05e8</span> <em>As grass</em>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9 \\u05d0\\u05db\\u05dc\\u05d7</span> \\u201cas consuming fire\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cConsuming fire.\\u201d</i> (Deut. iv. 24)."], ["<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \\u201cI gave my back to the smiters\\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?"], ["<span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d4</span> <em>The captive exile</em>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d9\\u05dd</span> \\u201coppressors.\\u201d<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWanderers.\\u201d \\u201cShall cause him to wander.\\u201d</i><sup>14</sup><i class=\\"footnote\\">A. V., \\u201cWanderers.\\u201d \\u201cShall cause him to wander.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span> \\u201cand they shall oppress them\\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class=\\"footnote\\">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span dir=\\"rtl\\">\\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \\u201cbound;\\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \\u201cthat he may be loosed.\\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.)."], ["<span dir=\\"rtl\\">\\u05e8\\u05e0\\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cWho divided.\\u201d</i> Some say that <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8 \\u2550 \\u05e8\\u05d2\\u05e2</span> \\u201cwho rebuketh,\\u201d by metathesis; others compare it with <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d2\\u05d5\\u05e2</span> \\u201crest\\u201d (Jer. vi. 17), and render it \\u201cwho giveth rest;\\u201d I approve of this latter explanation. <span dir=\\"rtl\\"><sup>17</sup><i class=\\"footnote\\">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span>; but indirectly I. E. intended by the words <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8 \\u05e9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> to paraphrase the words <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> and to indicate that, although placed after <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> they do not express the effect, but rather the cause.</i>\\u05d5\\u05d9\\u05d4\\u05de\\u05d5 \\u05d2\\u05dc\\u05d9\\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \\u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\\u201d \\u201cSea\\u201d and \\u201cwaves\\u201d are figurative expressions for the oppressors."], ["<em>I have covered thee</em> to protect thee against him, \\u201cwho was ready to destroy\\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e1\\u05d5\\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span dir=\\"rtl\\">\\u05d9</span> is silent, according to the rule;<sup>18</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e1\\u05d5\\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05b4\\u05d9\\u05b0\\u05e1\\u05d3</span> is fully corresponding to <span dir=\\"rtl\\">\\u05dc\\u05b4\\u05e9\\u05c1\\u05b0\\u05de\\u05d5\\u05b9\\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span dir=\\"rtl\\">\\u05d9</span> mentioned in the preceding note.</i> comp. <span dir=\\"rtl\\">\\u05dc\\u05d9\\u05e9\\u05d5\\u05df</span> \\u201cto sleep\\u201d (Eccl. v. 11)."], ["<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e2\\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e2</span> \\u201cto fix\\u201d) to the bottom of the vessel. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e8\\u05e2\\u05dc\\u05d4</span> <em>Trembling</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05e2\\u05dc\\u05d5</span> \\u201cthey have been shaken\\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d9\\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> \\u201cyou may milk out\\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05e9\\u05e8\\u05e9\\u05d9\\u05dd</span> or <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05d9\\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d9\\u05ea</span> s <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d4</span>, that of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> is <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span>.</i> The meaning of this figure is, \\u201cthou hast received the full measure of evil.\\u201d"], ["<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him."], ["<span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d3</span> <em>Shall be sorry</em>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d5\\u05d3</span> \\u201cto mourn\\u201d (Job ii. 11). <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05d9</span> <em>Two things</em>, etc. \\u201cDesolation\\u201d and \\u201cthe sword\\u201d are the same, for desolation accompanies the sword; \\u201cdestruction\\u201d and \\u201cfamine\\u201d are likewise the same;<sup>21</sup><i class=\\"footnote\\">The verse quoted by I. E. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05e8\\u05d9 \\u05dc\\u05db\\u05dd \\u05de\\u05d8\\u05d4 \\u05dc\\u05d7\\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05e9\\u05d5\\u05d3 \\u05dc\\u05e2\\u05d5\\u05dc\\u05dd \\u05e2\\u05dd \\u05d4\\u05d7\\u05e8\\u05d1</span>; it proves only that <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05d3</span> and <span dir=\\"rtl\\">\\u05d3\\u05e2\\u05d1</span> are connected together, but it contains nothing concerning the identity of <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d3</span> and <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span>. The original Hebrew text probably contained also the words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05d4\\u05e8\\u05e2\\u05d1</span>, to which the quotation which follows refers.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05e8\\u05d9 \\u05dc\\u05db\\u05dd \\u05de\\u05d8\\u05d4 \\u05dc\\u05d7\\u05dd</span>. \\u201cand when I have broken the staff of your bread\\u201d (Lev. xxvi. 26). Others explain <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05d9\\u05dd</span> \\u201cIn pairs.\\u201d The evils come unto thee in pairs. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d9\\u2550\\u05de\\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident."], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05e4\\u05d5</span> <em>Have fainted</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e2\\u05dc\\u05e3</span> \\u201cand he fainted\\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span dir=\\"rtl\\">\\u05ea\\u05d5\\u05d0</span> A bird.<sup>22</sup><i class=\\"footnote\\">A. V., \\u201cA wild bull.\\u201d</i> It is hap. leg. <span dir=\\"rtl\\">\\u05db\\u05ea\\u05d5\\u05d0 \\u05de\\u05db\\u05de\\u05e8</span> \\u201cAs the bird of the net,\\u201d that is, the bird caught in a net. <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05e8</span> <em>Net</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05db\\u05de\\u05d5\\u05e8\\u05d9\\u05d5</span> \\u201ctheir own nets\\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \\u201cthe fury of the Lord.\\u201d"], ["<em>Hear now</em>, the prophecy which follows in the next verses. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05db\\u05d5\\u05e8\\u05ea</span> <em>And drunken with</em>. Supply <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d4</span> \\u201canger,\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e3</span> \\u201cwrath,\\u201d or <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d5\\u05ea</span> \\u201cevils.\\u201d<sup>23</sup><i class=\\"footnote\\">The supplement is deemed necessary by I. E. because <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b0\\u05db\\u05d5\\u05bc\\u05e8\\u05b7\\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>"], ["<span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05d1 \\u05e2\\u05de\\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class=\\"footnote\\">A. V., \\u201cThat pleadeth the cause of His people.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d4 \\u05e8\\u05d9\\u05d1</span> \\u201cthe cause of the widow\\u201d (i. 23)."], ["<span dir=\\"rtl\\">\\u05de\\u05d5\\u05d2\\u05d9\\u05da</span> <em>That afflict thee</em>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d5\\u05df</span> \\u201ctrouble.\\u201d It is Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d4</span>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d2\\u05d4</span> \\u201cHe hath afflicted\\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea."]], [["All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \\u201cDepart ye,\\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \\u201cthe uncircumcised and unclean shall no more come unto thee\\u201d (ver. 1.); \\u201cfor this is as the waters of Noah,\\u201d etc. (liv. 1); \\u201cthus have I sworn\\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class=\\"footnote\\">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d5\\u05e1\\u05d9\\u05e3 \\u05d9\\u05d1\\u05d5\\u05d0</span> <em>Shall no more come</em>. As to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05d0</span> and <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05d9\\u05e3</span> following each other without conjunction, comp: <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e8\\u05d1\\u05d5 \\u05ea\\u05d3\\u05d1\\u05e8\\u05d5</span> \\u201ctalk no more.\\u201d The conjunction <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b6</span> <span dir=\\"ltr\\"><sup>2</sup><i class=\\"footnote\\">That is <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05e9\\u05c1\\u05b6\\u05e8</span>; I. E. says <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b6</span>, because he is more used to it than to the full form <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class=\\"footnote\\">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>"], ["<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class=\\"footnote\\">The word \\u201ctherefore\\u201d does not refer to the remark immediately preceding, but to the words of the text, \\u201cShake thyself from the dust,\\u201d which imply, that she was lying in the dust.\\u2014The words \\u201csit down\\u201d are to be contrasted with the lying in dust.</i> continues, \\u201cArise, sit down;\\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation."], ["<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you."], ["<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e4\\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes."], ["<span dir=\\"rtl\\">\\u05de\\u05d4 \\u05dc\\u05d9 \\u05e4\\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class=\\"footnote\\">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \\u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e9\\u05dc\\u05d9\\u05d5</span> \\u201cAnd they that rule over them,\\u201d that is, the princes of Israel, or \\u201cHis poets;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05dc\\u05d9\\u05dd</span> \\u201cthey that speak in proverbs\\u201d (Num. xxi. 27). <span dir=\\"rtl\\">\\u05d9\\u05d4\\u05d9\\u05dc\\u05d9\\u05dc\\u05d5</span> <em>Ho\\u1e87l</em>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cMake them to howl.\\u201d</i> The <span dir=\\"rtl\\">\\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span dir=\\"rtl\\">\\u05de\\u05ea\\u05e0\\u05d0\\u05e5\\u2550\\u05de\\u05e0\\u05d0\\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span dir=\\"rtl\\">\\u05e0</span> compensates for the omitted <span dir=\\"rtl\\">\\u05ea</span>.<span dir=\\"ltr\\"><sup>7</sup><i class=\\"footnote\\">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span>, but exceptionally of other verbs.</i></span>"], ["<em>Therefore my people shall know my name</em> when I shall proclaim, \\u201cBehold, it is I.\\u201d"], ["<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \\u201cBehold, it is I,\\u201d then \\u201chow beautiful,\\u201d etc. <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span dir=\\"rtl\\">\\u05d0\\u05d5\\u05d4</span> \\u201cto desire.\\u201d Comp. <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05d5\\u05d4</span> \\u201cdesire.\\u201d He who thinks that <span dir=\\"rtl\\">\\u05e0</span> in <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d5\\u05d5</span> is radical, is mistaken, although the root <span dir=\\"rtl\\">\\u05e0\\u05d0\\u05d4</span> \\u201cto be beautiful\\u201d is found in Rabbinical literature.<sup>8</sup><i class=\\"footnote\\">Comp. the phrase <span dir=\\"rtl\\">\\u05dc\\u05da \\u05e0\\u05d0\\u05d4 \\u05dc\\u05e9\\u05d1\\u05d7</span> \\u201cIt is becoming to praise Thee,\\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9</span> \\u201cbehold, it is I.\\u201d"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05e6\\u05e4\\u05d9\\u05da \\u05e0\\u05e9\\u05d0\\u05d5 \\u05e7\\u05d5\\u05dc \\u05d9\\u05d7\\u05d3\\u05d9\\u05d5 \\u05d9\\u05e8\\u05e0\\u05e0\\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class=\\"footnote\\">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e4\\u05d9\\u05dd \\u05e9\\u05d9\\u05e9 \\u05dc\\u05da</span> \\u201cwatchmen that are unto thee\\u201d as the explanation of <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e4\\u05d9\\u05da</span> \\u201cthy watchmen,\\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05e9</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05dd</span> \\u201cappoint,\\u201d an <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05dc \\u05e6\\u05d5\\u05e4\\u05d9\\u05da</span> is to be translated accordingly: \\u201cLet there be the voice of thy own watchmen.\\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \\u201cThat thou, Lord, art seen face to face\\u201d (Num. xiv. 14)."], ["<span dir=\\"rtl\\">\\u05e4\\u05e6\\u05d7\\u05d5</span> <em>Break forth</em>. A poetical expression for \\u201cspeak.\\u201d The word has the same meaning in Arabic.<sup>10</sup><i class=\\"footnote\\">Comp. I. E. on xiv. 7.</i>"], ["<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e4\\u05e1\\u05d5\\u2550\\u05d1\\u05d0\\u05e4\\u05e1</span> \\u201cin his land\\u201d (ver. 4); <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e4\\u05e1\\u05d9</span> \\u201cand my land\\u201d (xlvii. 8).<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05d5\\u05d0\\u05e4\\u05e1\\u05d9 \\u05e2\\u05d5\\u05d3</span> is according to this explanation, to be translated \\u201cI and my land shall remain for ever.\\u201d A. V., \\u201cI am, and none else beside me.\\u201d According to I. E. \\u201cI am, and none besides.\\u201d</i> To others the <span dir=\\"rtl\\">\\u05d0</span> is prosthetic; they compare, therefore, <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> with <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05e1\\u05ea</span> \\u201ca handful\\u201d (Ps. lxxii. 16).<sup>12</sup><i class=\\"footnote\\">It is difficult to see the connection between <span dir=\\"rtl\\">\\u05e4\\u05d9\\u05e1\\u05ea</span> \\u201chandful\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9</span> \\u201cends.\\u201d The latter is perhaps according to this translation to be rendered like <span dir=\\"rtl\\">\\u05de\\u05b0\\u05dc\\u05c2\\u05d0\\u05c7\\u05d4\\u05bc</span> \\u201cthe fulness of\\u201d or \\u201cthe inhabitants of.\\u201d</i> I connect it with <span dir=\\"rtl\\">\\u05de\\u05d9 \\u05d0\\u05e4\\u05e1\\u05d9\\u05dd</span> \\u201cwaters to the ankles\\u201d (Ez. xlvii. 3).<sup>13</sup><i class=\\"footnote\\">The meaning of <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1</span> is according to this explanation, \\u201cankle\\u201d \\u201cextremity,\\u201d and <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e1\\u05d9 \\u05d0\\u05e8\\u05e5</span> \\u201cthe extremities of the earth,\\u201d or \\u201cthe ends of the earth.\\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class=\\"footnote\\">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \\u201carm of the Lord\\u201d by \\u201cMessiah.\\u201d</i>"], ["<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \\u201cDepart ye\\u201d is to indicate that it is to be done immediately. Comp. \\u201cTurn in, my lord, turn in to me\\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> \\u201cthere\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\u201cthere\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\"rtl\\">\\u05de\\u05b4\\u05ea\\u05c2\\u05bc\\u05db\\u05c7\\u05d4\\u05bc</span>, since it could easily be connected with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201call the nations.\\u201d The parallelism of the verse (<span dir=\\"rtl\\">\\u05e9\\u05dd\\u2550\\u05de\\u05ea\\u05db\\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> \\u201cthere\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\u201cthere\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05c7\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\"rtl\\">\\u05de\\u05b4\\u05ea\\u05c2\\u05bc\\u05db\\u05c7\\u05d4\\u05bc</span>, since it could easily be connected with <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201call the nations.\\u201d The parallelism of the verse (<span dir=\\"rtl\\">\\u05e9\\u05dd\\u2550\\u05de\\u05ea\\u05db\\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class=\\"footnote\\">That is from c. l., if we are to consider \\u201cthe north\\u201d (xlix, 12) and \\u201cBabylon\\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05e8\\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span dir=\\"rtl\\">\\u05e8</span> is a guttural letter.<sup>17</sup><i class=\\"footnote\\">The root of the word is <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05e8</span>; the one <span dir=\\"rtl\\">\\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span dir=\\"rtl\\">\\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class=\\"footnote\\">The Law (<span dir=\\"rtl\\">\\u05ea\\u05d5\\u05e8\\u05d4</span>) is called here according to I. E. <span dir=\\"rtl\\">\\u05db\\u05dc\\u05d9 \\u05d9\\u05d9</span> \\u201cthe vessels\\u201d or \\u201cthe instruments\\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation."], ["<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class=\\"footnote\\">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d0\\u05e1\\u05e4\\u05db\\u05dd</span> \\u201cAnd your gatherer,\\u201d that is, he who gathers the people scattered by the exile. I however, explain it \\u201cand your rereward;\\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e1\\u05e3</span> \\u201crereward\\u201d (Num. x. 25)."], ["The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \\u201cmy servant\\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \\u201che shall see his seed\\u201d (liii. 10), \\u201che shall prolong his days\\u201d (ib.)? This was not in fact the case. Again, \\u201cand he shall divide the spoil with the strong\\u201d (liii. 12).<sup>20</sup><i class=\\"footnote\\">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e8\\u05d0\\u05d9\\u05d4 \\u05d2\\u05de\\u05d5\\u05e8\\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \\u201cthe Lord will go before you,\\u201d etc., which undoubtedly refers to the Israelites, and is followed by \\u201cSing, O barren,\\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class=\\"footnote\\">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \\u201cHe is despised and rejected of men,\\u201d \\u201che was taken from prison and judgment,\\u201d \\u201cand he made his grave with the wicked,\\u201d \\u201che shall see his seed, he shall prolong his days.\\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \\u201c<em>he shall scatter many nations</em>\\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \\u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \\u201cBut I was like a lamb or an ox that is brought to the slaughter\\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \\u201cmy servant,\\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc \\u05e2\\u05d1\\u05d3\\u05d9 \\u2550 )\\u05e2\\u05d1\\u05d3\\u05d9</span> \\u201cmy servant Israel,\\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d0</span> <em>Exalted</em>. It is Niphal."], ["<span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d5</span> <em>Were astonished</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05de\\u05d5</span> \\u201cand shall be astonished\\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span dir=\\"rtl\\">\\u05db\\u05df \\u05de\\u05e9\\u05d7\\u05ea \\u05de\\u05d0\\u05d9\\u05e9 \\u05de\\u05e8\\u05d0\\u05d4\\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05de\\u05e8</span> \\u201csaying\\u201d before this sentence.<sup>23</sup><i class=\\"footnote\\">That is, the words \\u201cHis visage is so marred more than any man\\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \\u201cHis visage was,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d7\\u05ea</span> <em>Marred</em>. It is an adjective. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8\\u05d5</span> <em>And his form</em>. It is in form similar to <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05d1\\u05d5</span> \\u201chis breadth\\u201d (Exod. xxv. 10).<sup>24</sup><i class=\\"footnote\\">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span dir=\\"rtl\\">\\u05e8\\u05c7\\u05d7\\u05b0\\u05d1\\u05bc\\ufb4b</span>) the other Holem (<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b9\\u05d0\\u05b2\\u05e8\\ufb4b</span>); this leads to the conjecture that I. E. read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c7\\u05d0\\u05b3\\u05e8\\ufb4b</span>.</i>\\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \\u201cHas the Jew a mouth, an eye, etc.?\\u201d This is the case among Mahometans as well as among Christians."], ["<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \\u201che will be high and exalted.\\u201d As it was true <sup>25</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4 \\u05db\\u05df \\u05d0\\u05de\\u05ea\\u05e0\\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d9\\u05d4 \\u05d6\\u05de\\u05df</span> \\u201cas there was a time.\\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05de\\u05d4\\u05dd</span> \\u201cof them\\u201d and refers to <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d0\\u05d9\\u05dd</span> \\u201cthose that saw them\\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05d1\\u05d9\\u05dc\\u05d5\\u2550\\u05e2\\u05dc\\u05d9\\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class=\\"footnote\\">A. V., \\u201cShall they see.\\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered."]], [["<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?"], ["<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class=\\"footnote\\">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cFor he shall grow up.\\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\\u2014comp., \\u201chis branches shall spread\\u201d (Hosea xiv. 7)\\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d0\\u05e8\\u05d5 \\u05de\\u05d1\\u05e0\\u05d9 \\u05d0\\u05d3\\u05dd</span> \\u201cand his form was marred more than that of the sons of men\\u201d (lii. 14). <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d0\\u05d4 \\u05d5\\u05dc\\u05d0 \\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5 \\u2550 \\u05d5\\u05dc\\u05d0 \\u05de\\u05e8\\u05d0\\u05d4 \\u05d5\\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5</span> \\u201cthere is no beauty, nor do we desire him;\\u201d the negation <span dir=\\"rtl\\">\\u05dc\\u05d0</span> before <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d0\\u05d4</span>, refers also to <span dir=\\"rtl\\">\\u05e0\\u05d7\\u05de\\u05d3\\u05d4\\u05d5</span>; comp. Prov. xxi. 14."], ["<span dir=\\"rtl\\">\\u05d5\\u05d7\\u05d3\\u05dc \\u05d0\\u05d9\\u05e9\\u05d9\\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAnd rejected of men.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05db\\u05d0\\u05d1\\u05d5\\u05ea \\u05d0\\u05d9\\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span> is to be compared with the same word in the phrase <span dir=\\"rtl\\">\\u05d9\\u05d9 \\u05d0\\u05d9\\u05e9 \\u05de\\u05dc\\u05d7\\u05de\\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \\u201ca being;\\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him."], ["<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d5\\u05e2</span> <em>Stricken</em>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e2</span> \\u201cplague\\u201d (Lev. xiii. 5). <span dir=\\"rtl\\">\\u05de\\u05bb\\u05d1\\u05bc\\u05b5\\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \\u201cAll we like sheep have gone astray\\u201d (ver. 6)."], ["<span dir=\\"rtl\\">\\u05de\\u05d7\\u05d5\\u05dc\\u05dc</span> <em>Slain</em>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cWounded.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05dc</span> \\u201cslain\\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \\u201cthe chastisement of our peace is upon him;\\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \\u201cAnd there will be a time of trouble\\u201d (Dan. xii. 1); moreover, when the angels said, \\u201cAll the earth is dwelling in peace;\\u201d one of them asked, \\u201cHow long wilt Thou not pity Jerusalem ?\\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy."], ["<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \\u201chim smitten of God\\u201d (ver. 4), comp. \\u201cSurely our fathers have inherited lies,\\u201d etc. (Jer. xvi. 14). <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span> <em>Hath laid</em>. Lit. \\u201cHath caused to meet;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05d2\\u05e2</span> \\u201cand he alighted\\u201d (Gen. xxviii. 11). <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> Lit. \\u201ciniquity;\\u201d here it means the punishment for the iniquity. Comp. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> \\u201cpunishment\\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class=\\"footnote\\">The passage referred to is <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05dc\\u05d0 \\u05e9\\u05dc\\u05dd \\u05e2\\u05d5\\u05df \\u05d4\\u05d0\\u05de\\u05e8\\u05d9</span> \\u201cfor the iniquity of the Amorites is not yet full\\u201d (A.V.). It requires, however, to be proved that <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> in this passage means \\u201cpunishment.\\u201d</i> Lam. iv. 6). Some explain <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span> \\u201che caused to pray;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> has, according to their opinion, the usual meaning \\u201ciniquity;\\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \\u201cAnd seek the peace of the city,\\u201d etc. (Jer. xxix. 7). But <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> in this sense, joined with <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2 \\u05d1</span> means \\u201cto pray to,\\u201d the meaning of the Hiphil <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1</span> is, \\u201cto cause to pray to,\\u201d and also, \\u201cto accept the prayer,\\u201d if the noun governed by the preposition <span dir=\\"rtl\\">\\u05d1</span> is the same as the subject to the verb <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2</span>; and <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05e8</span> is to be translated, \\u201cHe caused to pray to Himself;\\u201d if, therefore, the phrase <span dir=\\"rtl\\">\\u05d4\\u05e4\\u05d2\\u05d9\\u05e2 \\u05d1\\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> is neither the one nor the other, since in the latter case, not \\u201cthe iniquity\\u201d but \\u201cthe atonement for the iniquity,\\u201d not \\u201cthe punishment,\\u201d but \\u201cthe cancelling of the punishment,\\u201d (not <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05df</span> but <span dir=\\"rtl\\">\\u05db\\u05e4\\u05e8\\u05ea \\u05e2\\u05d5\\u05df</span>) is the object of the prayer.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \\u201cYet he does not open his mouth,\\u201d is repeated to express the continuity of this fact."], ["<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d5\\u05d7\\u05d7</span> <em>Shall declare</em>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05d9\\u05d7</span> \\u201cspeak\\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \\u201cthey were already as cut off out of the land of the living.\\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \\u201che was slain for our transgressions\\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd\\u2550\\u05dc\\u05de\\u05d5</span> \\u201cTo them,\\u201d that is, \\u201cto the Israelites.\\u201d"], ["Some refer this verse to those Israelites that die in exile; others derive <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9\\u05d5</span> from <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d4</span> \\u201chigh place;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9\\u05de\\u05d5</span> \\u201ctheir high places\\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05e8\\u05d5\\u2550\\u05d1\\u05de\\u05ea\\u05d9\\u05d5</span> \\u201chis tomb.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05e9\\u05e2\\u2550\\u05e2\\u05e9\\u05d9\\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class=\\"footnote\\">A.V., \\u201cRich.\\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \\u201cLet me die with the Philistines\\u201d (Jud. xvi. 20). As to <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05df</span> \\u201che longed to give;\\u201d<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd be made.\\u201d \\u201cAnd warred.\\u201d\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\u00fbs.</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cAnd be made.\\u201d \\u201cAnd warred.\\u201d\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\u00fbs.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05d7\\u05dd</span> \\u201cand he intended to fight\\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \\u201cbecause he had done no violence.\\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05c7\\u05de\\u05d5\\u05c2\\u05ea</span> does not change in the construct state into <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05de\\u05d5\\u05c2\\u05ea</span>, as is the case in <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05de\\u05c2\\u05ea\\u05c7\\u05d9\\u05d5</span>, I answer, that this noun has two forms in the plural, like <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d9\\u05e1</span> \\u201cofficer:\\u201d <span dir=\\"rtl\\">\\u05e1\\u05c7\\u05e8\\u05b4\\u05d9\\u05e1\\u05b5\\u05d9</span> (Gen. xl. 7); and <span dir=\\"rtl\\">\\u05e1\\u05b0\\u05e8\\u05b4\\u05d9\\u05e1\\u05b5\\u05d9</span> (Est. vi. 14)."], ["<span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d1\\u05bc\\u05b0\\u05d0\\u05d5\\u05c2</span> <em>To bruise him</em>. It is in form similar to <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b7\\u05d1\\u05bc\\u05b0\\u05e8\\u05d5\\u05c2</span>, \\u201cto speak with him\\u201d (Gen. xxxvii. 4). It is Piel. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span>, but conjugated like a verb <span dir=\\"rtl\\"><sup>10</sup><i class=\\"footnote\\">The Hiphil of the verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d0</span> has Hirek in the second syllable followed by <span dir=\\"rtl\\">\\u05d9\\u05d0</span>, <em>e.g</em>. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d0</span> \\u201che called,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e7\\u05b0\\u05e8\\u05b4\\u05d9\\u05d0</span>, while the Hiphil of the verb <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span> has Kamez followed by <span dir=\\"rtl\\">\\u05d4</span>, <em>e.g</em>. <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05d4</span> \\u201che met,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05b4\\u05e7\\u05b0\\u05e8\\u05c7\\u05d4</span>. This distinction is, however, not always adhered to: so here <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05b4\\u05d9</span>, the apocopated form of <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05b4\\u05d9\\u05d0</span>, instead of <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05dc\\u05c7\\u05d4</span> the root being <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d4</span>.</i>;\\u05dc\\u05f4\\u05d0</span> comp. <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05dc\\u05d5\\u05d0\\u05d9\\u05d4 \\u05d0\\u05e9\\u05e8 \\u05d7\\u05dc\\u05d4</span> \\u201cthe sicknesses which the Lord hath laid upon it\\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span dir=\\"rtl\\">\\u05d0\\u05dd \\u05ea\\u05e9\\u05d9\\u05dd \\u05d0\\u05e9\\u05dd \\u05e0\\u05e4\\u05e9\\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou shalt make his soul an offering for sin.\\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class=\\"footnote\\">The corresponding words of the Hebrew text are <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05ea \\u05d4\\u05e9\\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d4</span>, which was wrongly changed into <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05ea \\u05d4\\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it."], ["<span dir=\\"rtl\\">\\u05de\\u05e2\\u05de\\u05dc \\u05e0\\u05e4\\u05e9\\u05d5 \\u05d9\\u05e8\\u05d0\\u05d4 \\u05d9\\u05e9\\u05d1\\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cHe shall see of the travail of his soul, and shall be satisfied.\\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span dir=\\"rtl\\">\\u05e6\\u05d3\\u05d9\\u05e7 \\u05e2\\u05d1\\u05d3\\u05d9 \\u05dc\\u05e8\\u05d1\\u05d9\\u05dd \\u05d1\\u05d3\\u05e2\\u05ea\\u05d5 \\u05d9\\u05e6\\u05d3\\u05d9\\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cShall my righteous servant justify many.\\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class=\\"footnote\\">The passage referred to, \\u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow."], ["<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d1\\u05d9\\u05dd</span> <em>with the great</em>\\u2014comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cchief\\u201d (Est. i. 8)\\u2014to signify \\u201cthe prophets,\\u201d and understand by <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> <em>the strong</em> \\u201cthe patriarchs.\\u201d <sup>16</sup><i class=\\"footnote\\">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05d9\\u05dd</span> \\u201cgreat,\\u201d and <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cmighty\\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \\u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span dir=\\"rtl\\">\\u05de\\u05df \\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd \\u2550 \\u05d0\\u05ea \\u05e2\\u05e6\\u05d5\\u05de\\u05d9\\u05dd</span> \\u201cof the strong;\\u201d comp. <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05d4\\u05e2\\u05d9\\u05e8</span> \\u201cfrom the city\\u201d (Exod. ix. 29). <span dir=\\"rtl\\">\\u05ea\\u05d7\\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e8\\u05d4</span> <em>He poured out</em>. Some render it, \\u201che has discovered;\\u201d that is, \\u201che has done publicly.\\u201d I think it is to be compared with <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e2\\u05e8</span> \\u201cand she emptied\\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e2\\u05b7\\u05e8</span> the apocopated form of <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e2\\u05c7\\u05e8\\u05b6\\u05d4</span> is Piel, <span dir=\\"rtl\\">\\u05d4\\u05b6\\u05e2\\u05b1\\u05e8\\u05b8\\u05d4</span> is Hiphil.</i> and especially with <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e8 \\u05e0\\u05e4\\u05e9\\u05d9</span> \\u201cdo not pour out my soul\\u201d (Psalm cxli. 8), and to be rendered \\u201che poured out.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea</span> And with. <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2\\u05d9\\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \\u201cthe transgressors,\\u201d the heathen nations are meant.<sup>18</sup><i class=\\"footnote\\">That vexed and illtreated Israel.</i>"], ["I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class=\\"footnote\\">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\\u2014lxvi., have no inner connexion throughout, and that in this portion <span dir=\\"rtl\\">\\u05e2\\u05d1\\u05d3\\u05d9</span> \\u201cmy servant\\u201d refers to Israel. His own opinion is, that \\u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \\u201cmy servant,\\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \\u201cI gave my back to the smiters,\\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class=\\"footnote\\">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>"]], [["<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \\u201cbarren\\u201d and \\u201ca woman that did not bear\\u201d\\u2014the latter attribute being the explanation of the former\\u2014because of its small number. <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05dc\\u05d9 ,\\u05e4\\u05e6\\u05d7\\u05d9</span>. I have already explained these two words.<sup>1</sup><i class=\\"footnote\\">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d7\\u05dc\\u05d4</span> <em>That didst not travail with child</em>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ex. xv. 14); repeat <span dir=\\"rtl\\">\\u05e2\\u05e7\\u05e8\\u05d4</span> \\u201cO barren\\u201d before <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e0\\u05d9 \\u05d1\\u05e2\\u05d5\\u05dc\\u05d4 .\\u05d7\\u05dc\\u05d4 \\u05dc\\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class=\\"footnote\\">The explanation introduced by the words <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d3\\u05e2\\u05ea \\u05e8\\u05de\\u05f4\\u05d4 \\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da \\u05d0\\u05de\\u05ea</span>, \\u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\\u201d refers doubtlessly to the words <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span>, \\u201cthe children of the married woman.\\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc</span>), that is, every nation that has its own king, is meant here by <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span> \\u201cthe married wife.\\u201d<sup>3</sup><i class=\\"footnote\\">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>"], ["<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span dir=\\"rtl\\">\\u05d9\\u05d8\\u05d5</span> <em>Let them stretch forth</em>. Let \\u201cthe children of the desolate\\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d0\\u05de\\u05e8</span> \\u201cand one said\\u201d (Gen. xlviii. 1). <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05d7\\u05e9\\u05db\\u05d9</span> <em>Prevent</em><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cSpare not.\\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\\u2014The restoration of the towns and villages is meant by this figure."], ["<span dir=\\"rtl\\">\\u05ea\\u05e4\\u05e8\\u05d5\\u05e6\\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThou shalt break forth.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e8\\u05e6\\u05ea</span> \\u201cand thou shalt spread abroad\\u201d (Gen. xxviii. 14). Some connect it with <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e5</span> \\u201cto break forth\\u201d<sup>7</sup><i class=\\"footnote\\">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d9\\u05d1\\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \\u201cthey\\u201d refers to <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05da</span> \\u201cthy seed.\\u201d<sup>8</sup><i class=\\"footnote\\">I. E. makes this observation, as if to say, that in spite of the change in number (<span dir=\\"rtl\\">\\u05d9\\u05d9\\u05e8\\u05e9</span> sing., <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e9\\u05d9\\u05d1\\u05d5</span> pl.) the noun <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05da</span> is the subject to both verbs.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05d7\\u05e4\\u05d9\\u05e8\\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d7\\u05e4\\u05e8\\u05d4</span> \\u201cand shall be confounded\\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class=\\"footnote\\">This is the translation of the words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05d2\\u05dc\\u05d5\\u05ea \\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span>; but <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span> is rather suspicious; for first, the third person <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d5\\u05ea \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cthe stay of the Israelites in Egypt is meant.\\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span>, according to this explanation, is \\u201cthy vigour\\u201d or \\u201cthe period of thy vigour\\u201d\\u2014that is, the period of the independence of the Israelites, the opposite of <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05da</span> \\u201cthy widowhood,\\u201d the period of weakness and bereavement. According to the former explanation, <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d5\\u05de\\u05d9\\u05da</span> \\u201cthy youth\\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05de\\u05e0\\u05d5\\u05ea\\u05d9\\u05da</span>, \\u201cthy widowhood,\\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence."], ["<span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b7\\u05d9\\u05b4\\u05da\\u05b0 ,\\u05e2\\u05e9\\u05c1\\u05c2\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b7\\u05d9\\u05b4\\u05da\\u05b0 ,\\u05e2\\u05e9\\u05c1\\u05b9\\u05b7\\u05d9\\u05b4\\u05da\\u05b0</span> instead of <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05d5\\u05b9\\u05e2\\u05b2\\u05dc\\u05b5\\u05da\\u05b0 ,\\u05e2\\u05d5\\u05b9\\u05e9\\u05b9\\u05b5\\u05da\\u05b0</span>.</i> comp. <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b0\\u05e2\\u05e9\\u05c7\\u05c1\\u05d9\\u05d5</span> \\u201cin Him that made him\\u201d (Ps. cxlix. 2); <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05dd</span> \\u201cGod;\\u201d <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05d5\\u05e0\\u05d9\\u05dd</span> \\u201cLord;\\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class=\\"footnote\\">I. E. calls this form <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da \\u05db\\u05d1\\u05d5\\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e2\\u05dc\\u05d9\\u05da</span> \\u201cThine husband\\u201d is here used for <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05da</span> \\u201cthy King.\\u201d and <span dir=\\"rtl\\">\\u05e2\\u05e9\\u05d9\\u05da</span> \\u201cthy Maker\\u201d for <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span> \\u201cthy God.\\u201d<sup>13</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e0\\u05d4 \\u05d8\\u05e2\\u05dd \\u05d1\\u05d5\\u05e2\\u05dc\\u05d9\\u05da \\u05db\\u05de\\u05d5 \\u05de\\u05dc\\u05db\\u05da \\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da \\u05db\\u05de\\u05d5</span>. Lit. The meaning of \\u201cthy husband\\u201d is \\u201cthy king and thy God,\\u201d as <em>e.g</em>.; in his remark on <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d5\\u05dc\\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span> from <span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05da</span>, and consider it as the explanation of <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e9\\u05d9\\u05da</span>, which is to be supplied; the emended text would be <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e9\\u05d9\\u05da \\u05db\\u05de\\u05d5 \\u05d5\\u05d0\\u05dc\\u05d4\\u05d9\\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \\u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\\u201d etc., (Zeph. iii. 9)."], ["<em>As a woman forsaken</em>, etc. \\u201cThe reproach of Israel\\u2019s widowhood,\\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \\u201cthy Maker is thy husband,\\u201d etc., (ver. 5)\\u2014<span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05d1\\u05ea</span> \\u201cgrieved\\u201d is an adjective, not a participle, which it resembles in form\\u2014the text continues therefore, \\u201cthe Lord hath called thee.\\u201d<sup>14</sup><i class=\\"footnote\\">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea \\u05e0\\u05e2\\u05d5\\u05e8\\u05d9\\u05dd \\u05db\\u05d9 \\u05ea\\u05de\\u05d0\\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class=\\"footnote\\">A. V., \\u201cWhen thou wast refused.\\u201d</i> thou hast been."], ["<span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d2\\u05e2</span> <em>For a moment</em>. The preposition <span dir=\\"rtl\\">\\u05d1</span> is here pleonastic as in <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d7\\u05dc\\u05d4</span> \\u201cat the beginning\\u201d <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d5\\u05e0\\u05d4</span> \\u201cat first.\\u201d<sup>16</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05d5\\u05df</span>; but since this word has the meaning \\u201cin the first month,\\u201d it is to be emended into <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0\\u05e9\\u05e0\\u05d4</span>, \\u201cat first;\\u201d comp. I. E. on i. 26.\\u2014The <span dir=\\"rtl\\">\\u05d1</span> in <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d2\\u05e2</span> may justly be considered as superfluous, since <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is here used as a noun, and the accusative without the preposition <span dir=\\"rtl\\">\\u05d1</span> would likewise express the duration of time. This is not the case with <span dir=\\"rtl\\">\\u05d1\\u05ea\\u05d7\\u05dc\\u05d4</span>, which without the preposition is a noun, \\u201cthe beginning;\\u201d with the preposition it is an adverb meaning \\u201cat first.\\u201d</i> Some say that the meaning of <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is \\u201crebuke;\\u201d comp. <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d2\\u05e2</span> \\u201cwho rebuketh.\\u201d<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cThat divided.\\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class=\\"footnote\\">By the parallelism <span dir=\\"rtl\\">\\u05e8\\u05d2\\u05e2</span> is the opposite of <span dir=\\"rtl\\">\\u05e8\\u05d7\\u05de\\u05d9\\u05dd</span> \\u201cmercy.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e9\\u05e6\\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \\u201cI hid my face for a moment.\\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness."], ["<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class=\\"footnote\\">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \\u201cNeither will I again smite any more every thing living as I have done,\\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class=\\"footnote\\">I. E. could better refer to the same word <span dir=\\"rtl\\">\\u05e7\\u05e6\\u05e3</span> \\u201cwrath,\\u201d used before (ver. 8).</i>"], ["<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class=\\"footnote\\">I. E. seems to have read <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05da</span> \\u201cthy peace,\\u201d instead of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05de\\u05d9</span> \\u201cmy peace.\\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span dir=\\"rtl\\">\\u05ea\\u05de\\u05d5\\u05d8\\u05d9\\u05e0\\u05d4</span> <em>Shall be removed</em>. It is the same form as <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05b6\\u05d9\\u05e0\\u05c7\\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has two forms.<sup>22</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05c7\\u05d4</span> with preceding Sheva, and <span dir=\\"rtl\\">\\u05e0\\u05c7\\u05d4</span> with preceding Segol (<span dir=\\"rtl\\">\\u2013\\u05b6\\u05d9</span>); <em>e.g</em>., <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05c7\\u05e9\\u05b9\\u05c1\\u05d1\\u05b0\\u05e0\\u05c7\\u05d4</span> and <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05e9\\u05c1\\u05d5\\u05bc\\u05d1\\u05b6\\u05d9\\u05e0\\u05c7\\u05d4</span></i>"], ["<span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e2\\u05e8\\u05d4</span> \\u201cTempestuous;\\u201d comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e2\\u05e8</span> (Jon. i. 11); or \\u201cTossed with tempest.\\u201d Jerusalem is meant.<sup>22a</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d0 \\u05d6\\u05d0\\u05ea \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span>; either <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d0</span> or <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea</span> is superfluous, or <span dir=\\"rtl\\">\\u05d1\\u05ea</span> is to be read instead of <span dir=\\"rtl\\">\\u05d6\\u05d0\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05da</span> A precious stone of black colour. Some think that it is the same as <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05da</span>, \\u201can emerald\\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8\\u05d9\\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class=\\"footnote\\">Saadiah is of opinion that <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8</span> signifies a stone of white colour, because of the expression <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e0\\u05ea \\u05d4\\u05e1\\u05e4\\u05d9\\u05e8</span>, \\u201cthe white colour of the sapphire\\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \\u201cthe pavement of a sapphire stone,\\u201d and infers, by means of the rule of parallelism, that <span dir=\\"rtl\\">\\u05e1\\u05e4\\u05d9\\u05e8</span> has the same colour as <span dir=\\"rtl\\">\\u05e4\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>, of which the verb <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d5</span> \\u201cthey are red\\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7)."], ["<span dir=\\"rtl\\">\\u05db\\u05d3\\u05db\\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05de\\u05e9\\u05ea\\u05d9\\u05da</span> <em>And thy windows</em>. It is derived from <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201csun.\\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9\\u05d4</span> is the name of the aperture through which the sunlight (<span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05d9\\u05de\\u05d5 \\u05d6\\u05db\\u05d5\\u05db\\u05d9\\u05d5\\u05ea \\u05d5\\u05d4\\u05df \\u05d1\\u05d7\\u05dc\\u05d5\\u05e0\\u05d5\\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05df \\u05d6\\u05db\\u05d5\\u05db\\u05d9\\u05d5\\u05ea \\u05d9\\u05e9\\u05d9\\u05de\\u05d5 \\u05d1\\u05d7\\u05dc\\u05d5\\u05e0\\u05d5\\u05ea</span> \\u201cand these are transparent things which are put in the windows.\\u201d</i> in stately palaces. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd thy gates.\\u201d</i> And the windows of thy gates.<sup>26</sup><i class=\\"footnote\\">The words of the Hebrew text, <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05d4\\u05de\\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e2\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd</span> \\u201cand these\\u201d could refer; secondly, <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9\\u05d5\\u05ea</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201csun,\\u201d and not from the verb <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9</span> \\u201cto serve\\u201d or \\u201cto attend;\\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u0597 \\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u05d5\\u05d4\\u05df \\u05d4\\u05e9\\u05de\\u05e9\\u05d5\\u05ea \\u05e2\\u05dc \\u05d4\\u05e9\\u05e2\\u05e8</span>. The translation is based on this suggestion.</i> <span dir=\\"rtl\\">\\u05d0\\u05e7\\u05d3\\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span dir=\\"rtl\\">\\u05d0</span> is prosthetic; comp. <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d7\\u05d4</span> \\u201cis kindled\\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value."], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class=\\"footnote\\">Comp. c. iii., Note 5.</i> and is used as a synonym of <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05de\\u05d9\\u05d3</span> \\u201cpupil.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1</span> <em>And great shall be</em>. It is a verb; the <span dir=\\"rtl\\">\\u05d5</span> turns the past into the future."], ["<span dir=\\"rtl\\">\\u05ea\\u05db\\u05e0\\u05e0\\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span dir=\\"rtl\\">\\u05ea</span> is omitted and compensated by the Dagesh in the <span dir=\\"rtl\\">\\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05db\\u05d9\\u05dd</span> \\u201cthe kings\\u201d of the Hebrew text is perhaps a corruption of <span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power."], ["<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8 \\u05d9\\u05d2\\u05d5\\u05e8</span>. According to R. Jonah: \\u201cthey will surely gather together;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05de\\u05d2\\u05d5\\u05e8\\u05d5\\u05ea</span> \\u201cbarns,\\u201d<sup>28</sup><i class=\\"footnote\\">Lit., \\u201cthe places where the corn is gathered together.\\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \\u201cIs it possible, that any alliance should be made except with my permission ?\\u201d (The alliance between Gog and Magog is here referred to.) \\u201cHe who is now thy ally, and will then become thy enemy, will fall.\\u201d<sup>29</sup><i class=\\"footnote\\">This explanation seems to be based on the meaning of the two prepositions <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05da</span> and <span dir=\\"rtl\\">\\u05d0\\u05ea ;\\u05e2\\u05dc\\u05d9\\u05da</span> \\u201cwith\\u201d indicates alliance, friendship; <span dir=\\"rtl\\">\\u05e2\\u05dc</span> \\u201cagainst,\\u201d enmity and war.</i> I take <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8 \\u05d9\\u05d2\\u05d5\\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05da \\u05d9\\u05e4\\u05d5\\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class=\\"footnote\\">A. V., \\u201cShall fall for thy sake.\\u201d</i> The verb <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> has here the same meaning as in <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05d4\\u05db\\u05e9\\u05d3\\u05d9\\u05dd \\u05d0\\u05ea\\u05d4 \\u05e0\\u05d5\\u05e4\\u05dc</span> \\u201cthou fallest away to the Chald\\u04d5ans\\u201d (Jer. xxxvii. 13); and in <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e4\\u05e0\\u05d9 \\u05db\\u05dc \\u05d0\\u05d7\\u05d9\\u05d5 \\u05e0\\u05e4\\u05dc</span> \\u201che surrendered to all his brethren\\u201d (Gen. xxv. 18); namely: \\u201cto submit to the authority of.\\u201d<sup>31</sup><i class=\\"footnote\\">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \\u201cto surrender,\\u201d is not even mentioned there.</i>"], ["<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d5\\u05e6\\u05d9\\u05d0 \\u05db\\u05dc\\u05d9 \\u05dc\\u05de\\u05e2\\u05e9\\u05d4\\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cAn instrument for his work.\\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith."], ["<span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8 \\u05e2\\u05dc\\u05d9\\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e6\\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e1\\u05e8</span> \\u201cis taken away,\\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \\u201cany weapon,\\u201d etc.<sup>33</sup><i class=\\"footnote\\">This same opinion, that the phrase \\u201cevery tongue,\\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \\u201cIt is a figurative expression.\\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land."]], [["<span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class=\\"footnote\\">As to the verb \\u201cto eat\\u201d being used in a figurative sense, signifying \\u201cto learn,\\u201d \\u201cto perceive.\\u201d</i> \\u201cEat this roll,\\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class=\\"footnote\\">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class=\\"footnote\\">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\\u2019s Song ii. 4.\\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>"], ["<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class=\\"footnote\\">By the term <span dir=\\"rtl\\">\\u05d7\\u05db\\u05de\\u05d5\\u05ea \\u05e0\\u05db\\u05e8\\u05d9\\u05d5\\u05ea</span> \\u201cprofane science,\\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span dir=\\"rtl\\">\\u05d1\\u05d3\\u05e9\\u05df</span> <em>In fatness</em>. Comp. <span dir=\\"rtl\\">\\u05d3\\u05e9\\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class=\\"footnote\\">A second explanation is indicated by I. E. in the additional words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d8\\u05e2\\u05de\\u05d5</span> \\u201cor its meaning is;\\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d8\\u05e2\\u05dd</span>; the two words have therefore been omitted in the translation.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5 \\u05d0\\u05dc\\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05d4 \\u05d0\\u05dc\\u05d9</span> \\u201cturn in to me\\u201d (Jud. iv. 18).<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05dc\\u05da</span> \\u201cto go\\u201d signifies removal from the place of him that speaks, <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d0</span> \\u201cto come,\\u201d approach to it. The preposition <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9</span> demands the verb <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05d0\\u05d5</span>, while the verb <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5</span> demands <span dir=\\"rtl\\">\\u05de\\u05de\\u05e0\\u05d9</span>; I. E. therefore explains the words <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05db\\u05d5 \\u05d0\\u05dc\\u05d9</span> as an elliptical phrase, meaning, \\u201cand go from your place and come unto me.\\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \\u201cmy mercy will I keep for him for evermore,\\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \\u201cDavid\\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \\u201cIsrael\\u201d for the same reason;<sup>7</sup><i class=\\"footnote\\">See I. E. on xlix. 3.</i> and the meaning of <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d0\\u05de\\u05e0\\u05d9\\u05dd \\u05d7\\u05e1\\u05d3\\u05d9 \\u05d3\\u05d5\\u05d3</span> is in that case: \\u201cfor the kindness of Messiah is sure.\\u201d<sup>8</sup><i class=\\"footnote\\">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d9\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201can everlasting covenant.\\u201d According to the first explanation the \\u201ceverlasting covenant\\u201d promised here, is compared with \\u201cthe everlasting covenant\\u201d which God made with King David.</i> This explanation is supported by the next verse."], ["<em>Behold, I have given him</em>, namely, Messiah. <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05de\\u05d9\\u05dd</span> \\u201cThe people,\\u201d the <span dir=\\"rtl\\">\\u05dc</span> being radical; or \\u201cto the people,\\u201d the <span dir=\\"rtl\\">\\u05dc</span> being a preposition.<sup>9</sup><i class=\\"footnote\\">There are in Hebrew two words which signify \\u201cnation,\\u201d namely: <span dir=\\"rtl\\">\\u05d0\\u05b9\\u05dd</span> and <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05b9\\u05dd</span>; pl. <span dir=\\"rtl\\">\\u05d0\\u05bb\\u05de\\u05bc\\u05b4\\u05d9\\u05dd</span> (Ps. cxvii. 1) and <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05bb\\u05de\\u05bc\\u05b4\\u05d9\\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e6\\u05d5\\u05d4</span> And one that issues commands.<sup>10</sup><i class=\\"footnote\\">This remark appears to be quite superfluous, since <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b5\\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b6\\u05d4</span>, but the construct state of the noun <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e6\\u05b7\\u05d5\\u05bc\\u05b6\\u05d4</span> \\u201ccommander.\\u201d See Kimchi ad locum.</i>"], ["<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \\u201cI called my servant,\\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class=\\"footnote\\">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class=\\"footnote\\">The regular form of the two verbs is: <span dir=\\"rtl\\">\\u05e2\\u05c7\\u05e0\\u05b0\\u05da\\u05b8 ,\\u05e4\\u05bc\\u05b0\\u05d0\\u05b5\\u05e8\\u05b0\\u05da\\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span dir=\\"rtl\\">\\u05e2\\u05c7\\u05e0\\u05c7\\u05da\\u05b0</span> \\u201cHe hath answered thee\\u201d (xxx. 19)."], ["<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class=\\"footnote\\">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \\u201cwhile the decree is not yet resolved upon:\\u201d in a similar way the phrase, \\u201cwhile He is near\\u201d is to be explained, namely, \\u201cwhile He permits His glory to rest upon the temple.\\u201d<sup>14</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05e9\\u05db\\u05d9\\u05e0\\u05d4 \\u05e9\\u05d4\\u05d9\\u05d0 \\u05d1\\u05de\\u05e7\\u05d3\\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \\u201cwhile the decree is not yet resolved upon.\\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span> \\u201cor\\u201d before <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6</span> has been dropped; and have restored it in the translation.</i>"], ["<em>Let the wicked forsake</em>, etc. This is the explanation of \\u201cSeek ye the Lord,\\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d9\\u05e9 \\u05d0\\u05d5\\u05df \\u05de\\u05d7\\u05e9\\u05d1\\u05ea\\u05d9\\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d6\\u05d1</span> \\u201clet him forsake.\\u201d The principal points, \\u201cthe thought and the deed\\u201d are mentioned by the prophet.<sup>15</sup><i class=\\"footnote\\">According to I. E. <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span> signifies the way of action, the practice, contrasted with <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d1\\u05d4</span> \\u201cthought,\\u201d \\u201cplan.\\u201d</i> <em>He will abundantly pardon</em> the iniquities."], ["<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19)."], ["<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class=\\"footnote\\">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span dir=\\"rtl\\">\\u05db\\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>"], ["<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater."], ["<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets."], ["<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class=\\"footnote\\">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \\u201cAnd they shall bring all your brethren upon horses,\\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class=\\"footnote\\">To the Babylonian exile and the Roman exile.</i> <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d7\\u05d0\\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class=\\"footnote\\">Comp. Dan. ii. 35, v. 19.</i> <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d7\\u05d4</span> \\u201cand shall reach\\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class=\\"footnote\\">The two verbs compared by I. E. are not the same, the one is <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d4</span>, the other <span dir=\\"rtl\\">\\u05dc\\u05f4\\u05d0</span>; but <span dir=\\"rtl\\">\\u05d0</span> and <span dir=\\"rtl\\">\\u05d4</span> interchange. The word <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea</span> before <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d7\\u05d4</span> seems to be a corruption of <span dir=\\"rtl\\">\\u05d5\\u05de\\u05d2\\u05d6\\u05e8\\u05ea\\u05d5</span>; since <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d7\\u05d0\\u05d5</span> is not derived from <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span dir=\\"rtl\\">\\u05de\\u05d7\\u05d0</span>, \\u201cto join,\\u201d \\u201cto clap,\\u201d or \\u201cto strike.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e6\\u05d5\\u05e5</span> <em>The thorn</em>. Comp. <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> \\u201cthe thorns\\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05e4\\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class=\\"footnote\\">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>"]], [["<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \\u201csalvation is near to come.\\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins."], ["<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05dc\\u05d5</span> <em>From polluting it</em>. It is certain that the <span dir=\\"rtl\\">\\u05ea</span> in <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> indicates the feminine gender;<sup>1</sup><i class=\\"footnote\\">It is generally believed that the <span dir=\\"rtl\\">\\u05ea</span> in <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> is radical and that it is formed from <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, like <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05b7\\u05e0\\u05bc\\u05c7\\u05d1</span> \\u201cthief\\u201d from <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05c7\\u05e0\\u05b7\\u05d1</span> \\u201cto steal.\\u201d I. E. either derives the word from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return,\\u201d \\u201cto rest,\\u201d or believes that one <span dir=\\"rtl\\">\\u05ea</span> has been dropped.</i> the masculine pronoun <span dir=\\"rtl\\">\\u05d5\\u05b9</span> refers to the masculine noun <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05dd</span> \\u201cday,\\u201d which may be supplied before <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, or to the verbal noun <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b4\\u05de\\u05bc\\u05d5\\u05bc\\u05e8</span> implied in the verb <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05de\\u05b5\\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class=\\"footnote\\">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span dir=\\"rtl\\">\\u05d5\\u05b9</span> in <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e6\\u05e4\\u05e0\\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span dir=\\"rtl\\">\\u05e9\\u05e0\\u05d9 \\u05d4\\u05d0\\u05e0\\u05e9\\u05d9\\u05dd</span> \\u201cthe two men;\\u201d it is therefore explained to refer to the noun <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d7</span> \\u201cthe taking\\u201d contained in the verb <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e7\\u05d7</span> \\u201cand she took,\\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05dd</span> (Prov. xv. 22) is <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> \\u201ccounsel,\\u201d which is contained in the participle <span dir=\\"rtl\\">\\u05d9\\u05d5\\u05e2\\u05e6\\u05d9\\u05dd</span> \\u201cthey that give counsel.\\u201d The masculine suffix <span dir=\\"rtl\\">\\u05d5\\u05b9</span> in <span dir=\\"rtl\\">\\u05de\\u05d7\\u05dc\\u05dc\\u05d5</span> is in the same way explained to refer to the masculine noun <span dir=\\"rtl\\">\\u05e9\\u05de\\u05d5\\u05e8</span> \\u201cthe keeping,\\u201d contained in the participle <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8</span> \\u201cwho keepeth.\\u201d</i> compare the remark of R. Moses Hakkohen on <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05ea\\u05bc\\u05b4\\u05e6\\u05b0\\u05e4\\u05bc\\u05b0\\u05e0\\u05d5\\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \\u201cthe taking;\\u201d<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cAnd hid them.\\u201d</i> compare also <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d1 \\u05d9\\u05e2\\u05e6\\u05d9\\u05dd \\u05e2\\u05e6\\u05d4 \\u05ea\\u05e7\\u05d5\\u05dd \\u2550 \\u05d1\\u05e8\\u05d1 \\u05d9\\u05e2\\u05e6\\u05d9\\u05dd \\u05ea\\u05e7\\u05d5\\u05dd</span>, \\u201cin the multitude of counsellors it is established\\u201d<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cBut in multitude of counsellors they (the purposes <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d1\\u05d5\\u05ea</span>) are established.\\u201d</i> (Prov. xv. 22), the word <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d4</span> being supplied."], ["<em>The son of the stranger</em>. The true proselytes. <span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e0\\u05bc\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span dir=\\"rtl\\">\\u05d4</span>, which is here equivalent to the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cthat;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d4\\u05dc\\u05d1\\u05d5\\u05d0</span> \\u201cwho went\\u201d (Jos. x. 24)<sup>5</sup><i class=\\"footnote\\">The past of the Niphal of <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d4</span> is <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span>, the participle <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05b6\\u05d4</span> m., <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> f. Because of the preceding <span dir=\\"rtl\\">\\u05d1\\u05df \\u05d4\\u05e0\\u05db\\u05e8</span> the masculine is here required, and <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05dc\\u05b0\\u05d5\\u05c7\\u05d4</span> is consequently the past, third person masculine; the <span dir=\\"rtl\\">\\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05e0\\u05b4\\u05d9\\u2550\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b7\\u05e0\\u05d9</span> \\u201cThe Lord will separate me.\\u201d Comp. <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05d4\\u05d1\\u05b7\\u05e0\\u05d9</span> \\u201c(my husband) will love me\\u201d (Gen. xxix. 32).<sup>6</sup><i class=\\"footnote\\">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d1\\u05b0\\u05d3\\u05b4\\u05d9\\u05dc\\u05b7\\u05e0\\u05b4\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d1\\u05b0\\u05d3\\u05bc\\u05b4\\u05d9\\u05dc\\u05b5\\u05e0\\u05b4\\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children."], ["<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class=\\"footnote\\">The words \\u201con account of God having rested on that day\\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord."], ["<span dir=\\"rtl\\">\\u05d9\\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13."], ["<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \\u201cthe sons of the strangers,\\u201d because they are the last named (ver. 3). Comp. \\u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments."], ["<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41)."], ["<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class=\\"footnote\\">The words of the Hebrew text are: <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d0\\u05dd \\u05e2\\u05dc\\u05d5 \\u05de\\u05d1\\u05d1\\u05dc \\u05d5\\u05de\\u05e2\\u05d9\\u05dc\\u05dd \\u05d5\\u05de\\u05d0\\u05e9\\u05d5\\u05e8</span>. It is impossible to make sense of these words; <span dir=\\"rtl\\">\\u05d0\\u05dd</span> is probably the cause of the confusion, and if we replace it by <span dir=\\"rtl\\">\\u05d4\\u05dd</span>, \\u201cthey,\\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \\u201cthe outcasts of Israel\\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span dir=\\"rtl\\">\\u05d0\\u05dd</span> into <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d4\\u05dd</span> \\u201cwith them;\\u201d and to translate the phrase thus: \\u201cFor people of Babylon, Elam, Assyria went up with them\\u201d (the Israelites). The remark would in that case not explain the expression \\u201coutcasts of Israel,\\u201d but the word <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span dir=\\"rtl\\"><sup>8a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span> of the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05d5\\u05f4\\u05f4\\u05d5 \\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>.</i>\\u05dc\\u05e0\\u05e7\\u05d1\\u05e6\\u05d9\\u05d5</span>, \\u201cthat are gathered unto him,\\u201d refers to Israel."], ["<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d9\\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span dir=\\"rtl\\">\\u05d0\\u05ea\\u05d4</span> \\u201cto come;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea\\u05d4</span>, \\u201cand He came\\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other."], ["<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d1\\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05d9\\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cSleeping.\\u201d</i> It is hap. leg.; the <span dir=\\"rtl\\">\\u05d4</span> is radical as in <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d5 \\u05d5\\u05d4\\u05e0\\u05d5</span> \\u201cconceiving and uttering\\u201d (lix. 13).<sup>10</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d9\\u05dd \\u05d5\\u05d4\\u05d5\\u05d2\\u05d9\\u05dd</span>; but since those words do not occur in the Bible, the words <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5 \\u05d5\\u05d4\\u05d2\\u05d5</span> have been substituted for them. I. E. read perhaps <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d9\\u05dd \\u05d5\\u05d4\\u05d2\\u05d9\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d5 \\u05d5\\u05d4\\u05d2\\u05d5</span>.</i> The participle Hiphil has always <span dir=\\"rtl\\">\\u05de</span> at the beginning.\\u2014R. Jonah says that the Targum renders <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05d9\\u05dd</span> by <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d9\\u05de\\u05d9\\u05df</span> \\u201cslumbering,\\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class=\\"footnote\\">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \\u201cthe slumberers.\\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d9 \\u05e0\\u05e4\\u05e9</span> <em>Greedy</em>. The word <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span> is mostly used in Scripture to express the \\u201cappetitive soul;\\u201d<sup>12</sup><i class=\\"footnote\\">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, \\u201csoul,\\u201d are mentioned there; one of them, which is mostly understood by <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9</span>, is <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d4\\u05e6\\u05d5\\u05de\\u05d7\\u05ea</span> or <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05d4\\u05de\\u05ea\\u05d0\\u05d5\\u05d4</span>, \\u201cthe vegetative or appetitive soul.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e4\\u05e9\\u05d5 \\u05de\\u05d0\\u05db\\u05dc \\u05ea\\u05d0\\u05d5\\u05d4</span> \\u201cand his soul (abhorreth) dainty meat\\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05ea \\u05e0\\u05e4\\u05e9</span> \\u201cgreediness;\\u201d<sup>12a</sup><i class=\\"footnote\\">Lit., \\u201cStrength of appetite.\\u201d</i> \\u201cthey can never have enough.\\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d9\\u05df</span> <em>Understand</em>. It is infinitive. <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e6\\u05e2\\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span dir=\\"rtl\\">\\u05de\\u05d4 \\u05d1\\u05e6\\u05e2</span> \\u201cwhat profit is there\\u201d (Ps. xxx. 10). <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05d4\\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class=\\"footnote\\">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05e9</span>, and also <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05e6\\u05e2\\u05d5</span> are preceding. The similar phrase, <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d4\\u05e2\\u05dd \\u05de\\u05e7\\u05e6\\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e6\\u05d4\\u05d5</span>, \\u201ceveryone, from whatever quarter he might come.\\u201d</i>"], ["<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \\u201cCome, let us buy wine.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e1\\u05d1\\u05d0\\u05d4 \\u05e9\\u05db\\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05e8</span> in the Hebrew text is probably a corruption of <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05ea\\u05db\\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0</span> means \\u201cto drink too much.\\u201d Comp. I. E. on Deut. xxi. 20.\\u2014To explain <span dir=\\"rtl\\">\\u05e9\\u05db\\u05e8</span> by <span dir=\\"rtl\\">\\u05de\\u05e9\\u05db\\u05e8</span> \\u201cof strong drink\\u201d would be wrong, since <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0</span> does not govern the preposition <span dir=\\"rtl\\">\\u05de\\u05df</span> \\u201cof;\\u201d and would not be supported by the phrase quoted.</i> Comp. <span dir=\\"rtl\\">\\u05e1\\u05d1\\u05d0\\u05d9 \\u05d9\\u05d9\\u05df</span> \\u201cwine-bibbers\\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting."]], [["<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city."], ["<span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0 \\u05e9\\u05dc\\u05d5\\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \\u201cThou shalt die in peace\\u201d (Jer. xxxiv. 5); \\u201cAnd thou shalt go to thy fathers in peace\\u201d (Gen. xv. 15). <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5 \\u05e2\\u05dc \\u05de\\u05e9\\u05db\\u05d1\\u05d5\\u05ea\\u05dd \\u05d4\\u05dc\\u05da \\u05e0\\u05db\\u05d7\\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class=\\"footnote\\">A. V., \\u201cThey shall rest in their beds, each one walking in his uprightness.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05e8\\u05d9 \\u05d9\\u05d9 \\u05d0\\u05dc\\u05d4\\u05d9\\u05db\\u05dd \\u05ea\\u05dc\\u05db\\u05d5</span> \\u201cye shall walk after the Lord your God\\u201d (Deut. xiii. 5). Some explain the verse thus: \\u201cPeace and tranquillity shall come to them, and they that walk,\\u201d etc.<sup>2</sup><i class=\\"footnote\\">According to the first explanation <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd \\u2550 \\u05e9\\u05dc\\u05d5\\u05dd</span> \\u201cin peace,\\u201d and the subject <span dir=\\"rtl\\">\\u05d4\\u05e6\\u05d3\\u05d9\\u05e7</span> \\u201cthe righteous\\u201d must be supplied, which is the subject to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d0</span> as well as to <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5</span>; to the latter in a collective sense. According to the second explanation <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> is the subject to <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d5\\u05d0</span>, and <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d5\\u05dd</span> together with <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> \\u201ctranquillity\\u201d (which must be supplied), the subject to the plural form <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d5\\u05d7\\u05d5</span>, \\u201cthey shall rest.\\u201d But whence we have to get the supplementary <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e7\\u05d8</span> is not explained.</i> <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05db\\u05b0\\u05d7\\u05d5\\u05b9 \\u2550 \\u05e0\\u05b0\\u05db\\u05b9\\u05d7\\u05d5\\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class=\\"footnote\\">I. E. supposes here the form <span dir=\\"rtl\\">\\u05e0\\u05b9\\u05db\\u05b7\\u05d7 \\u2550 \\u05e0\\u05b6\\u05db\\u05b7\\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>"], ["<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span dir=\\"rtl\\">\\u05d1\\u05e0\\u05d9 \\u05e2\\u05d5\\u05e0\\u05e0\\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e0\\u05e0\\u05d9\\u05dd</span> \\u201cand sorcerers\\u201d (ii. 6). <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2 \\u05de\\u05e0\\u05d0\\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d6\\u05e0\\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d6\\u05e0\\u05d4</span> is either an elliptical phrase \\u201cand of her that is a whore\\u201d or a noun (<span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e0\\u05d4 \\u2550 \\u05ea\\u05d6\\u05e0\\u05d4</span>) with the prefix <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7 \\u2550 \\u05d5\\u05b7</span> \\u201cand the.\\u201d</i> The sense of the whole is: Men and women, both are bad."], ["<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us."], ["<span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05de\\u05d9\\u05dd \\u05d1\\u05d0\\u05dc\\u05d9\\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class=\\"footnote\\">The noun <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d9\\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span> \\u201cWho are conceived,\\u201d similar in form to <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e6\\u05d1\\u05d9\\u05dd</span> \\u201cthat stood\\u201d (Gen. xlv. 1), is the Niphal of <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dd</span> \\u201cto conceive;\\u201d comp. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc\\u05bc \\u05d9\\u05b7\\u05d7\\u05b5\\u05dd</span> \\u201cwhensoever (the stronger cattle) did conceive\\u201d (Gen. xxx. 41). This expression is the description of \\u201cchildren of transgression\\u201d (ver. 4); comp., \\u201cAnd in sin did my mother conceive me\\u201d (Ps. li. 7). <span dir=\\"rtl\\">\\u05e9\\u05d7\\u05d8\\u05d9 \\u05d4\\u05d9\\u05dc\\u05d3\\u05d9\\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05d7\\u05d8</span> \\u201cand I pressed\\u201d<sup>5</sup><i class=\\"footnote\\">I. E. read <span dir=\\"rtl\\">\\u05e9\\u05b9\\u05d7\\u05b2\\u05d8\\u05b5\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05d7\\u05b2\\u05d8\\u05b5\\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children."], ["<span dir=\\"rtl\\">\\u05d1\\u05d7\\u05dc\\u05e7\\u05d9</span> <em>Among the smooth stones</em>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05e7\\u05d9 \\u05d0\\u05d1\\u05e0\\u05d9\\u05dd</span> \\u201csmooth stones\\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cShould I receive comfort in these ?\\u201d</i> the evil with which I intend to afflict thee. Some consider <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d7\\u05dd</span> to be Hithpael and explain it: \\u201cCould I receive comfort?\\u201d But it is not necessary to depart from the usual meaning of <span dir=\\"rtl\\"><sup>7</sup><i class=\\"footnote\\">\\u201cShall I alter my mind ?\\u201d \\u201cShall I regret ?\\u201d Comp. I. E. on Gen. vi. 6.</i>.\\u05d0\\u05b6\\u05e0\\u05bc\\u05c7\\u05d7\\u05b5\\u05dd</span>"], ["<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly."], ["<em>Behind the doors also</em>, etc., that is, also privately. <span dir=\\"rtl\\">\\u05d6\\u05db\\u05e8\\u05d5\\u05e0\\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cThy remembrance.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05db\\u05e8\\u05d5</span> \\u201cthe scent thereof\\u201d (Hos. xiv. 8); <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05db\\u05e8\\u05ea\\u05d4</span> \\u201ca sweet savour\\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span dir=\\"rtl\\">\\u05d2\\u05dc\\u05d9\\u05ea \\u05de\\u05d0\\u05ea\\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cThou hast discovered thyself to another than me.\\u201d</i> who covered thee.<sup>9a</sup><i class=\\"footnote\\">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea</span> is here used instead of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea\\u05d9</span> as <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d5\\u05db\\u05dc</span> instead of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d5\\u05db\\u05dc\\u05d9</span> \\u201cthou couldest\\u201d (Jer. iii. 5). <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05db\\u05e8\\u05ea \\u05dc\\u05da \\u05de\\u05d4\\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span dir=\\"rtl\\">\\u05d0\\u05d4\\u05d1\\u05ea \\u05de\\u05e9\\u05db\\u05d1\\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThou lovedst their bed.\\u201d</i> whom thou desiredst to lie with thee. <span dir=\\"rtl\\">\\u05d9\\u05d3 \\u05d7\\u05d6\\u05d9\\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cWhere thou sawest it.\\u201d</i> It has the same meaning as <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc \\u05de\\u05e7\\u05d5\\u05dd \\u05d0\\u05e9\\u05e8 \\u05ea\\u05e8\\u05d0\\u05d4</span> \\u201cin every place, which thou seest\\u201d (Deut. xii. 13)."], ["<span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAnd thou wentest.\\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class=\\"footnote\\">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9</span> \\u201cand thou gavest a present,\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05d5\\u05e8\\u05d4</span> \\u201cand a present\\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class=\\"footnote\\">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \\u201cHannagid\\u201d means \\u201cthe prince,\\u201d and is a title given to men of distinction.</i> derives <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05e8\\u05d4</span> from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05e8</span> \\u201cto see,\\u201d and explains it to signify \\u201cthe fees for the vision and prophecy;\\u201d according to this explanation <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e8\\u05d9</span> may be compared with <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d5\\u05e8\\u05e0\\u05d5</span> \\u201cI shall see him\\u201d (Num. xxiv. 17), and explained \\u201cthou didst go to see him.\\u201d <em>With oil</em>. Oil was exported from Palestine. <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05e8\\u05d9\\u05da</span> Thy messengers. <span dir=\\"rtl\\">\\u05d6\\u05ea\\u05e9\\u05e4\\u05d9\\u05dc\\u05d9</span> <em>And didst debase</em> thyself."], ["<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class=\\"footnote\\">I. E. supplies the masculine noun <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d9</span>, \\u201cmy heart,\\u201d as the subject to <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05d0\\u05e9</span>.</i> (comp. <span dir=\\"rtl\\">\\u05e9\\u05d0\\u05d5\\u05dc \\u05d5\\u05e0\\u05d5\\u05d0\\u05e9 \\u05de\\u05de\\u05e0\\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved."], ["<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span dir=\\"rtl\\">\\u05de\\u05d7\\u05e9\\u05d4</span> is a causative verb, and means \\u201csilencing.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05de\\u05d7\\u05e9\\u05d4 \\u05d5\\u05de\\u05e2\\u05d5\\u05dc\\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class=\\"footnote\\">A. V., \\u201cHave not I held my peace even of old.\\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05de\\u05d9 \\u05d3\\u05d0\\u05d2\\u05ea \\u05d5\\u05e0\\u05d5\\u05f3</span> \\u201cwhen hast thou feared me,\\u201d etc.;<sup>17</sup><i class=\\"footnote\\">One can hardly see how the meaning \\u201cwhen\\u201d can be found in the words <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9 ;\\u05d5\\u05d0\\u05ea \\u05de\\u05d9</span> is perhaps a corruption of <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05de\\u05d9</span>, and the meaning of I. E.\\u2019s remark would in that case be, \\u201cfor whom hast thou been afraid of me ?\\u201d</i> but I prefer the first explanation. Some compare <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05d9 \\u05de\\u05d7\\u05e9\\u05d4</span> with <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e9\\u05ea\\u05d9</span> \\u201cI have holden my peace\\u201d (xlii. 14), and explain it \\u201cI held my peace,\\u201d \\u201cI forbore;\\u201d it is in that case an anthropomorphism."], ["<span dir=\\"rtl\\">\\u05e6\\u05d3\\u05e7\\u05ea\\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me."], ["<span dir=\\"rtl\\">\\u05e7\\u05d1\\u05d5\\u05e6\\u05d9\\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span dir=\\"rtl\\">\\u05e7\\u05d1\\u05d5\\u05e6\\u05d9\\u05da</span> lit., \\u201cthose gathered by thee,\\u201d is an adjective, in form like <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d5\\u05d3\\u05d9</span> \\u201ctaught of\\u201d (liv. 13).<sup>18</sup><i class=\\"footnote\\">That is, \\u201cthe pupils of.\\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \\u201cthey will perish and not see the salvation which is coming from the Lord.\\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \\u201cwhosoever keepeth the Sabbath\\u201d etc. (lvi. 6).<sup>19</sup><i class=\\"footnote\\">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \\u201cand he that putteth a trust in me\\u201d a reference to the words \\u201cthat keepeth the Sabbath from polluting it.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05de\\u05e8</span> <em>And it will be said</em>. Lit., \\u201cand shall say\\u201d the subject, <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05d5\\u05de\\u05e8</span> \\u201che who will say,\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05d5\\u05e8\\u05d0</span> \\u201che who will call,\\u201d or <span dir=\\"rtl\\">\\u05d4\\u05db\\u05e8\\u05d5\\u05d6</span> \\u201cthe proclamation\\u201d is to be supplied.<sup>20</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, Note 5.</i> <span dir=\\"rtl\\">\\u05e1\\u05dc\\u05d5</span> Remove the stones from the path. The repetition of <span dir=\\"rtl\\">\\u05e1\\u05dc\\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \\u201cthere is no peace to the wicked\\u201d (ver. 21).<sup>21</sup><i class=\\"footnote\\">The expression <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d9</span> \\u201cmy people\\u201d must, therefore, be limited \\u201cto the good of the people of God;\\u201d only for them are all these happy events predicted.</i>"], ["<span dir=\\"rtl\\">\\u05e8\\u05dd \\u05d5\\u05e0\\u05e9\\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class=\\"footnote\\">Instead of attributing the properties \\u201chigh and lofty\\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05de\\u05d9 \\u05e2\\u05d3\\u2550\\u05e2\\u05d3</span> \\u201cInnumerable worlds;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class=\\"footnote\\">I. E. repeatedly gives this paraphrase of <span dir=\\"rtl\\">\\u05e2\\u05d3</span>, but does not explain how it is drawn from the word <span dir=\\"rtl\\">\\u05e2\\u05d3</span>. It would be equally strange to suppose that <span dir=\\"rtl\\">\\u05e2\\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e9\\u05dc\\u05d0 \\u05d9\\u05d5\\u05db\\u05dc\\u05d5 \\u05dc\\u05e1\\u05e4\\u05d5\\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd\\u2550\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05e2\\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05dc\\u05db\\u05d5\\u05db\\u05d1\\u05d9\\u05dd \\u05d9\\u05e9 \\u05ea\\u05e0\\u05d5\\u05e2\\u05d4 \\u05db\\u05e0\\u05e9\\u05de\\u05d4</span> \\u201calso the stars move like the soul;\\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05dc\\u05e0\\u05e9\\u05de\\u05d4</span> instead of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e9\\u05de\\u05d4</span>, as has been emended for the translation, or <span dir=\\"rtl\\">\\u05d1\\u05e9\\u05de\\u05d9\\u05dd</span> \\u201cin the heavens.\\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05d3\\u05db\\u05d0 \\u05d5\\u05e9\\u05e4\\u05dc \\u05e8\\u05d5\\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class=\\"footnote\\">According to the first explanation we have to repeat the verb <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05db\\u05d5\\u05df</span> after <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05ea \\u05d3\\u05db\\u05d0 \\u05d5\\u05e9\\u05e4\\u05dc \\u05e8\\u05d5\\u05d7</span>; according to the second the verb <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d9\\u05d5\\u05ea</span> must be supplied.</i>"], ["<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class=\\"footnote\\">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8\\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class=\\"footnote\\">A. V., \\u201cFor the spirit should fail before me.\\u201d \\u201cWhen he is over-whelmed.\\u201d</i><sup>27</sup><i class=\\"footnote\\">A. V., \\u201cFor the spirit should fail before me.\\u201d \\u201cWhen he is over-whelmed.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05e2\\u05d8\\u05e3 \\u05dc\\u05e2\\u05e0\\u05d9</span> \\u201cof the afflicted, when he is humble\\u201d (Ps. cii. 1)."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05db\\u05d4\\u05d5</span> <em>And smote him</em>, namely, \\u201cmy people\\u201d (ver. 14), or \\u201chim that is of a contrite and humble spirit\\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \\u201cI smote him without pity.\\u201d <span dir=\\"rtl\\">\\u05d4\\u05e1\\u05ea\\u05e8</span> lit., \\u201cto hide\\u201d is infinitive. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05dc\\u05da \\u05e9\\u05d5\\u05d1\\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class=\\"footnote\\">A. V., \\u201cHe went on frowardly.\\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1</span> is used in a bad sense.<sup>29a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1\\u05d1</span> is derived from <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> \\u201cto return,\\u201d \\u201cto repeat,\\u201d and means \\u201crepeating perseveringly,\\u201d but is always used in the Bible in a bad sense, while the verb <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1</span> is chiefly used in a good sense: \\u201cto cause to return\\u201d to God or to the good way.</i>"], ["<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class=\\"footnote\\">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \\u201cWas I wroth,\\u201d \\u201che went on frowardly in the way of his heart,\\u201d \\u201cI have seen his ways,\\u201d but the promised deliverance in the future tense: \\u201cand will heal them,\\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \\u201cfor the imagination of man\\u2019s heart is evil from his youth\\u201d (Gen. viii. 21).<sup>31</sup><i class=\\"footnote\\">According to both explanations the expression <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05db\\u05d9\\u05d5</span> \\u201chis ways\\u201d is different from the preceding <span dir=\\"rtl\\">\\u05e8\\u05e8\\u05da \\u05dc\\u05d1\\u05d5</span> \\u201cthe way of his heart,\\u201d which refers to his evil doings. By \\u201chis ways\\u201d the prophet means, according to I. E., either \\u201chis proper ways,\\u201d \\u201cthe ways which he should go,\\u201d that is, the way of repentance, or \\u201chis natural character,\\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class=\\"footnote\\">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05d0\\u05d1\\u05dc\\u05d9\\u05d5</span> \\u201cand to his mourners,\\u201d which is only used in case of death.</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8</span> \\u201csaid\\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05e8\\u05d0</span> in the sense of \\u201cdecreeing;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05d5\\u05e8\\u05d0 \\u05d7\\u05e9\\u05da</span> (xlv.7).<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span dir=\\"rtl\\">\\u05e0\\u05d9\\u05d1</span> <em>Fruit</em> Comp. <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d5\\u05d1\\u05d5\\u05ea</span> \\u201cfruits\\u201d (Deut. xxxii. 13). By \\u201cfruit of the lips\\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05ea\\u05d9\\u05d5</span> \\u201cI have indeed healed him.\\u201d<sup>34</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e8\\u05e4\\u05d0\\u05ea\\u05d9\\u05d5</span> admits of two explanations; it can be past with <span dir=\\"rtl\\">\\u05d5</span> conjunctive, \\u201cand I have healed him,\\u201d or past with <span dir=\\"rtl\\">\\u05d5</span> conversive, \\u201cI will heal him.\\u201d I. E. seems to be in favour of the first explanation.</i>"], ["<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \\u201ctroubled,\\u201d like the sea that is continually troubled. <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> <em>Troubled</em>. It has the same meaning as <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8\\u05e9\\u05d5</span> \\u201cand they moved,\\u201d and is probably of the same root as <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e8\\u05e9</span> \\u201cdriving out\\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \\u201cwhen it cannot rest.\\u201d Before <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> the relative <span dir=\\"rtl\\">(\\u05d0\\u05e9\\u05e8\\u2550) \\u05e9\\u05d4\\u05d5\\u05d0</span> is to be supplied;<sup>35</sup><i class=\\"footnote\\">Or the definite article <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05b7\\u05d9\\u05b8\\u05dd \\u05d4\\u05b7\\u05e0\\u05bc\\u05b4\\u05d2\\u05b0\\u05e8\\u05b8\\u05e9\\u05c1</span></i> for <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e8\\u05e9</span> is an adjective.<sup>35a</sup><i class=\\"footnote\\">Comp. I. E. on xiii. 15, and Note 18.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8\\u05e9\\u05d5</span> And they moved.<sup>36</sup><i class=\\"footnote\\">A. V., \\u201cWhose waters cast up.\\u201d</i>"], ["<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest."]], [["<em>Cry aloud</em>. The prophet is addressed by God. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05d7\\u05e9\\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear."], ["<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me."], ["<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \\u201cWherefore have we fasted.\\u201d <em>And thou seest not</em>, etc. \\u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e5</span> means \\u201cdesire,\\u201d \\u201cthe object of the desire,\\u201d \\u201cbusiness.\\u201d <span dir=\\"rtl\\">\\u05de\\u05e6\\u05d0 \\u05d7\\u05e4\\u05e5</span> \\u201cto find the object of his desire,\\u201d \\u201cto seek to find the object of his desire,\\u201d \\u201cto go after his business.\\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \\u201cto seek the object of his desire,\\u201d viz., of his neighbour, that is \\u201cto seek to obtain what he demands from his neighbour,\\u201d \\u201cto proceed with his quarrel,\\u201d and considers the beginning of the next verse <span dir=\\"rtl\\">\\u05d4\\u05df \\u05dc\\u05e8\\u05d9\\u05d1 \\u05d5\\u05de\\u05e6\\u05d4 \\u05ea\\u05e6\\u05d5\\u05de\\u05d5</span> \\u201cbehold, ye fast for strife and debate,\\u201d as the explanation of the words <span dir=\\"rtl\\">\\u05d4\\u05df \\u05d1\\u05d9\\u05d5\\u05dd \\u05e6\\u05de\\u05db\\u05dd \\u05ea\\u05de\\u05e6\\u05d0\\u05d5 \\u05ea\\u05e4\\u05e5</span>.</i> <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class=\\"footnote\\">A. V., \\u201cYour labours.\\u201d \\u201cAnd thy labours.\\u201d \\u201cSorrow.\\u201d</i><sup>2</sup><i class=\\"footnote\\">A. V., \\u201cYour labours.\\u201d \\u201cAnd thy labours.\\u201d \\u201cSorrow.\\u201d</i> <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d9\\u05dd</span> means \\u201cmoney.\\u201d Comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05d1\\u05d9\\u05da</span> \\u201cand thy wealth\\u201d (Prov. v. 10); it is probably connected with <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d1\\u05d5\\u05df</span> \\u201clabour\\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05e2 \\u05d1\\u05e4\\u05d9\\u05da</span> \\u201cthe labour of thine hands\\u201d (Ps. cxxviii. 2); <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d9\\u05e2 \\u05de\\u05e6\\u05e8\\u05d9\\u05dd</span> \\u201cthe labour of Egypt\\u201d (xlv. 14). <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d2\\u05e9\\u05d5</span> <em>You press</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cYou exact.\\u201d</i> It is written in full with <span dir=\\"rtl\\">\\u05e0</span>, like <span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05d3\\u05d5\\u05e3</span> \\u201cas is driven, <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d3\\u05e3</span>\\u201d \\u201cdrive\\u201d (Ps. ixviii. 3).<sup>3a</sup><i class=\\"footnote\\">The verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05e0</span> usually assimilate the <span dir=\\"rtl\\">\\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e0\\u05b0\\u05d3\\u05bc\\u05b9\\u05e3\\u2550\\u05ea\\u05bc\\u05b4\\u05d3\\u05bc\\u05b9\\u05e3 ,\\u05ea\\u05bc\\u05b4\\u05e0\\u05b0\\u05d2\\u05e9\\u05c1\\u05b9\\u05d5\\u05bc\\u2550\\u05ea\\u05bc\\u05b4\\u05e0\\u05bc\\u05e9\\u05c1\\u05b9\\u05d5\\u05bc</span>; in some cases the radical <span dir=\\"rtl\\">\\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span dir=\\"rtl\\">\\u05d5\\u05db\\u05dc \\u05d1\\u05e2\\u05dc \\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd \\u05ea\\u05e0\\u05d2\\u05e9\\u05d5\\u2550\\u05d5\\u05db\\u05dc \\u05e2\\u05e6\\u05d1\\u05d9\\u05db\\u05dd \\u05ea\\u05e0\\u05e0\\u05e9\\u05d5</span> \\u201cAnd you press all your debtors.\\u201d Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d4 \\u05d1\\u05e2\\u05dc\\u05ea \\u05d9\\u05e8\\u05d0\\u05ea \\u05d9\\u05d9\\u2550\\u05d0\\u05e9\\u05d4 \\u05d9\\u05e8\\u05d0\\u05ea \\u05d9\\u05d9</span> \\u201ca woman that feareth the Lord\\u201d<sup>4</sup><i class=\\"footnote\\">Lit., \\u201cA woman of the fear of the Lord;\\u201d but <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis."], ["<span dir=\\"rtl\\">\\u05d0\\u05d2\\u05e8\\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cFirst.\\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05dc\\u05d9 \\u05d0\\u05d2\\u05e8\\u05e4\\u05d9\\u05df</span> \\u201cmen with force\\u201d (Pesachim 53); compare besides <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d2\\u05e8\\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class=\\"footnote\\">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \\u201cOthers render it,\\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05db\\u05df</span>, \\u201cIt is also right to say.\\u201d</i> Others<sup>7</sup><i class=\\"footnote\\">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span dir=\\"rtl\\">\\u05d2\\u05e8\\u05e3</span> \\u201cto sweep.\\u201d</i> render it \\u201ca piece of hard earth,\\u201d and connect it with <span dir=\\"rtl\\">\\u05de\\u05d2\\u05e8\\u05e4\\u05d5\\u05ea\\u05d9\\u05d4\\u05dd</span> \\u201ctheir clods\\u201d (Joel i. 17). <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05dd \\u05d4\\u05d6\\u05d4\\u2550\\u05db\\u05d9\\u05d5\\u05dd</span> As ye do this day."], ["<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\\u201ca fast\\u201d) in other words. <span dir=\\"rtl\\">\\u05dc\\u05db\\u05d5\\u05e3</span> <em>To bow down</em>. It is a verb <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05e2</span> similar in form to <span dir=\\"rtl\\">\\u05dc\\u05e7\\u05d1</span> \\u201cto curse\\u201d (Num. xxiii. 11). <span dir=\\"rtl\\">\\u05d0\\u05e0\\u05de\\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e6\\u05bc\\u05b4\\u05d9\\u05e2\\u05b7</span> <em>To spread</em>. The Dagesh in <span dir=\\"rtl\\">\\u05e6</span> compensates for the omission of the radical <span dir=\\"rtl\\">;<sup>8</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> is one of those verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05d9</span>, that compensate for the omission of the <span dir=\\"rtl\\">\\u05d9</span> by the reduplication of the second radical.</i>\\u05d9</span> comp. <span dir=\\"rtl\\">\\u05d0\\u05e6\\u05e8\\u05da</span> \\u201cI form thee\\u201d (Jer. i. 5); the full form is <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b0\\u05e6\\u05b4\\u05d9\\u05e2\\u05b7</span>, and its meaning is \\u201cto place as a couch;\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2</span> \\u201cwas spread\\u201d (Est. iv. 3)."], ["<span dir=\\"rtl\\">\\u05e4\\u05ea\\u05d7</span> <em>To loose</em>. <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05e6\\u05d1\\u05d5\\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d4</span> <em>Yoke</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d5\\u05ea \\u05e2\\u05dc\\u05db\\u05dd</span> \\u201cthe bands of your yoke\\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span dir=\\"rtl\\"><sup>9</sup><i class=\\"footnote\\">The Hebrew text has before <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> the words <span dir=\\"rtl\\">\\u05d4\\u05e2\\u05e9\\u05d5\\u05e7\\u05d9\\u05dd \\u05de\\u05e9\\u05e4\\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> is complete without these two words.</i>\\u05e8\\u05e6\\u05d5\\u05e6\\u05d9\\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05d5\\u05e5</span> \\u201coppressed\\u201d (Hos. v. 11); <span dir=\\"rtl\\">\\u05e8\\u05e6\\u05ea\\u05d9</span> \\u201chave I oppressed\\u201d (l Sam. xii. 3). Some understand \\u201cto loose the bands,\\u201d etc., to refer to the thoughts of man; but I prefer the first explanation."], ["<span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d5\\u05e1</span> <em>Break</em>. Comp. <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05e9 \\u05d0\\u05d9\\u05df \\u05dc\\u05d4\\u05dd</span> \\u201cno man breaketh it unto them\\u201d (Lam. iv. 4); <span dir=\\"rtl\\">\\u05e4\\u05e8\\u05d9\\u05e1\\u05ea</span> \\u201cis divided\\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e8\\u05d5\\u05bc\\u05d3\\u05b4\\u05d9\\u05dd</span> <em>That are cast out</em>. The <span dir=\\"rtl\\">\\u05de</span> is radical, as in <span dir=\\"rtl\\">\\u05de\\u05b0\\u05e2\\u05d5\\u05bc\\u05e0\\u05b4\\u05d9\\u05dd</span> \\u201chabitations\\u201d (1 Chr. iv. 41); comp. <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d5\\u05d3\\u05d9</span> \\u201cmy exile\\u201d<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cMy misery.\\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \\u201cHe is our brother and our flesh\\u201d (Gen. xxxvii. 27)."], ["<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e8\\u05d5\\u05db\\u05ea\\u05da</span> <em>And thine health</em>. <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05d4</span>, lit. \\u201clength\\u201d refers here to the time during which the illness is to last; the word <span dir=\\"rtl\\">\\u05de\\u05d4\\u05e8\\u05d4</span> \\u201cspeedily,\\u201d which follows, agrees well with this explanation.<sup>11</sup><i class=\\"footnote\\">The meaning of the phrase <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d5\\u05db\\u05ea\\u05da \\u05de\\u05d4\\u05e8\\u05d4 \\u05ea\\u05e6\\u05de\\u05d7</span> accordingly is: \\u201cThe time of thy suffering will quickly run out.\\u201d</i> <span dir=\\"rtl\\">\\u05d9\\u05d0\\u05e1\\u05e4\\u05da</span> <em>Shall be thy rereward</em>. Comp. <span dir=\\"rtl\\">\\u05de\\u05d0\\u05e1\\u05e3</span> \\u201crereward\\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides."], ["<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05d8\\u05d4</span> <em>Yoke</em>. Slavery. <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05dc\\u05b7\\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b7\\u05d1</span> \\u201cto lie\\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d1\\u05e8</span> <em>And to speak</em>. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8</span> is a verbal noun."], ["<span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e4\\u05e7</span> <em>And if thou draw out</em>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e4\\u05e7</span> \\u201cand obtaineth\\u201d (Prov. viii. 35.) <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class=\\"footnote\\">Grammatically <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> \\u201cthy soul\\u201d is in the objective case governed by <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e4\\u05e7</span>, \\u201cand if thou draw out.\\u201d I. E., however does not consider it as the true object, since in reality \\u201cthe soul\\u201d is not \\u201cdrawn out;\\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> meaning, according to I. E., \\u201cthy desire\\u201d (see lvi. 11), admits also of the meaning: \\u201cthe object of thy desire,\\u201d and the whole phrase may be explained thus: \\u201cAnd if thou givest the hungry that which thou desirest for thyself;\\u201d in that case <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05da</span> would be the true object.</i> in the objective case. <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e0\\u05d4</span> <em>Afflicted</em>. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05d4 \\u05e0\\u05e4\\u05e9</span> means always \\u201cto fast,\\u201d as may in this case be inferred from the expression <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05d9\\u05e2</span> \\u201cthou wilt satisfy,\\u201d which follows.<sup>13</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05d1\\u05e2</span> \\u201cfull\\u201d is the opposite of <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1</span> \\u201chungry;\\u201d <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d1\\u05d9\\u05e2</span> \\u201cthou wilt fill,\\u201d requires for its object <span dir=\\"rtl\\">\\u05e8\\u05e2\\u05d1</span> \\u201cthe hungry;\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9 \\u05e0\\u05e2\\u05e0\\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span dir=\\"rtl\\">\\u05e0\\u05e4\\u05e9\\u05ea\\u05d9\\u05db\\u05dd \\u05ea\\u05e2\\u05e0\\u05d5 \\u05d0\\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered."], ["<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d7\\u05e6\\u05d7\\u05d5\\u05ea</span> <em>In drought</em>. Comp. <span dir=\\"rtl\\">\\u05e6\\u05d7\\u05d0</span> \\u201cis dry\\u201d (v. 13). It is the opposite of \\u201cfulness.\\u201d <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d9\\u05e5</span> Some declare it to be hap. leg., and explain it \\u201che will make fat;\\u201d others render it \\u201che will strengthen,\\u201d comparing it with <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05d5\\u05e6\\u05d9</span> \\u201carmed\\u201d (Num. xxxi. 5); others still think that <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d7\\u05b2\\u05dc\\u05b4\\u05d9\\u05e5</span> and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d7\\u05b7\\u05dc\\u05bc\\u05b5\\u05e5</span> \\u201che delivereth\\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class=\\"footnote\\">The Hebrew text has the Kal <span dir=\\"rtl\\">\\u05d9\\u05d7\\u05dc\\u05d5\\u05e5</span>; but from the other instances quoted, which are Pi\\u0451l and Hiphil, it may be inferred that the Pi\\u0451l <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d7\\u05b7\\u05dc\\u05bc\\u05b5\\u05e5</span> was here intended by I. E.</i> as is the case with <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e9\\u05b0\\u05c1\\u05dc\\u05b4\\u05d9\\u05d7\\u05b7</span> (Ex. viii. 17) and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e9\\u05b7\\u05c1\\u05dc\\u05bc\\u05b7\\u05d7</span> \\u201che sendeth\\u201d (Ps. lxxviii. 45), with <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05e9\\u05b0\\u05b9\\u05de\\u05b4\\u05d9\\u05d7\\u05b7</span> (Ps. lxxxix. 43), and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e9\\u05b7\\u05b9\\u05de\\u05bc\\u05b7\\u05d7</span> \\u201che gladdeneth\\u201d (Lam. ii. 17). This latter explanation is right; comp. \\u201cHe keepeth all his bones, not one of them is broken\\u201d (Ps. xxxiv. 21); <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05de\\u05ea\\u05d9\\u05d5 \\u05d9\\u05d7\\u05dc\\u05d9\\u05e5</span> means, therefore, \\u201cHe delivereth his bones from the danger of being broken.\\u201d <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05db\\u05d6\\u05d1\\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span dir=\\"rtl\\">\\u05db\\u05d6\\u05d1</span> \\u201cleasing\\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class=\\"footnote\\">The word <span dir=\\"rtl\\">\\u05de\\u05e7\\u05e8\\u05d4</span> \\u201cchance\\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05de\\u05d3</span> \\u201ceverlasting,\\u201d and signifies \\u201cexposed to unexpected dangers.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05d5 \\u05de\\u05de\\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05de\\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05d1\\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05d5\\u05de\\u05dd</span> is compared is missing, and <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05d5\\u05d1\\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class=\\"footnote\\">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>"], ["<em>If thou turn away</em>, etc. \\u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\\u201d or, \\u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\\u201d etc., both explanations are equally admissible.<sup>17</sup><i class=\\"footnote\\">The difference between the two explanations can hardly be seen, for if the sentence, \\u201cIf thou turn away,\\u201d etc., is the protasis to \\u201cAnd the Lord shall guide thee,\\u201d etc., (ver. 11), the words \\u201cThou shalt be called,\\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span dir=\\"rtl\\">\\u05d0\\u05d5 \\u05d4\\u05d5\\u05d0 \\u05d3\\u05d1\\u05e7 \\u05e2\\u05dd \\u05de\\u05e9\\u05d5\\u05d1\\u05d1 \\u05e0\\u05ea\\u05d9\\u05d1\\u05d5\\u05ea</span> are the product of some careless copyist, who omitted the word <span dir=\\"rtl\\">\\u05d0\\u05d6</span> after <span dir=\\"rtl\\">\\u05e2\\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span dir=\\"rtl\\">\\u05e0\\u05ea\\u05d9\\u05d1\\u05d5\\u05ea \\u05de\\u05e9\\u05d5\\u05d1\\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \\u201cIf thou turn,\\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d1\\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \\u201cfrom finding thine own pleasure.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d3\\u05d1\\u05e8 \\u05d3\\u05d1\\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class=\\"footnote\\">A. V., \\u201cNor speaking thine own words.\\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class=\\"footnote\\">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>"], ["<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class=\\"footnote\\">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \\u201cIf thou wilt turn,\\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span dir=\\"rtl\\">\\u05d1\\u05de\\u05ea\\u05d9 \\u05d0\\u05e8\\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class=\\"footnote\\">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class=\\"footnote\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class=\\"footnote\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \\u201cAnd I will cause thee to ride\\u201d and \\u201cRestorer of paths.\\u201d"]], [["The prophet continues to reprove those who are in exile, and concludes with the words, \\u201cAs for me, this is my covenant,\\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class=\\"footnote\\">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \\u201cBehold, the Lord\\u2019s hand is not shortened,\\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>"], ["<em>Behold the Lord\\u2019s hand</em>, etc. Know that the Lord is not unable to help you."], ["<span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d9\\u05df</span> <em>And</em> (lit., \\u201cbetween\\u201d). It is a compound of <span dir=\\"rtl\\">\\u05dc</span> and <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear."], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d0\\u05dc\\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class=\\"footnote\\">The <span dir=\\"rtl\\">\\u05e0</span> of <span dir=\\"rtl\\">\\u05e0\\u05d2\\u05d0\\u05dc\\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05d2\\u05b0\\u05d0\\u05b2\\u05dc\\u05d5\\u05bc</span>, the Pual <span dir=\\"rtl\\">\\u05d2\\u05bc\\u05d0\\u05b2\\u05c1\\u05dc\\u05d5\\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad."], ["<em>None calleth for justice</em>. Nobody reproves you. <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> <em>Judged</em>.<sup>3</sup><i class=\\"footnote\\">A. V., \\u201cPleadeth.\\u201d</i> It is participle Niphal.<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words."], ["<em>They hatch</em>, etc. They are compared with the cockatrice\\u2019s eggs, when they open themselves.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cThey hatch cockatrice\\u2019s eggs.\\u201d I. E. supplies the relative <span dir=\\"rtl\\">\\u05db\\u05d0\\u05e9\\u05e8</span> \\u201cwhen.\\u201d The Hebrew text has the words: <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d9\\u05dc\\u05dd \\u05e9\\u05d4\\u05dd \\u05db\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>. Lit., \\u201che compared them, (saying) that they are like the eggs of the cockatrice.\\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span dir=\\"rtl\\">\\u05d4\\u05de\\u05e9\\u05d9\\u05dc\\u05dd \\u05dc\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>, or <span dir=\\"rtl\\">\\u05d0\\u05de\\u05e8 \\u05e9\\u05d4\\u05dd \\u05db\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \\u201cthoughts\\u201d and \\u201cwords\\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \\u201cdeeds\\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span dir=\\"rtl\\">\\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd \\u05dc\\u05d1\\u05d9\\u05e6\\u05d9 \\u05e6\\u05e4\\u05e2\\u05d5\\u05e0\\u05d9 \\u05d4\\u05de\\u05e9\\u05d9\\u05dc</span>, \\u201che compares their deeds with the eggs,\\u201d etc.</i> <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05d5\\u05e8\\u05d9 \\u05e2\\u05db\\u05d1\\u05d9\\u05e9</span> The web<sup>6</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5\\u05e2</span> \\u201cwell-known;\\u201d but <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d9\\u05e2\\u05d4</span>, \\u201ca web,\\u201d \\u201ca curtain,\\u201d is meant. The same expression is used by Kimchi in explaining the word <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05d4\\u05b7\\u05d6\\u05bc\\u05d5\\u05bc\\u05e8\\u05b6\\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span dir=\\"rtl\\">\\u05e8</span> is substituted for Kamez, as in <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e0\\u05d4</span> \\u201cand it shall remain\\u201d (Zec. v. 4.) <span dir=\\"rtl\\">\\u05d6\\u05d5\\u05e8\\u05d4</span> is participle passive; comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05dc\\u05d9\\u05dd</span> \\u201ccircumcised\\u201d (Jos. v. 5); <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05d2\\u05d4</span> \\u201cset about\\u201d (Songs vii. 2). As to its meaning comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d6\\u05e8</span> \\u201cand he pressed\\u201d<sup>7</sup><i class=\\"footnote\\">A.V., \\u201cAnd thrust together.\\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span dir=\\"rtl\\">\\u05d0\\u05e4\\u05e2\\u05d4</span> <em>Viper</em>. Comp. xxx. 6."], ["<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\\u2019s web, that is to say, they are not durable."], ["<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half."], ["<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them."], ["<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea."], ["<span dir=\\"rtl\\">\\u05e0\\u05d2\\u05e9\\u05e9\\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> \\u201ca clod\\u201d (Job vii. 5).<sup>8</sup><i class=\\"footnote\\">Or rather the reverse, connect <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> with <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05e9</span>. The fundamental meaning seems to be \\u201cto touch,\\u201d \\u201cto feel;\\u201d from this is derived <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span> \\u201cclod,\\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span dir=\\"rtl\\">\\u05d2\\u05d5\\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span>. Some say that it means \\u201cin graves;\\u201d<sup>8a</sup><i class=\\"footnote\\">Comp. Targ. Jonathan: <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d9\\u05d0 \\u05d0\\u05ea\\u05d0\\u05d7\\u05d3 \\u05d1\\u05d0\\u05e4\\u05e0\\u05d0 \\u05db\\u05de\\u05d4 \\u05d3\\u05d0\\u05d7\\u05d9\\u05d3\\u05d9\\u05df \\u05e7\\u05d1\\u05e8\\u05d9\\u05d0 \\u05d1\\u05d0\\u05e4\\u05d9</span> \\u201cThe door closes before us, as the graves close to the dead.\\u201d\\u2014R. Joseph Kimchi explains likewise <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> \\u201cin graves\\u201d; he derives the word from the root <span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd\\u2550\\u05d0\\u05e9\\u05dd</span> \\u201cto be desolate,\\u201d with a paragogic <span dir=\\"rtl\\">\\u05e0</span>.</i> but it is equally admissible to explain it, \\u201cat noon,\\u201d<sup>9</sup><i class=\\"footnote\\">The opposite is said by some commentators, namely, that <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> means the same as <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d7\\u05e9\\u05db\\u05d9\\u05dd</span> \\u201cin darkness\\u201d; this explanation is probably based on a comparison of this phrase with the verse \\u201cHe hath set me in dark places (<span dir=\\"rtl\\">\\u05d1\\u05de\\u05d7\\u05e9\\u05d1\\u05d9\\u05dd</span>), as they that be dead of old\\u201d (Lam. iii. 6). <span dir=\\"rtl\\">\\u05e6\\u05d4\\u05e8\\u05d9\\u05dd</span> in the Hebrew text is perhaps a corruption of <span dir=\\"rtl\\">\\u05d7\\u05e9\\u05db\\u05d9\\u05dd</span>.</i> or, \\u201camongst the living.\\u201d<sup>9a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d1\\u05d0\\u05e9\\u05de\\u05e0\\u05d9\\u05dd</span> being considered to be the opposite of <span dir=\\"rtl\\">\\u05db\\u05de\\u05ea\\u05d9\\u05dd</span> \\u201cas dead men,\\u201d as in the preceding phrase <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d4\\u05e8\\u05d9\\u05dd</span> \\u201cat noonday\\u201d is the opposite of <span dir=\\"rtl\\">\\u05db\\u05e0\\u05e9\\u05e3</span> \\u201cin the night.\\u201d</i> or, considering the <span dir=\\"rtl\\">\\u05d0</span> to be prosthetic, \\u201camong the fat ones,\\u201d that is, the heathen people.<sup>10</sup><i class=\\"footnote\\">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>"], ["<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice."], ["<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span dir=\\"rtl\\">\\u05e2\\u05e0\\u05ea\\u05d4 \\u05d1\\u05e0\\u05d5</span> <em>Hath testified against us</em>. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05ea\\u05e2\\u05e0\\u05d4 \\u05d1\\u05e8\\u05e2\\u05da</span>, \\u201cthou shalt not testify against thy neighbour\\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class=\\"footnote\\">They have not yet been removed by repentance on the one side, and pardon on the other.</i>"], ["<span dir=\\"rtl\\">\\u05e4\\u05bc\\u05c7\\u05e9\\u05c1\\u05b9\\u05e2\\u05b7 \\u05d5\\u05b0\\u05db\\u05b7\\u05d7\\u05b5\\u05e9\\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span dir=\\"rtl\\">\\u05e4\\u05e9\\u05e2</span> is \\u201cto renounce obedience.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05e9\\u05dc\\u05d7</span> \\u201cand being sent\\u201d (Est. iii. 13).<sup>11</sup><i class=\\"footnote\\">The forms of the infinitive Niphal are <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05dc</span> and <span dir=\\"rtl\\">\\u05e0\\u05c7\\u05e1\\u05d5\\u05e0 ;\\u05d4\\u05b4\\u05e4\\u05bc\\u05c7\\u05e2\\u05b0\\u05dc</span> and <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05dc\\u05d5\\u05d7</span> are formed after <span dir=\\"rtl\\">\\u05e0\\u05b4\\u05e4\\u05b0\\u05e2\\u05d5\\u05b9\\u05dc</span>.</i> <span dir=\\"rtl\\">\\u05e1\\u05e8\\u05d4</span> <em>Revolt</em>. Comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05e8\\u05e8</span> \\u201crebellious\\u201d (Deut. xxi. 18). <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class=\\"footnote\\">A.V., Conceiving,\\u201d \\u201cUttering.\\u201d</i><sup>11a</sup><i class=\\"footnote\\">A.V., Conceiving,\\u201d \\u201cUttering.\\u201d</i> that is, \\u201cforming it;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05e8\\u05d9</span> \\u201cmy progenitors\\u201d (Gen. xlix. 2<sup>12</sup><i class=\\"footnote\\">The instances quoted are intended to prove that the verb <span dir=\\"rtl\\">\\u05d4\\u05e8\\u05d4</span> \\u201cto conceive,\\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d4\\u05e8</span> \\u201cand she conceived\\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d2\\u05d5</span> \\u201cand uttering it;\\u201d the possessive pronoun (<span dir=\\"rtl\\">\\u05d5\\u05b9</span>) refers to <span dir=\\"rtl\\">\\u05e9\\u05e7\\u05e8</span> \\u201cfalsehood.\\u201d Some say that <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05e8\\u05d5\\u05b9</span> and <span dir=\\"rtl\\">\\u05d4\\u05b9\\u05d2\\u05d5\\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span dir=\\"rtl\\">\\u05d4\\u05c7\\u05d2\\u05b9\\u05d4 ,\\u05d4\\u05c7\\u05e8\\u05b9\\u05d4</span>, comp. <span dir=\\"rtl\\">\\u05d1\\u05bc\\u05c7\\u05e0\\u05b9\\u05d4</span> \\u201cto build\\u201d (1 Kings viii. 13.) <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts."], ["<span dir=\\"rtl\\">\\u05d5\\u05d4\\u05e1\\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \\u201cthey evince no justice.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05de\\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span dir=\\"rtl\\">\\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span dir=\\"rtl\\">\\u05d0\\u05b2\\u05de\\u05b4\\u05ea\\u05bc\\u05b6\\u05e3\\u05b8</span> \\u201cthy truth\\u201d (xxxviii. 18). <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d7\\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d5\\u05d7\\u05d9\\u05dd</span> \\u201cright\\u201d (2 Sam. xv. 3)."], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> According to some it means \\u201cmad;\\u201d comp. <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05dc\\u05dc</span> \\u201cmad\\u201d<sup>13</sup><i class=\\"footnote\\">A. V., \\u201cStripped.\\u201d</i> (Mic. i. 8); <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05ea\\u05dc\\u05dc\\u05d5</span> \\u201cthey are mad\\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05dc</span> \\u201cto deprive of property;\\u201d<sup>14</sup><i class=\\"footnote\\">The meaning of <span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> accordingly is, \\u201cmaketh himself a prey.\\u201d (A.V.).</i> <span dir=\\"rtl\\">\\u05de\\u05e9\\u05ea\\u05d5\\u05dc\\u05dc</span> is the participle Hithpael of <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05dc</span>."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> <em>And wondered</em>. Comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05de\\u05d4</span> \\u201cdesolation\\u201d (i. 7).<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e9\\u05de\\u05dd</span> \\u201cto be desolate,\\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span dir=\\"rtl\\"><sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> is, according to the opinion of R. Menahem, formed from <span dir=\\"rtl\\">\\u05e9\\u05ea\\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span dir=\\"rtl\\">\\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\\u05e9\\u05ea\\u05d5\\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d1\\u05d5\\u05e8\\u05e8</span> from <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05e8</span>, with reduplication of the third radical. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e2 \\u05dc\\u05d5 \\u05d6\\u05e8\\u05e2\\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class=\\"footnote\\">A. V., \\u201cBrought salvation.\\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \\u201cHis glory helped Him to show His power.\\u201d<sup>17a</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5 .\\u05d5\\u05d4\\u05d8\\u05e2\\u05dd \\u05e2\\u05dc \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05dc\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea \\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d5</span> \\u201cHis arm,\\u201d seems hero to be explained by \\u201cHis glory;\\u201d and <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05e9\\u05e2 \\u05dc\\u05d5</span> \\u201chelped Him,\\u201d to be complemented by \\u201cto show His power.\\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \\u201chelped,\\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span dir=\\"rtl\\">\\u05d2\\u05d1\\u05d5\\u05e8\\u05ea\\u05d5 \\u05d5\\u05d4\\u05d8\\u05e2\\u05dd, \\u05e2\\u05dc \\u05db\\u05d1\\u05d5\\u05d3\\u05d5 \\u05dc\\u05d4\\u05e8\\u05d0\\u05d5\\u05ea</span> is the explanation of the expression <span dir=\\"rtl\\">\\u05d6\\u05e8\\u05e2\\u05d5</span> \\u201chis arm:\\u201d \\u201chis glory, in displaying his power, is meant.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05e4\\u05d2\\u05d9\\u05e2</span> <em>Intercessor</em>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05e4\\u05d2\\u05d9\\u05e2</span> \\u201cmade intercession\\u201d (liii. 12)."], ["<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span dir=\\"rtl\\">\\u05ea\\u05dc\\u05d1\\u05e9\\u05ea</span> <em>Clothing</em>. Both the letters <span dir=\\"rtl\\">\\u05ea</span> are formative, as in <span dir=\\"rtl\\">\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea</span> \\u201cglory\\u201d (iii. 18). <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d8 \\u05db\\u05de\\u05e2\\u05d9\\u05dc \\u05e7\\u05e0\\u05d0\\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class=\\"footnote\\">I. E. seems to point out by this remark, that <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05d4</span> is not a genitive governed by <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05dc</span>, and that the whole phrase does not mean \\u201cand was clad as it were with a cloke of zeal\\u201d (similar to <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3\\u05d9 \\u05e0\\u05e7\\u05dd</span> \\u201cgarments of vengeance\\u201d), but that both <span dir=\\"rtl\\">\\u05de\\u05e2\\u05d9\\u05dc</span> and <span dir=\\"rtl\\">\\u05e7\\u05e0\\u05d0\\u05d4</span> are in the accusative case governed by the verb <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e2\\u05d8</span>.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d2\\u05de\\u05dc\\u05d5\\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class=\\"footnote\\">It is not clear from the words of I. E. whether this remark refers also to <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d9\\u05e9\\u05dc\\u05dd</span>, and explains it to mean \\u201clike a man (who is zealous) for revenge,\\u201d or is limited to <span dir=\\"rtl\\">\\u05db\\u05e2\\u05dc \\u05d2\\u05de\\u05dc\\u05d5\\u05ea</span>; in that case the whole phrase is to be translated, \\u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\\u201d A. V., \\u201cAccording to their deeds, accordingly he will repay.\\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \\u201chis adversaries and enemies\\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \\u201cto the islands,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e8\\u05d0\\u05d5</span> Some explain it, \\u201cAnd they will fear;\\u201d one <span dir=\\"rtl\\">\\u05d9</span> being omitted (<span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d9\\u05e8\\u05d0\\u05d5\\u2550\\u05d5\\u05d9\\u05e8\\u05d0\\u05d5</span>); others, paying strict regard to its orthography, render it, \\u201cand they shall see.\\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \\u201cHis glory\\u201d in the second part corresponds to \\u201cthe name of the Lord,\\u201d in the first part.<sup>20</sup><i class=\\"footnote\\">If <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d5</span> means \\u201cthey will see,\\u201d the expression \\u201cthe name of the Lord\\u201d must refer to the works of the Lord, since the name cannot be seen. \\u201cHis glory\\u201d is identical with \\u201chis glorious works,\\u201d or \\u201cthe glory displayed in his works.\\u201d</i> <span dir=\\"rtl\\">\\u05e6\\u05e8</span> <i>Distress</i>.<sup>21</sup><i class=\\"footnote\\">A. V., \\u201cThe enemy.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e6\\u05e8 \\u05d5\\u05de\\u05e6\\u05e7</span> \\u201ctrouble and anguish\\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class=\\"footnote\\">It can hardly be anything else. I. E. means, perhaps, to say that <span dir=\\"rtl\\">\\u05e6\\u05e8</span> is an abstract noun (<span class=\\"rtl\\">\\u05e9\\u05dd</span>) signifying \\u201cdistress,\\u201d and not a common noun (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span>) signifying \\u201cenemy.\\u201d (Comp. c. iii., Note 5).</i> In such a degree <span dir=\\"rtl\\">\\u05e8\\u05d5\\u05d7 \\u05d9\\u05d9 \\u05e0\\u05d5\\u05e1\\u05e1\\u05d4 \\u05d1\\u05d5</span> \\u201cthe spirit of the Lord will wonderfully act therein.\\u201d<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord shall lift up a standard against him.\\u201d \\u201cStandard.\\u201d</i><sup>23</sup><i class=\\"footnote\\">A. V., \\u201cThe spirit of the Lord shall lift up a standard against him.\\u201d \\u201cStandard.\\u201d</i> <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e1\\u05e1\\u05d4</span> is derived from <span dir=\\"rtl\\">\\u05e0\\u05e1</span> \\u201cmiracle.\\u201d This verse is in perfect harmony with the prophecy, \\u201cAnd there shall be a time of trouble such as never was,\\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \\u201cAnd the Redeemer shall come to Zion.\\u201d"], ["<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d0\\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \\u201cEvery one that shall be found written in the book\\u201d (Dan. xii. 1)."], ["<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \\u201cthat my spirit which is upon thee,\\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \\u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites."]], [["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05d0\\u05d9</span> \\u201ccome\\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span dir=\\"rtl\\">\\u05d1\\u05d0 \\u05d0\\u05d5\\u05e8\\u05da <sup>1</sup><i class=\\"footnote\\">The infinitive Kal of the verb <span class=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> has, according to the rule, the vowel <span dir=\\"rtl\\">\\u05d5\\u05bc</span>; <i>e.g.</i>, <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05bc\\u05dd</span>, \\u201cto rise.\\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span dir=\\"rtl\\">\\u05d0\\ufb4b\\u05d3\\u05b4\\u05d9</span>, according to the opinion of I. E.</i>.\\u05d0</span> \\u201cThy light is come,\\u201d if taken in a good sense; but I think that it means \\u201cthy light has set, and it has become dark;\\u201d that is,<sup>2</sup><i class=\\"footnote\\">The Hebrew text has the word <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span>, which can be translated \\u201cas if to say,\\u201d or \\u201cthat is,\\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05d1\\u05d0 \\u05d4\\u05e9\\u05de\\u05e9</span> \\u201cbecause the sun was set\\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \\u201cThe sun shall be no more thy light by day,\\u201d etc. (ver. 19). By the words \\u201cShine,\\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant."], ["<i>For behold, the darkness will cover the earth.</i> Comp. \\u201cFor distress shall come in like a flood\\u201d (lix. 19). <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05dc \\u05dc\\u05d0\\u05de\\u05d9\\u05dd</span> <i>And gross darkness</i>\\u2014supply <span dir=\\"rtl\\">\\u05d9\\u05db\\u05e1\\u05d4</span> \\u201cshall cover\\u201d\\u2014<i>the people. But upon thee</i>. Upon thee alone."], ["<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light."], ["<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \\u201ckings\\u201d (ver. 3). <span dir=\\"rtl\\">\\u05ea\\u05d0\\u05de\\u05e0\\u05d4</span> <i>Shall be nursed.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> \\u201cand he brought up\\u201d (Est. ii. 7)."], ["<i>Then.</i> When kings come unto thee and bring thee thy children. <span dir=\\"rtl\\">\\u05ea\\u05e8\\u05d0\\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cThou shalt see.\\u201d I. E. seems to have read <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05bd\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span> or <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span> (root \\u05d9\\u05e8\\u05d0), instead of <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\u05b4\\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05e8\\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cAnd flow together.\\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span dir=\\"rtl\\">\\u05e6\\u05e8\\u05d4</span> \\u201cstraits,\\u201d \\u201cdistress.\\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc \\u05d2\\u05d5\\u05d9\\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cOf the Gentiles.\\u201d</i> The land armies.<sup>6</sup><i class=\\"footnote\\">According to this explanation <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d5\\u05df \\u05d9\\u05dd</span> is not \\u201cthe abundance of the sea,\\u201d but the multitude or the armies that will come by sea.</i>"], ["<span dir=\\"rtl\\">\\u05e9\\u05e4\\u05e2\\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span dir=\\"rtl\\">\\u05d1\\u05db\\u05e8\\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThe dromedaries.\\u201d</i> The <span dir=\\"rtl\\">\\u05d1</span> is a preposition; comp. <span dir=\\"rtl\\">\\u05d1\\u05e8</span> \\u201cthe swift\\u201d (xvi. 1). <i>They shall bring</i> for a present."], ["<span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05ea\\u05d5\\u05e0\\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05e8\\u05ea</span> \\u201cto do service\\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span dir=\\"rtl\\"> \\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df \\u05e2\\u05dc \\u05de\\u05d6\\u05d1\\u05d7\\u05d9\\u2550\\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df \\u05de\\u05d6\\u05d1\\u05d7\\u05d9</span> With acceptance on my altar.<sup>8</sup><i class=\\"footnote\\">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05e8\\u05e6\\u05d5\\u05df</span> means \\u201cwith acceptance,\\u201d or \\u201cfor acceptance;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05d6\\u05d1\\u05d7\\u05d9</span> \\u201cupon my altar.\\u201d But, in fact, the repetition of the preposition is not required here at all, since <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>"], ["<i>Who are these</i>, etc. This question refers to \\u201cthe children\\u201d (ver. 4). The words \\u201cArise, shine,\\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class=\\"footnote\\">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span dir=\\"rtl\\">\\u05d0\\u05e8\\u05d1\\u05ea\\u05d9\\u05d7\\u05dd</span> <i>Their windows.</i> The holes, where their nests are."], ["<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class=\\"footnote\\">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\\u00e6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \\u201cunto the name of the Lord thy God.\\u201d<sup>11</sup><i class=\\"footnote\\">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8\\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span dir=\\"rtl\\">\\u05e8</span> instead of Zer\\u00e9, is caused by the pause.<sup>12</sup><i class=\\"footnote\\">The feminine suffix <span dir=\\"rtl\\">\\u2013\\u05b5\\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span dir=\\"rtl\\">\\u2013\\u05b0\\ue803</span> into <span dir=\\"rtl\\">\\u2013\\u05b8\\ue802</span>, but not so the feminine suffix <span dir=\\"rtl\\">\\u2013\\u05b5\\ue802</span>.</i>"], ["<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it."], ["<span dir=\\"rtl\\">\\u05d5\\u05e4\\u05ea\\u05bc\\u05d7\\u05d5</span> Some say that <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05e4\\u05b4\\u05d7\\u05b0\\u05bc\\u05d7\\u05d5\\u05bc</span> is the same as <span dir=\\"rtl\\">\\u05d5\\u05bc\\u05e4\\u05bb\\u05ea\\u05bc\\u05b0\\u05d7\\u05d5\\u05bc</span> \\u201cand they will be opened.\\u201d According to others, \\u201cAnd they will open,\\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \\u201cTo bind their kings with chains\\u201d (Ps. cxlix. 8)."], ["<span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1 \\u05d9\\u05d7\\u05e8\\u05d1\\u05d5</span> <i>They will be slain.</i> This verb is derived from <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1</span> \\u201csword;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05e8\\u05d1 \\u05e0\\u05d7\\u05e8\\u05d1\\u05d5</span> \\u201cthey are surely slain\\u201d. (2 Kgs. iii. 23). Some explain it \\u201cthey shall be utterly wasted,\\u201d and compare it with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05df</span> \\u201cdestruction.\\u201d I prefer the first explanation."], ["<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord."], ["<span class=\\"rtl\\">\\u05e9\\u05d7\\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class=\\"footnote\\">I. E. uses the expression <span dir=\\"rtl\\">\\u05e9\\u05dd</span> \\u201ca noun;\\u201d he means perhaps <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cinfinitive\\u201d or \\u201cverbal noun,\\u201d as contrasted with <span dir=\\"rtl\\">\\u05e4\\u05d5\\u05e2\\u05dc</span> \\u201cparticiple,\\u201d and <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span> \\u201ccommon noun;\\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \\u201cArise,\\u201d etc. is addressed to Zion.<sup>14</sup><i class=\\"footnote\\">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05de\\u05d9 \\u05d0\\u05d5\\u05e8\\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \\u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\\u201d The same was the case with the Israelites: they said: \\u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\\u201d Therefore God said: \\u201cArise, my light\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05e8\\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span dir=\\"rtl\\">\\u05e7\\u05d5\\u05de\\u05d9 \\u05d0\\u05d5\\u05e8\\u05d9</span> are addressed to Zion.</i> <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8 \\u05e7\\u05d3\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc\\u2550\\u05e7\\u05d3\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e7\\u05d3\\u05d5\\u05e9 \\u05d9\\u05e9\\u05e8\\u05d0\\u05dc</span> is the genitive; but it cannot be governed by <span dir=\\"rtl\\">\\u05e6\\u05d9\\u05d5\\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span dir=\\"rtl\\">\\u05e2\\u05d9\\u05e8</span> \\u201ccity.\\u201d</i>"], ["<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease."], ["<i>The milk of nations</i>. Their money; they will pay tribute. <span dir=\\"rtl\\">\\u05e9\\u05d3</span> <i>Breast.</i> It is the same as <span class=\\"rtl\\">\\u05e9\\u05c1\\u05b8\\u05d3\\u05b7\\u05d9\\u05b4\\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class=\\"footnote\\">The two forms referred to are <span dir=\\"rtl\\">\\u05e9\\u05b9\\u05c1\\u05d3</span> and <span dir=\\"rtl\\">\\u05e9\\u05b5\\u05c1\\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>"], ["<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\\u2014I shall bring thee the value of gold;<sup>17</sup><i class=\\"footnote\\">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1 \\u05d2\\u05d5\\u05d9\\u05dd</span> \\u201cthe gold of nations\\u201d seems to be another reading for the preceding <span dir=\\"rtl\\">\\u05d6\\u05d4\\u05d1</span> \\u201cgold,\\u201d but not a new explanation. Comp. <span dir=\\"rtl\\">\\u05e0\\u05f4\\u05d0</span> \\u201canother reading\\u201d of the M.S. of the British Museum.</i> \\u201cthe value of the gold of nations.\\u201d) Copper is better than iron, it is therefore contrasted with gold. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d5\\u05d3\\u05ea\\u05da</span> <i>Thy officers.</i> Lit., \\u201cthe men of thy office\\u201d (<span dir=\\"rtl\\">\\u05d0\\u05e0\\u05e9\\u05d9 \\u05e4\\u05e7\\u05d5\\u05d3\\u05ea\\u05da</span>). Comp. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d9\\u05d3</span> \\u201cofficer.\\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness."], ["<i>Violence shall not,</i> etc. Repetition of the same idea. <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea \\u05d9\\u05e9\\u05d5\\u05e2\\u05d4 \\u05d7\\u05d5\\u05de\\u05ea\\u05d9\\u05da</span> Some explain it: \\u201cAnd salvation will meet thy walls;\\u201d comp. <span dir=\\"rtl\\">\\ufb4b\\u05e7\\u05e8\\u05d0\\u05ea \\u05d0\\u05ea\\u05db\\u05dd \\u05d4\\u05e8\\u05e2\\u05d4</span> \\u201cand evil will befall you\\u201d (Deut. xxxi. 29); others: \\u201cAnd salvation shall call unto thy walls;\\u201d but it is more correct to take <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> as the second person feminine, and to render it, \\u201cAnd thou, Zion, wilt call thy walls salvation.\\u201d The correctness of this explanation is proved by the words which follow: <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da \\u05ea\\u05d4\\u05dc\\u05d4</span> \\u201cand thy gates praise.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05e7\\u05e8\\u05d0\\u05ea</span> is to be repeated before <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e8\\u05d9\\u05da</span>, according to the rule of ellipsis."], ["<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night."], ["<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class=\\"footnote\\">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d9\\u05d0\\u05e1\\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \\u201cshall not be gathered;\\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class=\\"footnote\\">The phrase \\u201cthe moon is gathered\\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness."], ["<i>The branch.</i> Comp. \\u201cAnd a branch shall grow out of his roots\\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class=\\"footnote\\">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>"], ["<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05d5\\u05dd \\u05dc\\u05d2\\u05d5\\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2)."]], [["<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \\u201cAnd took of the spirit, that was upon him\\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \\u201canointed;\\u201d comp. \\u201cTouch not mine anointed\\u201d (Ps. cv. 15).<sup>1</sup><i class=\\"footnote\\">The second part of this verse, \\u201cAnd do my prophets no harm,\\u201d shows that the expressions \\u201canointed\\u201d (<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d9\\u05d7\\u05d9</span>) and \\u201cprophets\\u201d (<span dir=\\"rtl\\">\\u05e0\\u05d1\\u05d9\\u05d0\\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \\u201cBecause the Lord\\u201d is continued till ver. 9, and the apodosis commences \\u201cI will greatly rejoice\\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> means<sup>2</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d9\\u05e2\\u05df \\u05d8\\u05e2\\u05de\\u05d5 \\u05d4\\u05e9\\u05dd \\u05de\\u05e9\\u05d7\\u05e0\\u05d9</span>, lit., \\u201cfor <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> has the meaning \\u2018 God has anointed me,\\u2019\\u201d etc., but <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05df</span> has not this meaning; after <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05de\\u05d5</span> the word <span dir=\\"rtl\\">\\u05d8\\u05e2\\u05dd</span> \\u201cthe reason why\\u201d has been omitted, which has been restored in the translation.</i> \\u201cthe reason of,\\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span dir=\\"rtl\\">\\u05e4\\u05e7\\u05d7\\u05e7\\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span dir=\\"rtl\\">\\u05e1\\u05d7\\u05e8\\u05d7\\u05e8</span> \\u201cpanteth\\u201d (Ps. xxxviii. 11), <span dir=\\"rtl\\">\\u05d0\\u05d3\\u05de\\u05d3\\u05dd</span> \\u201cred\\u201d (Lev. xiii. 49), <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05e7\\u05e8\\u05e7</span> \\u201cgreen\\u201d (Lev. ibid.)"], ["<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse."], ["<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05dc\\u05ea\\u05ea \\u05dc\\u05d4\\u05dd</span> \\u201cto give unto them,\\u201d are accordingly a mere repetition of the phrase <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d5\\u05dd \\u05dc\\u05d0\\u05d1\\u05dc\\u05d9 \\u05e6\\u05d9\\u05d5\\u05df</span> \\u201cto appoint unto them that mourn for Zion.\\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d4</span> <i>Weak.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cHeaviness.\\u201d</i> It is an adjective of the same root as the verb <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05d4</span> (Lev. xiii. 6) which is rendered by some \\u201cis become dark,\\u201d but by me \\u201chath decreased,\\u201d as it is contrasted with <span dir=\\"rtl\\">\\u05e4\\u05c1\\u05e9\\u05d4\\u05b9</span> \\u201cspread.\\u201d<sup>4</sup><i class=\\"footnote\\">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9</span> <i>Trees</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05d9\\u05dc\\u05d9\\u05dd</span> \\u201coaks\\u201d (i. 29);<sup>5</sup><i class=\\"footnote\\">The same explanation is given by Rashi; but the Chald\\u00e6an translation renders it <span dir=\\"rtl\\">\\u05e8\\u05d1\\u05e8\\u05d1\\u05d9</span> \\u201cthe great.\\u201d</i> the words which follow, \\u201cthe planting of the Lord,\\u201d support this explanation."], ["<span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> Of old.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> has here the meaning \\u201ca very long time;\\u201d it means usually \\u201cfor ever;\\u201d but this is not applicable here.</i> <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span> Of former generations.<sup>7</sup><i class=\\"footnote\\">I. E. adds the word <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span> to make it clear, that the adjective <span dir=\\"rtl\\">\\u05e8\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span> is not to be connected with <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05d1\\u05d5\\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span dir=\\"rtl\\">\\u05d3\\u05d5\\u05e8\\u05d9\\u05dd</span>, which is either to be supplied or is implied in the adjective <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05e9\\u05e0\\u05d9\\u05dd</span>.</i>"], ["<i>And strangers shall stand</i> before you like servants. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e8\\u05d9\\u05d1\\u05dd</span> <i>Your ploughmen.</i> <span dir=\\"rtl\\">\\u05d0\\u05b4\\u05d1\\u05b8\\u05bc\\u05e8</span> is an adjective, meaning \\u201ctilling the field.\\u201d<sup>8</sup><i class=\\"footnote\\">Comp. I. E. on iii. 4 and note 5.</i>"], ["<span dir=\\"rtl\\">\\u05db\\u05d4\\u05e0\\u05d9</span> <i>The priests</i>. I said already that the meaning of <span dir=\\"rtl\\">\\u05db\\u05d4\\u05df</span> is, \\u201cone that ministers;\\u201d it is therefore qualified here by the genitive \\u201cof our God.\\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span dir=\\"rtl\\">\\u05ea\\u05ea\\u05d0\\u05de\\u05e8\\u05d5\\u2550\\u05ea\\u05ea\\u05d9\\u05de\\u05e8\\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> \\u201cthou hast boasted\\u201d (Deut. xxvi. 17).<sup>9</sup><i class=\\"footnote\\">I. E. connects with the same root the word <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d9\\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> to mean \\u201cthou hast praised,\\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span dir=\\"rtl\\">\\u05d4\\u05d0\\u05de\\u05e8\\u05ea</span> means \\u201cthou hast caused to declare.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05e9\\u05e0\\u05d4</span> <i>Double.</i> The verb \\u201cyou shall inherit\\u201d is to be supplied. <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05ea \\u05db\\u05dc\\u05de\\u05d4\\u2550\\u05d5\\u05d1\\u05dc\\u05de\\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \\u201cdouble\\u201d in the first part of the verse."], ["<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05ea\\u05ea\\u05d9 \\u05e4\\u05e2\\u05dc\\u05ea\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>I will give them their reward</i>, etc. As to <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea\\u05dd</span> \\u201ctheir reward\\u201d comp. <span dir=\\"rtl\\">\\u05e4\\u05e2\\u05dc\\u05ea</span> \\u201cthe wages\\u201d (Lev. xix. 13). By these words the expression \\u201cI hate robbing\\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages."], ["<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute."], ["<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8\\u05e0\\u05d9</span> <i>He hath covered me</i>. It is past of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4 ; \\u05d9\\u05e2\\u05d8</span> \\u201ccovering\\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d6\\u05e8\\u05ea \\u05e2\\u05d5\\u05d8\\u05d4 \\u05d5\\u05d4\\u05dd \\u05e9\\u05e0\\u05d9 \\u05d1\\u05e0\\u05d9\\u05e0\\u05d9\\u05dd</span>, \\u201cof the same root as <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4</span>, but of a different conjugation.\\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05d4</span>, the other from <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05d8</span>. The reverse would be correct, namely, <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e0\\u05d9\\u05df \\u05e2\\u05d5\\u05d8\\u05d4 \\u05d5\\u05d4\\u05dd \\u05d1\\u05f3 \\u05e9\\u05e8\\u05e9\\u05d9\\u05dd \\u05e4\\u05e2\\u05dc \\u05e2\\u05d1\\u05e8</span> \\u201cit is the past tense of the same conjugation as <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05d8\\u05d4</span>, but the two verbs have different roots.\\u201d This is perhaps the right reading.</i> <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d4\\u05df</span> <i>Serveth</i>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cDecketh himself with.\\u201d</i> It is a transitive verb, and <span dir=\\"rtl\\">\\u05e4\\u05d0\\u05e8</span> \\u201cornament\\u201d is the object; it is attended to by the bridegroom; compare my remark on <span dir=\\"rtl\\">\\u05d9\\u05e9\\u05e8\\u05ea\\u05d5\\u05e0\\u05da</span> \\u201cshall minister unto thee\\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck."], ["<span dir=\\"rtl\\">\\u05db\\u05d0\\u05e8\\u05e5 \\u05ea\\u05d5\\u05e6\\u05d9\\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAs the earth bringeth forth,\\u201d etc.<br>13 I. E. explains the expression <span dir=\\"rtl\\">\\u05e6\\u05de\\u05d7</span>, \\u201cto grow,\\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew."]], [["<i>For Zion\\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span> <i>That burneth.</i> The relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span> \\u201cthat\\u201d must be supplied; for the verb agrees with <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d9\\u05d3</span> \\u201clamp.\\u201d<sup>1</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05e2\\u05e8</span>; <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05d5\\u05e2\\u05ea\\u05d4</span> is therefore connected with the masculine noun <span dir=\\"rtl\\">\\u05dc\\u05e4\\u05d9\\u05d3</span>, by supplying the relative <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8</span>; and the whole phrase is to be translated: \\u201cAnd the salvation thereof as a lamp that burneth.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05e7\\u05d5\\u05e8\\u05d0</span> <i>Shall be called.</i> It is Pual. <span dir=\\"rtl\\">\\u05d9\\u05e7\\u05d1\\u05e0\\u05d5</span> <i>Will name.</i> Comp. <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8 \\u05e0\\u05e7\\u05d1\\u05d5</span> \\u201cwhich are expressed\\u201d (Num. i. 17)."], ["<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class=\\"footnote\\">This is equivalent to saying that the word <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span>, mostly used in the meaning of \\u201ccrown,\\u201d that is, an ornament of the head, has sometimes the general meaning \\u201cornament,\\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span dir=\\"rtl\\">\\u05d1\\u05d9\\u05d3</span> with <span dir=\\"rtl\\">\\u05e2\\u05d8\\u05e8\\u05ea</span>; we may join it with <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d9\\u05d9\\u05ea</span> and explain the phrase thus: \\u201cThou shalt be a crown of glory in the hand of the Lord\\u201d\\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>"], ["<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \\u201cFor Zion\\u2019s sake,\\u201d etc. are spoken by the Lord; the expression \\u201cI will not rest,\\u201d etc. must be taken in a figurative sense. <span dir=\\"rtl\\">\\u05d7\\u05e4\\u05e6\\u05d9 \\u05d1\\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class=\\"footnote\\">A. V., \\u201cHephzi-bah.\\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof."], ["<i>So shall thy sons marry thee</i>. This is a figurative expression for \\u201cthe kingdom will be restored to thee.\\u201d"], ["<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \\u201cThey that cause to watch for lying vanities, forsake their idol\\u201d (Jon. ii. 9).<sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThey that observe lying vanities.\\u201d\\u2014I. E. proves by this quotation that the expression \\u201cto watch\\u201d signifies sometimes \\u201cto wait for help,\\u201d \\u201cto pray;\\u201d because <span dir=\\"rtl\\">\\u05de\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> means \\u201cthey that cause to pray,\\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e8\\u05d9\\u05dd</span> \\u201cwatchmen\\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \\u201cwatchmen\\u201d by the words <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d6\\u05db\\u05d9\\u05e8\\u05d9\\u05dd \\u05d0\\u05ea \\u05d9\\u05d9</span> \\u201cthat remind the Lord.\\u201d <span dir=\\"rtl\\">\\u05de\\u05d6\\u05db\\u05d9\\u05e8\\u05d9\\u05dd</span> is a causative verb; lit., \\u201cthat cause the Lord to remember;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d6\\u05db\\u05d9\\u05e8\\u05e0\\u05d9</span> \\u201cput me in remembrance\\u201d (xliii. 26)."], ["<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05e0\\u05e9\\u05d1\\u05e2 \\u05d2\\u05dd \\u05d6\\u05d4 \\u05dc\\u05d0\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span>. The first <span dir=\\"rtl\\">\\u05d2\\u05dd</span> connects this verse with the preceding verse in this way: \\u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\\u201d But it is also possible that it is an erroneous repetition of the second <span dir=\\"rtl\\">\\u05d2\\u05dd</span>.\\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \\u201cthe word that cometh out of the mouth of the Lord, does not return void,\\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \\u201chath sworn,\\u201d that is, has made an unconditional decree.<sup>6</sup><i class=\\"footnote\\">The predictions of good or evil events are generally connected with the condition pronounced or understood, \\u201cif you hearken unto me\\u201d or \\u201cif you hearken not unto me.\\u201d But a prediction introduced by a phrase like \\u201cHe hath sworn\\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc."], ["<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together."], ["<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \\u201cGo through, etc.\\u201d that is, go through the gates to proclaim in every place \\u201cPrepare the way of the people,\\u201d \\u201cclear it of stones,\\u201d \\u201clift up a standard throughout the whole world.\\u201d"], ["<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05ea \\u05e9\\u05d4\\u05d5\\u05dc\\u05d9\\u05d3\\u05d4</span>; they seem to be incorrect, because the Hiphil of <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \\u201cthe daughter of Zion\\u201d by \\u201cthe daughter, whom she (Zion) has born.\\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e2\\u05dc\\u05ea\\u05d5</span> <i>And His wages.</i><sup>8</sup><i class=\\"footnote\\">A. V., \\u201cAnd his work.\\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel."], ["<i>And unto thee</i>. The second person refers to Zion."]], [["<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class=\\"footnote\\">Comp. \\u201cAnd there is none that holdeth with me in these things, but Michael, your prince\\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05dd\\u05b4 \\u05d4\\u05e0\\u05db\\u05d1\\u05d3</span> \\u201cthe honoured name\\u201d of the Hebrew text are used instead of <span dir=\\"rtl\\">\\u05d9\\u05d9</span> \\u201cthe Lord,\\u201d by I. E., in order not to connect the description \\u201cwith dyed garments,\\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\\u2014that is, the Christian religion\\u2014which was first established among the Edomites.<sup>2a</sup><i class=\\"footnote\\">The words \\u201cThis prophecy,\\u201d etc., till \\u201camong the Edomites,\\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span dir=\\"rtl\\">\\u05d7\\u05de\\u05d5\\u05e5</span> <i>Stained</i>. Comp. <span dir=\\"rtl\\">\\u05d7\\u05d5\\u05de\\u05e5</span> \\u201cvinegar\\u201d (Num. vi. 3).<sup>3</sup><i class=\\"footnote\\">The two words seem, according to I. E., to be derived from <span dir=\\"rtl\\">\\u05d7\\u05de\\u05e5</span> \\u201cto be red.\\u201d See Gesenius Lex. Hebr. Chald.</i> <span dir=\\"rtl\\">\\u05d6\\u05d4 \\u05d4\\u05d3\\u05d5\\u05e8 \\u05d1\\u05dc\\u05d1\\u05d5\\u05e9\\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cThis that is glorious.\\u201d</i> <i>in his apparel</i>, how has he stained himself! <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class=\\"footnote\\">A. V., \\u201cTravelling.\\u201d</i> others; comp. <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d9\\u05dd \\u05d5\\u05e6\\u05e2\\u05d5\\u05d4\\u05d5</span> \\u201coppressors, that will oppress him\\u201d<sup>6</sup><i class=\\"footnote\\">\\u201cWanderers, that shall cause him to wander.\\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class=\\"footnote\\">That <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \\u201cthat <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> is a common noun (<span dir=\\"rtl\\">\\u05e9\\u05dd \\u05d4\\u05ea\\u05d5\\u05d0\\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05d5 \\u05e6\\u05e2\\u05d4 \\u05d1\\u05e8\\u05d1</span> \\u201cwho bindeth people in the greatness of his strength;\\u201d but the verb would be missing, if <span dir=\\"rtl\\">\\u05e6\\u05e2\\u05d4</span> were a noun.</i> is confirmed by the words which follow: \\u201cin the greatness of his strength.\\u201d R. Moses Hakkohen says, that <span dir=\\"rtl\\">\\u05e6\\u05d5\\u05e2\\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\\u2014The answer to the question \\u201cWho is this,\\u201d etc., is \\u201cI that speak in righteousness,\\u201d etc. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> <i>Mighty</i>. Comp. <span dir=\\"rtl\\">\\u05e8\\u05d1</span> \\u201cofficer\\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are."], ["<span dir=\\"rtl\\">\\u05dc\\u05dc\\u05d1\\u05d5\\u05e9\\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cIn thine apparel.\\u201d Comp. c. xxxii., Note 1.</i> The preposition <span dir=\\"rtl\\">\\u05dc</span> is pleonastic as in <span dir=\\"rtl\\">1) \\u05dc\\u05d0\\u05d1\\u05e9\\u05dc\\u05d5\\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine."], ["<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d3\\u05e8\\u05db\\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i><sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i><<sup>10</sup><i class=\\"footnote\\">See I. E. on i. 21, Note 43.</i>sup>9</sup><i class=\\"footnote\\">A. V., \\u201cFor I will tread them.\\u201d \\u201cAnd shall be sprinkled.\\u201d \\u201cAnd I will stain.\\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \\u05d5\\u05b0\\u05d9\\u05b5\\u05d6 <i>And sprinkled</i>. It is similar in form to <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05d9\\u05b5\\u05d8</span> \\u201cand he stretched forth\\u201d (Ex. ix. 23). <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> <i>Their blood</i>. The blood is called <span dir=\\"rtl\\">\\u05e0\\u05b6\\u05e6\\u05b7\\u05d7</span> lit. \\u201ctime,\\u201d because t<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05d6\\u05de\\u05e0\\u05d9\\u05dd \\u05d0\\u05d9\\u05df \\u05e7\\u05e5</span> \\u201cperiods of time without end.\\u201d Others compare <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> \\u201ctheir blood\\u201d with <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cstrength\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d4\\u2550\\u05e0\\u05e6\\u05d7</span> \\u201cto sprinkle.\\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cfor ever\\u201d (xxxiv. 10). <span dir=\\"rtl\\">\\u05d0\\u05d2\\u05d0\\u05dc\\u05ea\\u05d9</span> <i>I stained</i>. The <span dir=\\"rtl\\">\\u05d0</span> is here substituted for <span dir=\\"rtl\\">\\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \\u201cI stained,\\u201d comp. <span dir=\\"rtl\\">\\u05d9\\u05d2\\u05d0\\u05dc\\u05d4\\u05d5</span> \\u201cshall stain it\\u201d (Job iii. 5)."], ["<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span dir=\\"rtl\\">\\u05d2\\u05d0\\u05d5\\u05dc\\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God."], ["<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e9\\u05ea\\u05d5\\u05de\\u05dd</span> (lix. 16)."], ["<i>Nations.</i> Other nations beside Edom. <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d5\\u05e8\\u05d9\\u05d3 \\u05dc\\u05d0\\u05e8\\u05e5 \\u05e0\\u05e6\\u05d7\\u05dd</span> And I will pour out their blood<sup>11</sup><i class=\\"footnote\\">The phrase <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05e6\\u05d7 \\u05e0\\u05e6\\u05d7\\u05d9\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05dd \\u05d6\\u05de\\u05e0\\u05d9\\u05dd \\u05d0\\u05d9\\u05df \\u05e7\\u05e5</span> \\u201cperiods of time without end.\\u201d Others compare <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7\\u05dd</span> \\u201ctheir blood\\u201d with <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d7</span> \\u201cstrength\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\"rtl\\">\\u05e0\\u05d6\\u05d4\\u2550\\u05e0\\u05e6\\u05d7</span> \\u201cto sprinkle.\\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth."], ["<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span dir=\\"rtl\\">\\u05d5\\u05e8\\u05d1 \\u05d8\\u05d5\\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class=\\"footnote\\">A. V., \\u201cAnd the great goodness.\\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class=\\"footnote\\">By this remark I. E. reminds us not to confound the attribute of God <span dir=\\"rtl\\">\\u05e8\\u05b7\\u05d1 \\u05de\\u05d5\\u05d1</span> \\u201cGreat in goodness,\\u201d with <span dir=\\"rtl\\">\\u05e8\\u05d1 \\u05de\\u05d5\\u05bc\\u05d1</span> \\u201cthe abundance of goodness\\u201d <span dir=\\"rtl\\">\\u2550</span> \\u201cthe great goodness.\\u201d <span dir=\\"rtl\\">\\u05e8\\u05b7\\u05d1</span> is an adjective, <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05d1</span> an abstract noun.</i>"], ["<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class=\\"footnote\\">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0</span> The true meaning of the word is \\u201cto Him;\\u201d<sup>15</sup><i class=\\"footnote\\">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span dir=\\"rtl\\">\\u05dc\\u05d5</span> \\u201cto him\\u201d is here the Keri, <span dir=\\"rtl\\">\\u05dc\\u05c2\\u05d0</span> \\u201cnot,\\u201d the Ketib.</i> and <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e6\\u05e8</span> (lit., Unto Him was trouble), \\u201che was afflicted,\\u201d has the same meaning as \\u201cAnd His soul was grieved\\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \\u201cAnd sent an angel, and hath brought us forth out of Egypt\\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class=\\"footnote\\">Although I. E. admits that the word <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d0\\u05da</span> \\u201cangel\\u201d or \\u201cmessenger\\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \\u201cthe angel\\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05e0\\u05d8\\u05dc\\u05dd</span> <i>And he bare them</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d8\\u05dc</span> \\u201cand the weight\\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d9\\u05de\\u05d9 \\u05e2\\u05d5\\u05dc\\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> is, according to I. E., \\u201ca long period,\\u201d but its nature and limits must be gathered from the context; <span dir=\\"rtl\\">\\u05d9\\u05de\\u05d5\\u05ea \\u05e2\\u05d5\\u05dc\\u05dd</span> (Deut. xxxii. 7) refers to the past; <span dir=\\"rtl\\">\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd</span> (Ps. xc. 2) \\u201cfor ever\\u201d to the future; <span dir=\\"ltr\\">\\u05e2\\u05d3 \\u05e2\\u05d5\\u05dc\\u05dd</span> (1 Sam. i. 22), \\u201cthe whole lifetime,\\u201d etc., here I. E. infers from the preceding, \\u201cAnd he carried them in their land,\\u201d that it refers to the period during which they had possession of their land.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05d1\\u05d5</span> <i>And vexed</i>. Comp. <span dir=\\"rtl\\">\\u05d0\\u05dc \\u05ea\\u05e2\\u05e6\\u05d1\\u05d5</span> \\u201cbe not grieved\\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \\u201cby the holy spirit\\u201d the angel of the Lord.<sup>17</sup><i class=\\"footnote\\">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e8\\u05d2\\u05d9\\u05d6\\u05d5 \\u05e2\\u05dc \\u05de\\u05d9\\u05de\\u05e8 \\u05e0\\u05d1\\u05d9\\u05d0\\u05d9 \\u05e7\\u05d5\\u05d3\\u05e9\\u05d9\\u05d4</span> \\u201cthey acted provokingly against the words of His holy prophets.\\u201d</i> <i>He fought against them</i> till they left His land."], ["<i>Then he remembered the days of old</i>, the days that have passed. <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class=\\"footnote\\">A. V., \\u201cMoses and His people.\\u201d</i> As to the asyndeton <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5\\u05bc</span> comp. <span dir=\\"rtl\\">\\u05e9\\u05de\\u05e9 \\u05d9\\u05e8\\u05d7</span> \\u201cthe sun and moon\\u201d (Hab. iii. 11). The word <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4</span>, however, may also be taken as a participle, meaning \\u201che who brought out,\\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class=\\"footnote\\">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4</span>, which is once used as a common noun, namely, in this passage <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d4 \\u05e2\\u05de\\u05d5</span>. The words \\u201cbut the first explanation is preferable\\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05e8\\u05e2\\u05d4 \\u05e6\\u05d0\\u05e0\\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class=\\"footnote\\">The words of the Hebrew text are <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc \\u05de\\u05e9\\u05d4</span>, which seem to have been written by mistake instead of <span dir=\\"rtl\\">\\u05e2\\u05dd</span> \\u201cwith,\\u201d the explanation of <span dir=\\"rtl\\">\\u05d0\\u05b5\\u05ea</span>. Firstly, it is not correct to say that <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b5\\u05d4</span> is formed after <span dir=\\"rtl\\">\\u05de\\u05e9\\u05b6\\u05b9\\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b5\\u05d4</span> from <span dir=\\"rtl\\">\\u05e8\\u05b9\\u05e2\\u05b6\\u05d4</span>. The words <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc</span> are probably the product of some ingenious copyist, who took <span dir=\\"rtl\\">\\u05e2\\u05dd</span> for the initials of <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05de\\u05e9\\u05e7\\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel."], ["<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19)."], ["<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class=\\"footnote\\">I. E. divides the verse into two sentences, \\u201cHe led them through the deep,\\u201d and \\u201cHe led them,\\u201d (to be supplied) \\u201cin the wilderness,\\u201d or, \\u201cin the plain,\\u201d while, according to others, the verse contains only one sentence, \\u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\\u201d</i>"], ["<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \\u201cthe spirit of the Lord <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05d7\\u05e0\\u05d5</span>\\u201d \\u201cled them\\u201d that is, Israel; <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d9\\u05d7\\u05dd\\u2550\\u05ea\\u05e0\\u05d9\\u05d7\\u05e0\\u05d5</span>. The suffix (<span dir=\\"rtl\\">\\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \\u201cSo didst Thou lead Thy people;\\u201d the prophet speaking both of Moses and the Israelites."], ["<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class=\\"footnote\\">\\u201cAnd He fought against them,\\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d1\\u05d5\\u05dc</span> <i>From the habitation</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d6\\u05d1\\u05dc\\u05e0\\u05d9</span> \\u201cwill dwell with me\\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7\\u05d5</span> <i>They are restrained</i> at present. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05ea\\u05d0\\u05e4\\u05e7</span> \\u201cto refrain himself\\u201d (Gen. xlv. 1)."], ["<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d9\\u05e8\\u05b8\\u05e0\\u05d5</span> <i>Acknowledge us</i>. Comp. <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05e0\\u05d9</span> instead of <span dir=\\"rtl\\">\\u05d9\\u05d1\\u05d3\\u05d9\\u05dc\\u05b5\\u05e0\\u05d9</span> \\u201chath separated me\\u201d (lvi. 3)."], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05d4 \\u05ea\\u05ea\\u05e2\\u05e0\\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class=\\"footnote\\">A. V., \\u201cWhy hast Thou made us to err?\\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05e9\\u05d5\\u05ea \\u05ea\\u05e9\\u05d5\\u05d1\\u05d4 \\u05d0\\u05d9\\u05df \\u05de\\u05e1\\u05e4\\u05d9\\u05e7\\u05d9\\u05df \\u05d1\\u05d9\\u05d3\\u05d5</span> \\u201che is not permitted to repent\\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class=\\"footnote\\">This is said of him, who misleads others to sin; \\u201che is not permitted to repent,\\u201d \\u201che cannot completely remedy the evil which he has produced.\\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \\u201cWhy doest Thou make us to err?\\u201d is to be explained in a similar way, namely, \\u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class=\\"footnote\\">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \\u201cWhy dost Thou cause us to err?\\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class=\\"footnote\\">As <i>e.g.,</i> the commandments introduced by a formula like \\u201cWhen ye be come into the land;\\u201d the commandments concerning the temple and the service therein.</i> <span dir=\\"rtl\\">\\u05ea\\u05e7\\u05e9\\u05d9\\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cThou hast hardened.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05d4\\u05e7\\u05e9\\u05d9\\u05d7</span> \\u201cHe hath removed\\u201d<sup>25a</sup><i class=\\"footnote\\">A. V., \\u201cShe is hardened.\\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05e4\\u05d8\\u05d9\\u05dd</span> \\u201cthe judges;\\u201d but there is no reason why \\u201cthe tribes of thine inheritance\\u201d should be referred to the judges. If the words \\u201cthy servants\\u201d refer, as I. E. explains, to the Patriarchs, the expression \\u201cthe tribes of thine inheritance,\\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d5\\u05e4\\u05d8\\u05d9\\u05dd</span> is a corruption of <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05d1\\u05d8\\u05d9\\u05dd</span> \\u201cthe tribes,\\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>"], ["<span dir=\\"rtl\\">\\u05dc\\u05de\\u05e6\\u05e2\\u05e8</span> A little while. <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e6\\u05e2\\u05e8 \\u05d9\\u05d3\\u05e9\\u05d5 \\u05e2\\u05dd \\u05e7\\u05d3\\u05e9\\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05de\\u05e6\\u05e2\\u05e8</span> means \\u201csmall\\u201d or \\u201clittle,\\u201d and admits of the rendering \\u201ca little while\\u201d as well as \\u201ca little thing.\\u201d</i> and this latter explanation is right."], ["<span dir=\\"rtl\\">\\u05d4\\u05d9\\u05d9\\u05e0\\u05d5 \\u05de\\u05e2\\u05d5\\u05dc\\u05dd \\u05d5\\u05d2\\u05e8\\u05d9</span> We are like men, over whom Thou hast never ruled."]], [["<span dir=\\"rtl\\">\\u05dc\\u05d5\\u05d0 \\u05e7\\u05e8\\u05e2\\u05ea \\u05e9\\u05de\\u05d9\\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \\u201cAs if Thou hadst not rent the heavens;\\u201d<sup>1</sup><i class=\\"footnote\\">To give us Thy commandments. <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05bc\\u05d0</span> is, according to this explanation, the same as <span dir=\\"rtl\\">\\u05dc\\u05d0</span> \\u201cnot.\\u201d Comp. Targum Jonathan: <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05dc\\u05d4\\u05d5\\u05df \\u05d0\\u05e8\\u05d1\\u05e0\\u05ea \\u05e9\\u05de\\u05d9\\u05d0</span> \\u201cnot for them (for the heathen people) hast thou descended from heaven.\\u201d</i> but it is more correct to take <span dir=\\"rtl\\">\\u05dc\\u05d5\\u05bc\\u2550\\u05dc\\u05d5\\u05bc\\u05d0</span> in its usual meaning \\u201cif;\\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \\u201cIf Thou wouldst rend the heavens and come down,\\u201d that is, if Thou wouldst send forth Thy decrees, then, \\u201cthe mountains,\\u201d that is, the kings<sup>2</sup><i class=\\"footnote\\">\\u201cKingdoms\\u201d (<span dir=\\"rtl\\">\\u05de\\u05dc\\u05db\\u05d5\\u05ea</span>) or \\u201cnations\\u201d (<span dir=\\"rtl\\">\\u05d2\\u05d5\\u05d9\\u05dd</span>) would better correspond with the phrase <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d2\\u05d5\\u05d9\\u05dd \\u05d9\\u05e8\\u05d2\\u05d6\\u05d5</span> \\u201cthus the nations would tremble at Thy presence\\u201d (lxiv. 1), which seems to be the explanation of <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d4\\u05e8\\u05d9\\u05dd \\u05e0\\u05d6\\u05dc\\u05d5</span>.</i> who sit in safety, \\u201cwould flow down at Thy presence.\\u201d <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span dir=\\"rtl\\">\\u05dc</span> is caused by the pause;<sup>3</sup><i class=\\"footnote\\">This Dagesh is called by the Grammarians: euphonic (<span dir=\\"rtl\\">\\u05dc\\u05ea\\u05e4\\u05d0\\u05e8\\u05ea \\u05d4\\u05e7\\u05e8\\u05d9\\u05d0\\u05d4</span>); comp. <span dir=\\"rtl\\">\\u05d7\\u05b8\\u05d3\\u05b0\\u05dc\\u05bd\\u05d5\\u05bc \\u2550 \\u05d7\\u05b8\\u05d3\\u05b5\\u05dc\\u05bc\\u05bd\\u05d5\\u05bc</span> (Jud. v. 7).</i> <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> is in form similar to <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> \\u201cthey could\\u201d (Ex. viii. 14).<sup>4</sup><i class=\\"footnote\\">The comparison of <span dir=\\"rtl\\">\\u05e0\\u05b8\\u05d6\\u05b9\\u05dc\\u05bc\\u05d5\\u05bc</span> with <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span dir=\\"rtl\\">\\u05d9\\u05b8\\u05d1\\u05b9\\u05dc\\u05d5\\u05bc</span> has no Dagesh.</i> <span dir=\\"rtl\\">\\u05db\\u05e7\\u05e8\\u05d7 \\u05d0\\u05e9 \\u05d4\\u05de\\u05e1\\u05c1\\u05d9\\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span dir=\\"rtl\\">\\u05de\\u05d9\\u05dd \\u05ea\\u05d1\\u05e2\\u05d4 \\u05d0\\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAs when the fire causeth the waters to boil.\\u201d</i> As to <span dir=\\"rtl\\">\\u05ea\\u05d1\\u05e2\\u05d4</span> \\u201ccauseth to boil\\u201d (lit. \\u201cswelleth\\u201d) comp. <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05e2\\u05d1\\u05e2\\u05d5\\u05ea</span> \\u201cblains\\u201d (Ex. ix. 9). <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d2\\u05d5\\u05d9\\u05dd \\u05d9\\u05d3\\u05d2\\u05d6\\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class=\\"footnote\\">A. V., \\u201cThat the nations may tremble at Thy presence.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05e2\\u05e9\\u05d5\\u05ea\\u05da</span> When thou didst. <span dir=\\"rtl\\">\\u05e0\\u05d5\\u05e8\\u05d0\\u05d5\\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5 \\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da</span>; but either <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span> or <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05dc \\u05d3\\u05e8\\u05da</span> is superfluous, because both expressions have the same meaning: \\u201clike.\\u201d It is also possible that the original text had a word like <span dir=\\"rtl\\">\\u05d7\\u05dc\\u05e7\\u05d5\\u05ea</span> (xxx. 10) after <span dir=\\"rtl\\">\\u05d1\\u05de\\u05d5</span> which has been omitted by some careless copyist.</i> <span dir=\\"rtl\\">\\u05e2\\u05d6\\u05d5\\u05ea</span> \\u201crough words\\u201d (Prov. xviii. 20). <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e0\\u05e7\\u05d5\\u05d4</span> <i>Which we looked not for.</i> <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d3\\u05ea</span> When thou camest down. <span dir=\\"rtl\\">\\u05de\\u05e4\\u05e0\\u05d9\\u05da \\u05d4\\u05e8\\u05d9\\u05dd \\u05e0\\u05d6\\u05dc\\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past."], ["<span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05e9\\u05de\\u05e2\\u05d5 \\u05d5\\u05e0\\u05d5\\u05f3</span> Men have not heard,<sup>8</sup><i class=\\"footnote\\">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span dir=\\"rtl\\">\\u05d9\\u05e2\\u05e9\\u05d4</span> What he will prepare.<sup>9</sup><i class=\\"footnote\\">A. V., \\u201cWhat He hath prepared for him that waiteth for Him.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05d7\\u05db\\u05d4</span> For him that will wait."], ["<span dir=\\"rtl\\">\\u05e4\\u05d2\\u05e2\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThou meetest him,\\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \\u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\\u201d (Ps. cvi. 23). It may also be rendered, \\u201cThou acceptedst the prayer of him,\\u201d etc. Comp. <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d0\\u05e4\\u05d2\\u05e2 \\u05d0\\u05d3\\u05dd</span> \\u201cI will not accept the prayer of any man\\u201d (xlvii. 3; liii. 12). <span dir=\\"rtl\\">\\u05d0\\u05ea \\u05e9\\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class=\\"footnote\\">A. V., \\u201cHim that rejoiceth.\\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class=\\"footnote\\">Better Rashi: \\u201cHim that rejoiced in doing righteousness;\\u201d and Targum Jonathan: <span dir=\\"rtl\\">\\u05d3\\u05d7\\u05d3\\u05d9\\u05d0\\u05d5 \\u05dc\\u05de\\u05e2\\u05d1\\u05d3 \\u05e8\\u05e2\\u05d5\\u05ea\\u05da \\u05d1\\u05e7\\u05e9\\u05d5\\u05d8 \\u05d5\\u05db\\u05d6\\u05d1\\u05d5</span> \\u201cwho rejoiced when performing Thy will with truth and integrity.\\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class=\\"footnote\\">That is, Moses. (Comp. Num. xii. 7.)\\u2014The Hebrew text has the words <span dir=\\"rtl\\">\\u05e9\\u05d4\\u05d5\\u05e8\\u05ea\\u05e0\\u05d5 \\u05dc\\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span>, which seem to be incorrect; <span dir=\\"rtl\\">\\u05dc\\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span> is probably to be altered into <span dir=\\"rtl\\">\\u05e2\\u05dc \\u05d9\\u05d3\\u05d9 \\u05e0\\u05d0\\u05de\\u05df \\u05d1\\u05d9\\u05ea</span>.</i> <span dir=\\"rtl\\">\\u05d4\\u05df \\u05d0\\u05ea\\u05d4 \\u05e7\\u05e6\\u05e4\\u05ea \\u05d5\\u05e0\\u05d7\\u05d8\\u05d0</span> \\u201cBut now<sup>13</sup><i class=\\"footnote\\">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\\u201d or \\u201cBehold Thou wast angry,<sup>14</sup><i class=\\"footnote\\">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\\u201d <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> <i>Through them,</i><sup>15</sup><i class=\\"footnote\\">A. V., \\u201cIn those is continuance.\\u201d\\u2014The words <span dir=\\"rtl\\">\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd \\u05d4\\u05e1\\u05e4\\u05d9\\u05e8\\u05d5\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> are corrupt; they must contain the explanation of <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span>, since that of <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> is given before in the words <span dir=\\"rtl\\">\\u05d1\\u05e2\\u05d1\\u05d5\\u05e8 \\u05d4\\u05e6\\u05d3\\u05d9\\u05e7\\u05d9\\u05dd</span> \\u201cthrough the righteous.\\u201d If <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> were explained by \\u201calways,\\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> \\u201cdisappearance\\u201d from <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05dd</span> \\u201cto conceal;\\u201d and the Hebrew text is to be altered into <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd \\u05d9 \\u05d4\\u05e4\\u05e8\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> or <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd\\u201c.\\u05e2\\u05d5\\u05dc\\u05dd \\u05d9 \\u05e1\\u05ea\\u05d9\\u05e8\\u05ea \\u05d4\\u05e7\\u05e6\\u05e3</span> means the disappearance of the wrath.\\u201d</i> that is, through the righteous men. <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dd</span> The disappearance of the wrath. <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d5\\u05e9\\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class=\\"footnote\\">A. V., \\u201cAnd we shall be saved.\\u201d</i> It is the imperfect.<sup>16</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d4\\u05d9 \\u05db\\u05d8\\u05de\\u05d0 \\u05db\\u05dc\\u05e0\\u05d5</span> But now we are all as an unclean thing. <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9\\u05dd</span> <i>Filthy rags</i>. It is derived from <span dir=\\"rtl\\">\\u05e2\\u05b7\\u05d3</span> \\u201cspoil\\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span dir=\\"rtl\\">\\u05d5\\u05b7\\u05e0\\u05bc\\u05b8\\u05d1\\u05b6\\u05dc</span> <i>And we fade away.</i> The radical <span dir=\\"rtl\\">\\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc\\u05ea</span>, \\u201cfading\\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class=\\"footnote\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\"rtl\\">\\u05de\\u05ea\\u05e2\\u05d5\\u05e8\\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class=\\"footnote\\">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span dir=\\"rtl\\">\\u05d1</span> should have a Dagesh (<span dir=\\"rtl\\">\\u05d5\\u05b7\\u05e0\\u05bc\\u05b7\\u05d1\\u05bc\\u05b6\\u05dc</span> Hiphil of <span dir=\\"rtl\\">\\u05e0\\u05d1\\u05dc</span>). The form can, however, be considered as regular if derived from <span dir=\\"rtl\\">\\u05d1\\u05d5\\u05dc</span>; verbs <span dir=\\"rtl\\">\\u05e4\\u05f4\\u05e0</span> and <span dir=\\"rtl\\">\\u05e2\\u05f4\\u05d5</span> interchange sometimes; comp. <span dir=\\"rtl\\">\\u05e1\\u05d5\\u05da</span> and <span dir=\\"rtl\\">\\u05e0\\u05e1\\u05da</span> \\u201cto anoint.\\u201d</i> <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d6\\u05d9\\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d4\\u05d7\\u05d6\\u05d9\\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span dir=\\"rtl\\">\\u05d9\\u05d3\\u05d5</span>; lit. \\u201cto cause his hand to be strong in Thee.\\u201d</i> <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05de\\u05d5\\u05d2\\u05e0\\u05d5</span> <i>And hast consumed us.</i> Comp. <span dir=\\"rtl\\">\\u05e0\\u05de\\u05e0\\u05d5</span> \\u201cthey melt\\u201d (Ex. xv. 15)."], ["<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc."], ["<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now."], ["<i>The holy cities</i>, etc. Supply <span dir=\\"rtl\\">\\u05d4\\u05d1\\u05d8</span>, \\u201csee\\u201d from the preceding verse. \\u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\\u201d"], ["<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class=\\"footnote\\">I. E. takes the verb <span dir=\\"rtl\\">\\u05d4\\u05dc\\u05dc\\u05d5\\u05da</span> literally: \\u201cto praise,\\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span dir=\\"rtl\\">\\u05d3\\u05e4\\u05dc\\u05d7\\u05d5 \\u05e7\\u05d3\\u05de\\u05da \\u05d0\\u05d1\\u05d4\\u05ea\\u05e0\\u05d0</span> \\u201cwhere our ancestors worshipped Thee.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05e9\\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?"]], [["<i>I was</i><sup>1</sup><i class=\\"footnote\\">A. V., \\u201cI am sought.\\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \\u201cYour fathers have provoked me, but \\u2018 I was sought,\\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \\u2018 <i>Behold me</i>, <i>behold me</i>,\\u2019 repeatedly through the prophets.<sup>2</sup><i class=\\"footnote\\">I. E. adds \\u201cthrough the prophets,\\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal."], ["<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \\u201cEven to nations that are not called by my name, I was accessible, but as regards my people \\u201cI have spread my hands\\u201d to receive them. <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8\\u05da \\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> <i>In a way that is not good.</i> Supply <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span> \\u201cway\\u201d before <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> \\u201cnot good;\\u201d<sup>3</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05dc\\u05d0 \\u05d8\\u05d5\\u05d1</span> is the genitive governed by <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05da</span>, which must be supplied; because <span dir=\\"rtl\\">\\u05d4\\u05d3\\u05e8\\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span dir=\\"rtl\\">\\u05d8\\u05d5\\u05d1 \\u05d5\\u05e8\\u05e2 \\u05e2\\u05e5 \\u05d4\\u05d3\\u05e2\\u05ea \\u05d3\\u05e2\\u05ea\\u2550\\u05e2\\u05e5 \\u05d4\\u05d3\\u05e2\\u05ea  \\u05d8\\u05d5\\u05d1 \\u05d5\\u05e8\\u05e2</span> \\u201cthe tree of knowledge of good and evil\\u201d (Gen. ii. 9)."], ["<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry."], ["<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05e0\\u05e6\\u05d5\\u05e8\\u05d9\\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class=\\"footnote\\">A. V., \\u201cIn the monuments.\\u201d \\u201cBesieged.\\u201d</i>. Comp. <span dir=\\"rtl\\">\\u05e0\\u05e6\\u05d5\\u05e8\\u05d4</span> \\u201cwaste\\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span dir=\\"rtl\\">\\u05d5\\u05d8\\u05e8\\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class=\\"footnote\\">See ix. Note 2.</i> is <span dir=\\"rtl\\">\\u05d5\\u05e4\\u05e8\\u05e7</span>; the two words, however, are the same in meaning."], ["<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\\u2019s meat, etc. <span dir=\\"rtl\\">\\u05d2\\u05e9\\u05d4 \\u05d0\\u05dc\\u05d9\\u05da\\u2550\\u05e7\\u05e8\\u05d1 \\u05d0\\u05dc\\u05d9\\u05da</span> <i>Stand by thyself.</i> Lit. \\u201cGo nearer to thyself.\\u201d <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9\\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class=\\"footnote\\">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span dir=\\"rtl\\">\\u05e7\\u05e8\\u05e9\\u05ea\\u05d9\\u05da</span> \\u201cI am holier than thou.\\u201d</i> comp. <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05d0\\u05d5\\u05e0\\u05d9</span> \\u201chave gone out of me\\u201d (Jer. x 20); similarly <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9\\u05da</span> has the same meaning as <span dir=\\"rtl\\">\\u05e7\\u05d3\\u05e9\\u05ea\\u05d9 \\u05de\\u05de\\u05da</span> \\u201cI am holy, more than thou.\\u201d <span dir=\\"rtl\\">\\u05d0\\u05dc\\u05d4 \\u05e2\\u05e9\\u05df \\u05d1\\u05d0\\u05e4\\u05d9</span> These put<sup>7</sup><i class=\\"footnote\\">A. V., \\u201cThese are.\\u201d</i> smoke in my nose."], ["<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it."], ["<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry."], ["<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them."], ["<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \\u201cmine elect.\\u201d"], ["<span dir=\\"rtl\\">\\u05e2\\u05de\\u05e7 \\u05e2\\u05db\\u05d5\\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \\u201cAnd the valley of Achor for a door of hope\\u201d (Hos. ii. 15). Others render it, \\u201cValley of trouble,\\u201d<sup>8</sup><i class=\\"footnote\\">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span dir=\\"rtl\\">\\u05e2\\u05de\\u05e7 \\u05e2\\u05db\\u05d5\\u05e8</span> are probably like <span dir=\\"rtl\\">\\u05d4\\u05e9\\u05e8\\u05d5\\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span dir=\\"rtl\\">\\u05e2\\u05db\\u05e8</span> \\u201cthat troublest\\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him."], ["<span dir=\\"rtl\\">\\u05d4\\u05b7\\u05e9\\u05c1\\u05b0\\u05db\\u05b5\\u05d7\\u05b4\\u05d9\\u05dd</span> <i>That forget</i>, (lit., \\u201cthat are forgetful\\u201d). It is an adjective,<sup>9</sup><i class=\\"footnote\\">I. E. explains <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b5\\u05d4\\u05b4\\u05d9\\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span dir=\\"rtl\\">\\u05e9\\u05c1\\u05b9\\u05db\\u05b0\\u05d7\\u05b4\\u05d9\\u05dd</span>; or he means by <span dir=\\"rtl\\">\\u05e9\\u05dd \\u05ea\\u05d0\\u05e8</span> the participle, and <span dir=\\"rtl\\">\\u05e9\\u05b0\\u05c1\\u05db\\u05b5\\u05d7\\u05b4\\u05d9\\u05dd</span> would in that case be another form of the participle, that could be compared with <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0\\u05d9\\u05dd</span>, the only form of the participle Kal of <span dir=\\"rtl\\">\\u05d9\\u05e8\\u05d0</span>, \\u201cto fear.\\u201d</i> similar in form to <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05e8\\u05b5\\u05d0\\u05b4\\u05d9\\u05dd</span> \\u201cafraid\\u201d (1 Sam. xxiii. 3). <span dir=\\"rtl\\">\\u05dc\\u05d2\\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class=\\"footnote\\">A. V., \\u201cThat troop.\\u201d</i> R. Moses Hakkohen says, that <span dir=\\"rtl\\">\\u05d2\\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class=\\"footnote\\">According to the belief of Eastern people; In Arabic, Jupiter is called <img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\n2Q==\\n\\"> \\u201cthe greatest fortune.\\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class=\\"footnote\\"><img src=\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\nBOAPI/U6NGgZmjRo0H//2Q==\\n\\"> Felicitas.</i> but that <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class=\\"footnote\\">I. E. renders <span dir=\\"rtl\\">\\u05d1\\u05d2\\u05d3</span> \\u201ca troop comes,\\u201d and refers it to the troop of five children, which Leah then had.</i> <span dir=\\"rtl\\">\\u05dc\\u05de\\u05e0\\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class=\\"footnote\\">A. V., \\u201cThat number.\\u201d</i> According to some <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> (lit., \\u201cnumber\\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> is the name of one star.<sup>15</sup><i class=\\"footnote\\">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> is Venus; others compare it with <i>\\u03bc\\u03aev\\u03b7</i> \\u201cthe moon.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05de\\u05e1\\u05da</span> <i>Drink offering.</i> Comp., <span dir=\\"rtl\\">\\u05de\\u05e1\\u05db\\u05d4</span> \\u201cshe hath mingled\\u201d (Prov. ix. 2)."], ["<span dir=\\"rtl\\">\\u05d5\\u05de\\u05e0\\u05d9\\u05ea\\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span dir=\\"rtl\\">\\u05d2\\u05d3 \\u05d2\\u05d3\\u05d5\\u05d3 \\u05e2\\u05d5\\u05d3\\u05e0\\u05d5</span> \\u201cGad, a troop shall overcome him\\u201d (Gen. xlix. 19); <span dir=\\"rtl\\">\\u05d3\\u05df \\u05d9\\u05d3\\u05d9\\u05df</span> \\u201cDan shall judge\\u201d (ibid. 16). Thus the verb <span dir=\\"rtl\\">\\u05d5\\u05de\\u05e0\\u05d9\\u05ea\\u05d9</span> is used because of <span dir=\\"rtl\\">\\u05de\\u05e0\\u05d9</span> at the end  of the preceding verse; it means \\u201cI shall number;\\u201d comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201cthat telleth\\u201d (Jer. xxxiii. 13)."], ["<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries."], ["<span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b0\\u05d9\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span dir=\\"rtl\\"><sup>16</sup><i class=\\"footnote\\">Or <span dir=\\"rtl\\">\\u05ea\\u05bc\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> after the form <span dir=\\"rtl\\">\\u05d4\\u05b5\\u05d9\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span> (xxiii. 1); the root is <span dir=\\"rtl\\">\\u05d9\\u05dc\\u05dc</span>.</i>\\u05ea\\u05bc\\u05b7\\u05d9\\u05b0\\u05dc\\u05b4\\u05d9\\u05dc\\u05d5\\u05bc</span>; comp., <span dir=\\"rtl\\">\\u05d9\\u05b7\\u05d9\\u05b0\\u05e9\\u05c1\\u05b4\\u05d9\\u05e8\\u05d5\\u05bc</span> \\u201cthey look straight\\u201d (Prov. iv. 25). It is similar in form to <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d9\\u05b5\\u05d3\\u05b8\\u05e2</span> \\u201che knoweth\\u201d; (Ps. cxxxviii. 6), and <span dir=\\"rtl\\">\\u05d9\\u05b0\\u05d9\\u05b5\\u05d8\\u05b4\\u05d9\\u05d1</span> \\u201che doth good\\u201d (Job xxiv. 21)."], ["<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4 \\u05db\\u05de\\u05d5</span>; \\u201cand a curse, comp.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05dc\\u05d4</span> is either the explanation of <span dir=\\"rtl\\">\\u05dc\\u05e9\\u05d1\\u05d5\\u05e2\\u05d4</span> and must be altered into <span dir=\\"rtl\\">\\u05dc\\u05d0\\u05dc\\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span dir=\\"rtl\\">\\u05db\\u05de\\u05d5</span>.</i> \\u201cThe Lord make thee a curse and an oath\\u201d (Num. v. 21); \\u201cThe Lord make thee like Zedekiah and like Ahab\\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class=\\"footnote\\">This explanation is given on account of the change of the number; the suffix in <span dir=\\"rtl\\">\\u05e9\\u05de\\u05db\\u05dd</span> is plural, while that of <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05d9\\u05ea\\u05da</span> is singular. In Targum Jonathan it is rendered, <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05de\\u05d9\\u05ea\\u05db\\u05d5\\u05df</span> \\u201cand shall kill you.\\u201d</i> <i>Another name.</i> That is, a better name."], ["<span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d1\\u05e8\\u05da</span> <i>He who blesseth himself.</i> This word is not like <span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e8\\u05db\\u05d5</span> \\u201cand shall be blessed\\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05e0\\u05d1\\u05e8\\u05db\\u05d5</span> is the passive (Niphal), \\u201cthey shall be blessed;\\u201d that is, they shall receive the blessing from the Almighty; <span dir=\\"rtl\\">\\u05de\\u05ea\\u05d1\\u05e8\\u05da</span> is reflective (Hithpael): \\u201che who blesses himself;\\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4\\u05d9 \\u05d0\\u05de\\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class=\\"footnote\\">A. V., \\u201cIn the God of truth.\\u201d</i> <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> is an adjective <sup>20a</sup><i class=\\"footnote\\">I. E. seems to overlook that the adjective <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> demands the absolute state before it, not the construct. If, however, <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> is referred by him to the, people, \\u201cto the faithful,\\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span dir=\\"rtl\\">\\u05d0\\u05de\\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span dir=\\"rtl\\">\\u05d0\\u05de\\u05d5\\u05e0\\u05d4</span> \\u201ctruth\\u201d (xxv. 1); <span dir=\\"rtl\\">\\u05d9\\u05ea\\u05d1\\u05e8\\u05da \\u05d5\\u05e0\\u05d5\\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class=\\"footnote\\">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class=\\"footnote\\">I. E. perhaps explains here the expression \\u201cfrom mine eyes\\u201d to mean \\u201cfrom the eyes of my pious people\\u201d who perceive all the insults and mocking of the wicked.\\u201d</i>."], ["<span dir=\\"rtl\\">\\u05d1\\u05d9 \\u05d4\\u05e0\\u05e0\\u05d9 \\u05d1\\u05d5\\u05e8\\u05d0 \\u05e9\\u05de\\u05d9\\u05dd \\u05d7\\u05d3\\u05e9\\u05d9\\u05dd \\u05d5\\u05d2\\u05d5\\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \\u201cBehold, it will be as if I created,\\u201d etc.<sup>22</sup><i class=\\"footnote\\">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \\u201cnew heavens\\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class=\\"footnote\\">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \\u201cnew creation\\u201d refers to them.</i> The right explanation, however, is, that by \\u201cheavens\\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class=\\"footnote\\">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \\u201cheaven and earth;\\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class=\\"footnote\\">The opposite of \\u201cthe former things,\\u201d which shall not be remembered, is described in the next verse by <span dir=\\"rtl\\">\\u05d2\\u05d9\\u05dc\\u05d4</span>, \\u201crejoicing,\\u201d and <span dir=\\"rtl\\">\\u05de\\u05e9\\u05d5\\u05e9</span>,\\u201cjoy.\\u201d \\u201cThe former things\\u201d are therefore the former troubles and sufferings.</i>"], ["<span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9 \\u05e2\\u05d3</span> <i>Long years</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cFor ever.\\u201d</i> For at last man dies <sup>25a</sup><i class=\\"footnote\\">And therefore he cannot rejoice for ever, and <span dir=\\"rtl\\">\\u05e2\\u05d3\\u05d9 \\u05e2\\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e0\\u05d9 \\u05d1\\u05d5\\u05e8\\u05d0 \\u05d0\\u05ea \\u05d9\\u05e8\\u05d5\\u05e9\\u05dc\\u05d9\\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class=\\"footnote\\">A. V., \\u201cI create.\\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05d0</span> does not mean \\u201cto create\\u201d (\\u201cto produce from non-existence into existence\\u201d) but \\u201cto form,\\u201d \\u201cto renew.\\u201d"], ["<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse."], ["<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \\u201chis days,\\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc\\u05dc\\u2550\\u05e2\\u05d5\\u05dc \\u05d9\\u05de\\u05d9\\u05dd</span> \\u201cinfant of days.\\u201d<sup>27</sup><i class=\\"footnote\\">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span dir=\\"ltr\\">\\u05d9\\u05de\\u05d5\\u05ea \\u05d5\\u05d2\\u05d5\\u05f3 \\u05d1\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05d8\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>.<sup>28</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05ea \\u05de\\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05d5\\u05d0 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>, it may be inferred that the word <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8</span>, or the whole phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span>, is to be explained, and that the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05ea \\u05de\\u05ea</span> have to be replaced by <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05e2\\u05e8</span>, or by the whole phrase <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e8 .\\u05db\\u05d9 \\u05d4\\u05e0\\u05e2\\u05e8 \\u05d1\\u05df \\u05de\\u05d0\\u05d4 \\u05e9\\u05e0\\u05d4</span> is the period of life next to <span dir=\\"rtl\\">\\u05e2\\u05d5\\u05dc \\u05d9\\u05de\\u05d9\\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class=\\"footnote\\">A. V., \\u201cThe child.\\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class=\\"footnote\\">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span dir=\\"rtl\\">\\u05d1\\u05df \\u05e9\\u05dc\\u05e9 \\u05e2\\u05e9\\u05e8\\u05d4 \\u05dc\\u05de\\u05e6\\u05d5\\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class=\\"footnote\\">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>"], ["<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy."], ["<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class=\\"footnote\\">Comp. Targ. Jonath.: <span dir=\\"rtl\\">\\u05db\\u05d9\\u05d5\\u05de\\u05d9 \\u05d0\\u05d9\\u05dc\\u05df \\u05d7\\u05d9\\u05d9\\u05d0</span>, \\u201cas the days of the tree of life;\\u201d this refers, perhaps, likewise, to the carob tree, which is called \\u201cthe tree of life,\\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \\u201ctheir\\u201d refers to \\u201cmine elect,\\u201d the subject of the sentence."], ["<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them."], ["<span dir=\\"rtl\\">\\u05d8\\u05e8\\u05dd</span> I think that it means \\u201cyet,\\u201d and with the preposition <span dir=\\"rtl\\">\\u05d1</span> \\u201cbefore.\\u201d<sup>33</sup><i class=\\"footnote\\">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span dir=\\"rtl\\">\\u05dc\\u05d0 \\u2550 \\u05d8\\u05e8\\u05dd</span> \\u201cnot,\\u201d and on Ex. x. 7, where he explains <span dir=\\"rtl\\">\\u05d4\\u05d8\\u05e8\\u05dd \\u05ea\\u05d3\\u05e2</span>, \\u201cdost thou yet wish to know.\\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me."], ["<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \\u201cpeace will be established.\\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \\u201cAnd the lion shall eat straw like the bullock.\\u201d <i>And dust shall be the serpent\\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \\u201cin all my holy mountain.\\u201d"]], [["The prophet, in this chapter, again rebukes the wicked people."], ["<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \\u201cthe heaven is my throne\\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class=\\"footnote\\">As to the meaning of <span dir=\\"rtl\\">\\u05d2\\u05d6\\u05e8\\u05d4\\u05b4</span> \\u201cdecree\\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea."], ["<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \\u201cthat throne and that footstool are made by me.\\u201d <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d4\\u05d9\\u05d5 \\u05db\\u05dc \\u05d0\\u05dc\\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \\u201cto the poor and to him that is of a contrite spirit.\\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \\u201cI will hide my face from you\\u201d (i. 15)."], ["<i>He that killeth an ox,</i> etc. I look to him \\u201cthat trembleth at my word,\\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \\u201che that killeth an ox, <span dir=\\"rtl\\">\\u05de\\u05db\\u05d4 \\u05d0\\u05d9\\u05e9</span> \\u201cis as guilty as if he slew a man;\\u201d it is considered as murder on his part, because the offering is not brought properly; or \\u201cis guilty as if he struck a man,\\u201d not killing, but hurting and wounding him;<sup>2</sup><i class=\\"footnote\\">Comp. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05db\\u05d4 \\u05d0\\u05d9\\u05e9 \\u05d0\\u05ea \\u05e8\\u05e2\\u05d4\\u05d5 \\u05d5\\u05d2\\u05d5\\u05f3</span>, \\u201cand one smite another with a stone, or with his fist, and he die not.\\u201d Ex. xxi. 18.</i> \\u201cHe that sacrificeth a lamb\\u201d before me, is guilty, <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e3 \\u05db\\u05dc\\u05d1</span> \\u201cas if he killed a dog;\\u201d <span dir=\\"rtl\\">\\u05e2\\u05b9\\u05e8\\u05b5\\u05e3\\u05ad</span> with the accent on the last syllable is participle Kal of <span dir=\\"rtl\\">\\u05e2\\u05e8\\u05e3</span> \\u201cto cut off the neck;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e8\\u05e4\\u05d5</span> \\u201cand they shall strike off the neck\\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span dir=\\"rtl\\">\\u05e2\\u05c1\\u05ad\\u05e8\\u05b6\\u05e3</span> \\u201cneck\\u201d) it is a noun<sup>3</sup><i class=\\"footnote\\">Some editions of the Hebrew text have the words <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e2\\u05d9\\u05dc \\u05d4\\u05e0\\u05d5 \\u05e9\\u05dd \\u05d5\\u05db\\u05d0\\u05e9\\u05e8 \\u05d4\\u05d5\\u05d0 \\u05e9\\u05dd \\u05d4\\u05d5\\u05d0</span>; but either <span dir=\\"rtl\\">\\u05d4\\u05d5\\u05d0 \\u05e9\\u05dd</span> or <span dir=\\"rtl\\">\\u05d4\\u05e0\\u05d5 \\u05e9\\u05dd</span> is superfluous.</i>; \\u201che that offereth an oblation\\u201d is guilty <span dir=\\"rtl\\">\\u05d3\\u05dd \\u05d7\\u05d6\\u05d9\\u05e8</span> \\u201cas if he offered the swine\\u2019s blood; <span dir=\\"rtl\\">\\u05de\\u05d6\\u05db\\u05d9\\u05e8 \\u05dc\\u05d1\\u05d5\\u05e0\\u05d4</span> \\u201c<i>he that burneth incense</i>\\u2014\\u201dcomp. <span dir=\\"rtl\\"><sup>4</sup><i class=\\"footnote\\">In his commentary on Leviticus ii. 2, I. E. explains <span dir=\\"rtl\\">\\u05d0\\u05d6\\u05db\\u05e8\\u05d4</span> \\u201cmemorial,\\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \\u201cthe part which was burnt upon the altar,\\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\\u05d0\\u05d6\\u05db\\u05e8\\u05d4</span> \\u201cincense\\u201d (Lev. ii. 2)\\u2014isguilty, <span dir=\\"rtl\\">\\u05de\\u05d1\\u05e8\\u05da \\u05d0\\u05d5\\u05df</span> \\u201cas if he blessed iniquity.\\u201d<sup>5</sup><i class=\\"footnote\\">A. V., \\u201cAs if he blessed an idol.\\u201d</i> <span dir=\\"rtl\\">\\u05d2\\u05dd \\u05d4\\u05de\\u05d4</span> <i>Even they</i>, namely, \\u201cyour forefathers;\\u201d the word <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span> is to be supplied.<sup>6</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05d4\\u05dd</span> of the Hebrew text is to be altered into <span dir=\\"rtl\\">\\u05d0\\u05d1\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span dir=\\"rtl\\">\\u05d4\\u05de\\u05d4</span>, \\u201cthey\\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span dir=\\"rtl\\">,\\u05d2\\u05dd \\u05d0\\u05e0\\u05d9 \\u05d5\\u05d2\\u05d5\\u05f3 ,\\u05d2\\u05dd \\u05d4\\u05de\\u05d4 \\u05d5\\u05d2\\u05d5\\u05f3</span> \\u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\\u201d</i>"], ["<span dir=\\"rtl\\">\\u05d1\\u05ea\\u05e2\\u05dc\\u05d5\\u05dc\\u05d9\\u05d4\\u05dd</span> <i>Their charges.</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTheir delusions.\\u201d \\u201cOccasions.\\u201d</i><sup>7</sup><i class=\\"footnote\\">A. V., \\u201cTheir delusions.\\u201d \\u201cOccasions.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05dc\\u05d9\\u05dc\\u05d5\\u05ea</span> \\u201ccharges\\u201d (Deut. xxii. 17), \\u201ctheir charges\\u201d are the charges brought against them. It may also be rendered \\u201ctheir delusions;\\u201d comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05ea\\u05e2\\u05dc\\u05dc\\u05d5</span> \\u201cand they abused\\u201d (Judg. xix. 25); <span dir=\\"rtl\\">\\u05d4\\u05ea\\u05e2\\u05d5\\u05dc\\u05dc</span> \\u201che mocked\\u201d (1 Sam. vi. 6).<sup>8</sup><i class=\\"footnote\\">A. V., \\u201cHe had wrought wonderfully.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d2\\u05d5\\u05e8\\u05ea\\u05dd</span> <i>Their fears</i>. Comp. <span dir=\\"rtl\\">\\u05d5\\u05d9\\u05d2\\u05e8</span> \\u201cand was afraid\\u201d (Num. xxii. 3)."], ["<span dir=\\"rtl\\">\\u05de\\u05e0\\u05d3\\u05d9\\u05db\\u05dd</span> <i>That cast you out.</i> Comp. <span dir=\\"rtl\\">\\u05d9\\u05e0\\u05d3\\u05d5\\u05d4\\u05d5</span> \\u201cthey chase him\\u201d (Job xviii. 18). Some render it<sup>9</sup><i class=\\"footnote\\">Comp. the second explanation of Rashi, and the Rabbinical expression, <span dir=\\"rtl\\">\\u05d7\\u05e8\\u05dd \\u2550 \\u05e0\\u05d3\\u05d5\\u05d9</span>, \\u201cdoom,\\u201d \\u201cexcommunication.\\u201d</i> \\u201cthose in whose eyes you are considered as doomed.\\u201d \\u201cYour brethren\\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3 \\u05f2</span> R. Moses Hakkohen says, that it means, \\u201cthe Lord is heavy;\\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d3</span> is found in the meaning of \\u201cto be honoured,\\u201d as <i>e.g.</i> <span dir=\\"rtl\\">\\u05e0\\u05db\\u05d1\\u05d3\\u05ea</span> \\u201cThou art glorified\\u201d (xxvi. 15); but he did not think of <span dir=\\"rtl\\">\\u05d9\\u05b4\\u05d1\\u05b0\\ufb31\\u05b0\\u05d3\\u05d5\\u05bc</span> \\u201cthey are honoured,\\u201d which is the opposite of <span dir=\\"rtl\\">\\u05d9\\u05e6\\u05e2\\u05e8\\u05d5</span> \\u201cthey are little\\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class=\\"footnote\\">Comp. Kimchi ad locum: \\u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \\u2018Certainly, the Lord is too hard for us with His commandments,\\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3 \\u05d9\\u05d9</span> \\u201cthe Lord is heavy\\u201d the word \\u201cyet\\u201d must be supplied<sup>10a</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e1\\u05e8 \\u05de\\u05dc\\u05ea \\u05d6\\u05de\\u05df</span>, which either mean, \\u201cand an adverb of time is wanting,\\u201d as, <i>e. g.,</i> \\u201conce,\\u201d \\u201cyet,\\u201d or are the corruption of <span dir=\\"rtl\\">\\u05d5\\u05ea\\u05d7\\u05e1\\u05e8 \\u05de\\u05dc\\u05ea \\u05e2\\u05d5\\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \\u201cyet a time will come, when we shall see your<sup>11</sup><i class=\\"footnote\\">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\\u201d But I think that<sup>12</sup><i class=\\"footnote\\">These words are added in the translation; the corresponding Hebrew phrase, <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e4\\u05d9 \\u05d3\\u05e2\\u05ea\\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \\u201cIn this way there is a connection between this verse and the next.\\u201d</i> these are the words of \\u201cyour brethren that cast you out,\\u201d and that the whole verse must be explained thus: Your brethren say, \\u201cFor my name\\u2019s sake let the Lord be honoured [<span dir=\\"rtl\\">\\u05d9\\u05db\\u05d1\\u05d3</span> being derived from <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3</span> \\u201chonour\\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\\u201d this is the meaning of the words <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05dd \\u05d9\\u05d1\\u05e9\\u05d5</span> \\u201cand they shall be ashamed.\\u201d<sup>13</sup><i class=\\"footnote\\">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05d7\\u05e0\\u05d5 \\u05e0\\u05d1\\u05d5\\u05e9</span>, \\u201cand we shall be ashamed.\\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \\u201cyour brethren\\u201d etc., but spoken by God, understand the plural in <span dir=\\"rtl\\">\\u05e0\\u05e8\\u05d0\\u05d4</span> as pluralis majestatis, like the plural in <span dir=\\"rtl\\">\\u05e0\\u05e2\\u05e9\\u05d4</span> \\u201clet us make\\u201d (Gen. i. 26), or<sup>13a</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05d9\\u05db\\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span dir=\\"rtl\\">\\u05d5\\u05d0\\u05d7\\u05e8\\u05d9\\u05dd</span>, \\u201cand others.\\u201d</i> refer it to both, to God and the prophet together."], ["<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \\u201cthe holy temple.\\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \\u201cthat cast you out,\\u201d etc."], ["<span dir=\\"rtl\\">\\u05ea\\u05d7\\u05d9\\u05dc</span> <i>She travailed.</i> Comp. <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc</span> \\u201ctrembling\\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span dir=\\"rtl\\">\\u05d5\\u05d4\\u05de\\u05dc\\u05d9\\u05d8\\u05d4 \\u05d6\\u05db\\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span dir=\\"rtl\\">\\ufb4a\\u05b0\\u05de\\u05b7\\ufb3c\\u05b5\\u05d8</span> \\u201cshe will lay eggs\\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d4\\u05de\\u05dc\\u05d9\\u05d8</span> is Hiphil, <span dir=\\"rtl\\">\\u05ea\\u05de\\u05dc\\u05d8</span> Piel of <span dir=\\"rtl\\">\\u05de\\u05dc\\u05d8</span>.</i>\\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class=\\"footnote\\">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>"], ["<span dir=\\"rtl\\">\\u05d4\\u05d0\\u05e0\\u05d9 \\u05d0\\u05e9\\u05d1\\u05d9\\u05e8</span> <i>Shall I bring to birth.</i> Comp. \\u201c<span dir=\\"rtl\\">\\u05de\\u05e9\\u05d1\\u05e8 \\u05d1\\u05e0\\u05d9\\u05dd</span> birth of children\\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4</span>, which seems to be nothing but the <span dir=\\"rtl\\">\\u05db\\u05d0\\u05dc\\u05d4</span> \\u201csuch things,\\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05dc\\u05d4</span>, \\u201cwith those,\\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?"], ["<i>All ye that mourn for her</i> in exile."], ["<i>With the breast of her consolations</i>. Comp. \\u201cThou shalt suck the breast of kings\\u201d (lx. 16). A fulness of joy is meant by this expression; for \\u201cconsolations\\u201d are here the opposite of \\u201cmournings.\\u201d<sup>17</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span>, in its literal meaning, \\u201cconsolations,\\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span dir=\\"rtl\\">\\u05ea\\u05e0\\u05d7\\u05de\\u05d9\\u05dd</span> in this verse is the opposite of \\u201cmourning,\\u201d mentioned in the preceding verse, and signifies \\u201chappiness.\\u201d</i> <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> <i>That you may milk out.</i> Comp. <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e5</span> \\u201cthe churning\\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class=\\"footnote\\">The root of <span dir=\\"rtl\\">\\u05ea\\u05de\\u05e6\\u05d5</span> is <span dir=\\"rtl\\">\\u05de\\u05e6\\u05e5</span>, that of <span dir=\\"rtl\\">\\u05de\\u05d9\\u05e5</span> is <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e5</span>.</i> <span dir=\\"rtl\\">\\u05de\\u05d6\\u05d9\\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class=\\"footnote\\">The author of the Chald\\u00e6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span dir=\\"rtl\\">\\u05de\\u05d7\\u05de\\u05d3</span> \\u201cfrom the best;\\u201d R. Moses Hakkohen compares it with <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05d9\\u05d6 \\u05e9\\u05d3\\u05d9</span> \\u201cthe wild beasts of the field\\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class=\\"footnote\\">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>"], ["<i>I shall extend to Zion peace like a river,</i> etc. <span dir=\\"rtl\\"><sup>20</sup><i class=\\"footnote\\">I. E. read <span dir=\\"rtl\\">\\u05d7\\u05d9\\u05dc \\u05d2\\u05d5\\u05d9\\u05dd</span> instead of <span dir=\\"rtl\\">\\u05db\\u05d1\\u05d5\\u05d3 \\u05d4\\u05d2\\u05d5\\u05d9\\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\\u05d7\\u05d9\\u05dc</span> means \\u201cproperty;\\u201d comp. <span dir=\\"rtl\\">\\u05d4\\u05d7\\u05d9\\u05dc \\u05d4\\u05d6\\u05d4</span> \\u201cthis wealth\\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span dir=\\"rtl\\">\\u05ea\\u05e9\\u05e2\\u05e9\\u05e2\\u05d5</span> <i>Ye will play.</i> Comp. <span dir=\\"rtl\\">\\u05d5\\u05e9\\u05e2\\u05e9\\u05e2</span> \\u201cand shall play\\u201d (xi. 8). The <span dir=\\"rtl\\">\\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class=\\"footnote\\">The regular form would be <span dir=\\"rtl\\">\\u05e2 ,\\u05ea\\u05bc\\u05b0\\u05e9\\u05c1\\u05b8\\u05e2\\u05b0\\u05e9\\u05c1\\u05b0\\u05e2\\u05d5\\u05bc</span> being a guttural, it should receive the compound Sheva (<span dir=\\"rtl\\">\\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span dir=\\"rtl\\">\\u05e9</span> into a vowel (<span dir=\\"rtl\\">\\u05b8</span>), and restores, therefore, the compound Sheva under <span dir=\\"rtl\\">\\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span dir=\\"rtl\\">\\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span dir=\\"rtl\\">\\u05d5\\u05b0\\u05e9\\u05c1\\u05b4\\u05e2\\u05b2\\u05e9\\u05c1\\u05b7\\u05e2</span> and <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b8\\u05e2\\u05b3\\ufb2a\\u05b8\\u05e2\\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b8\\u05e2\\u05b3\\ufb2a\\u05b8\\u05e2\\ufb35</span> with <span dir=\\"rtl\\">\\ufb4a\\u05b0\\ufb2a\\u05b7\\u05e2\\u05b2\\ufb2a\\u05b8\\u05e2\\ufb35</span>, and explains, but wrongly, the change of \\u05b2 into \\u05b3, as caused by the pause.</i>"], ["<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class=\\"footnote\\">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>"], ["<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class=\\"footnote\\">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class=\\"footnote\\">The Hebrew text has the words <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05dd \\u05d4\\u05de\\u05d5\\u05e1\\u05d3\\u05d5\\u05ea</span> (lit., \\u201cfor they are the fundamental parts\\u201d), which, on account of the plural form, cannot be meant as an explanation of <span dir=\\"rtl\\">\\u05dc\\u05d1\\u05d1\\u05db\\u05dd</span>, but as that of <span dir=\\"rtl\\">\\u05e2\\u05e6\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>; the words <span dir=\\"rtl\\">\\u05e8\\u05de\\u05d6 \\u05dc\\u05d2\\u05d5\\u05e3</span>; \\u201cthe body is meant,\\u201d must perhaps be supplied together with <span dir=\\"rtl\\">\\u05d5\\u05e2\\u05e6\\u05de\\u05d5\\u05ea\\u05d9\\u05db\\u05dd</span>, for the phrase <span dir=\\"rtl\\">\\u05db\\u05d9 \\u05d4\\u05dd \\u05d4\\u05de\\u05d5\\u05e1\\u05e8\\u05d5\\u05ea</span> contains the reason for some preceding explanation.</i> <span dir=\\"rtl\\">\\u05d5\\u05d6\\u05e2\\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class=\\"footnote\\">A. V., \\u201cAnd His indignation.\\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd</span>, which is contrasted with <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e2\\u05d9\\u05dc</span>, \\u201cthe accent is on the last syllable but one;\\u201d there is no sense in <span dir=\\"rtl\\">\\u05d5\\u05dc\\u05e2\\u05d5\\u05dc\\u05dd</span>; it must be altered into <span dir=\\"rtl\\">\\u05de\\u05dc\\u05e8\\u05e2</span>, \\u201cthe accent is on the last syllable.\\u201d</i> and a Kamez in the first, while the noun <span dir=\\"rtl\\">\\u05d6\\u05e2\\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span dir=\\"rtl\\">\\u05d6\\u05b7\\u05e2\\u05b7\\u05dd</span>)."], ["<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span dir=\\"rtl\\">\\u05dc\\u05d4\\u05e9\\u05d9\\u05d1 \\u05d1\\u05d7\\u05de\\u05d4 \\u05d0\\u05e4\\u05d5</span> <i>To render His anger with fury.</i> <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1 \\u05d0\\u05e3</span> or <span dir=\\"rtl\\">\\u05e9\\u05d5\\u05d1 \\u05d7\\u05e8\\u05d5\\u05df</span> construed with <span dir=\\"rtl\\">\\u05de</span> has a good sense, with <span dir=\\"rtl\\">\\u05d1</span> a bad one.<sup>27</sup><i class=\\"footnote\\">Here it is constructed with neither, but <span dir=\\"rtl\\">\\u05d1\\u05d4\\u05dd</span> \\u201cagainst them\\u201d can easily be supplied from the context. The Hebrew text has the words <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e7 \\u05e2\\u05dd \\u05de\\u05f4\\u05dd \\u05ea\\u05e9\\u05d5\\u05d1\\u05ea \\u05d7\\u05e8\\u05d5\\u05df \\u05d0\\u05d5</span>; the word <span dir=\\"rtl\\">\\u05d0\\u05d5</span>, \\u201cor,\\u201d is either superfluous or must be followed by <span dir=\\"rtl\\">\\u05d0\\u05e3</span>, \\u201canger,\\u201d or a similar expression.</i>"], ["<span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \\u201che will go with them to judgment;\\u201d<sup>28</sup><i class=\\"footnote\\">The Niphal has sometimes the meaning of reciprocity, as <span dir=\\"rtl\\">\\u05e0\\u05dc\\u05d7\\u05dd</span>, \\u201cto fight.\\u201d</i> or it is used here in an active sense like <span dir=\\"rtl\\">\\u05e0\\u05e9\\u05d1\\u05e2</span> \\u201che swore\\u201d (lxii. 8).<sup>29</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05e0\\u05e9\\u05e4\\u05d8</span> would in that case be the same as <span dir=\\"rtl\\">\\u05e9\\u05e4\\u05d8</span>, \\u201che will judge.\\u201d</i>"], ["<i>That sanctify themselves,</i> for idolatry. <span dir=\\"rtl\\">\\u05d4\\u05de\\u05ea\\u05d8\\u05d4\\u05e8\\u05d9\\u05dd\\u2550\\u05d4\\u05de\\u05d8\\u05d4\\u05e8\\u05d9\\u05dd</span>. <i>That purify themselves.</i> The <span dir=\\"rtl\\">\\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span dir=\\"rtl\\">\\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class=\\"footnote\\">That are prepared for idolatry; <span dir=\\"rtl\\">\\u05d2\\u05e0\\u05d5\\u05ea</span> is explained by <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d5\\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05ea</span> <i>One.</i> The feminine form agrees with <span dir=\\"rtl\\"><sup>31</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is a tree, in Hebrew, <span dir=\\"rtl\\">\\u05e2\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05e9\\u05e8 \\u05d4\\u05e2\\u05e5</span> of the Hebrew text, the <span dir=\\"rtl\\">\\u05d4</span> of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\"rtl\\">\\u05e2\\u05e5</span>.</i><sup>31</sup><i class=\\"footnote\\"><span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> is a tree, in Hebrew, <span dir=\\"rtl\\">\\u05e2\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\"rtl\\">\\u05db\\u05dc \\u05d0\\u05e9\\u05e8 \\u05d4\\u05e2\\u05e5</span> of the Hebrew text, the <span dir=\\"rtl\\">\\u05d4</span> of <span dir=\\"rtl\\">\\u05d0\\u05e9\\u05e8\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\"rtl\\">\\u05e2\\u05e5</span>.</i>\\u05d0\\u05e9\\u05e8\\u05d4</span> \\u201cgrove,\\u201d while the masculine form <span dir=\\"rtl\\">\\u05d0\\u05d7\\u05d3</span> of the Ketib refers to <span dir=\\"rtl\\">\\u05e2\\u05e5</span> \\u201ctree;\\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness."], ["<span dir=\\"rtl\\">\\u05d5\\u05d0\\u05e0\\u05db\\u05d9 \\u05de\\u05e2\\u05e9\\u05d9\\u05d4\\u05dd \\u05d5\\u05de\\u05d7\\u05e9\\u05d1\\u05ea\\u05d9\\u05d4\\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class=\\"footnote\\">A. V., \\u201cFor I know their works and their thoughts.\\u201d</i> It has the same meaning as \\u201cthe rulers take counsel together against the Lord, and against His anointed\\u201d (Ps. ii. 2), <span dir=\\"rtl\\">\\u05d1\\u05d0\\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class=\\"footnote\\">A. V., \\u201cIt shall come.\\u201d</i> Supply <span dir=\\"rtl\\">\\u05e2\\u05ea</span> \\u201ctime.\\u201d The meaning of the whole verse is, \\u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class=\\"footnote\\">Comp. c. xxiv. 14, note 18.</i>"], ["<span dir=\\"rtl\\">\\u05d0\\u05d5\\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class=\\"footnote\\">The Hebrew text has <span dir=\\"rtl\\">\\u05d1\\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u05e2\\u05d9\\u05f4\\u05df</span>, \\u201cwith omission of <span dir=\\"rtl\\">\\u05e2</span>,\\u201d instead of <span dir=\\"rtl\\">\\u05db\\u05d7\\u05e1\\u05e8\\u05d5\\u05df \\u05e2\\u05d9\\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13."], ["<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span dir=\\"rtl\\">\\u05d1\\u05e8\\u05db\\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class=\\"footnote\\">No reason is given why <span dir=\\"rtl\\">\\u05e8\\u05db\\u05d1</span> should signify here \\u201cchariots of iron\\u201d and not \\u201cchariots;\\u201d perhaps he explains <span dir=\\"rtl\\">\\u05e6\\u05d1\\u05d9\\u05dd</span> \\u201cwooden waggons,\\u201d and therefore <span dir=\\"rtl\\">\\u05e8\\u05db\\u05d1</span> \\u201ciron chariots.\\u201d</i> <span dir=\\"rtl\\">\\u05d1\\u05e6\\u05d1\\u05d9\\u05dd</span> <i>In waggons.</i><sup>37</sup><i class=\\"footnote\\">A. V., \\u201cIn litters.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05e2\\u05d2\\u05dc\\u05ea \\u05e6\\u05d1</span> \\u201ccovered waggons\\u201d (Num. vii. 3). <span dir=\\"rtl\\">\\u05d5\\u05d1\\u05db\\u05e8\\u05db\\u05e8\\u05d5\\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class=\\"footnote\\">A. V., \\u201cAnd upon swift beasts.\\u201d</i> Comp. <span dir=\\"rtl\\">\\u05db\\u05e8</span> \\u201cdromedary\\u201d (xvi. 1). A noble species of camel. <span dir=\\"rtl\\">\\u05db\\u05e8\\u05db\\u05e8\\u05d5\\u05ea</span> is a reduplication of <span dir=\\"rtl\\">\\u05db\\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled."], ["<i>Also of them</i> whom they will bring,<sup>39</sup><i class=\\"footnote\\">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me."], ["<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span dir=\\"rtl\\">\\u05e2\\u05de\\u05d3\\u05d9\\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class=\\"footnote\\">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class=\\"footnote\\">The words <span dir=\\"rtl\\">\\u05e9\\u05dc\\u05d0 \\u05d9\\u05de\\u05d7\\u05d4</span> after <span dir=\\"rtl\\">\\u05e9\\u05de\\u05db\\u05dd</span> are superfluous. According to the second explanation <span dir=\\"rtl\\">\\u05e9\\u05dd</span> has here the meaning \\u201csubstance;\\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \\u201cyour seed,\\u201d and is a mere repetition of the same idea. Comp. \\u201cTo Jacob and to Israel\\u201d (Num. xxiii. 23)."], ["<span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05d7\\u05d3\\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i><sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i><sup>42</sup><i class=\\"footnote\\">A. V., \\u201cFrom one new moon to another.\\u201d \\u201cYour daily tasks.\\u201d</i> <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9</span> has nearly the same meaning as <span dir=\\"rtl\\">\\u05d1\\u05db\\u05dc \\u05e2\\u05ea</span> \\u201cwhenever\\u201d (Est. v. 13). Comp. <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05e2\\u05d1\\u05e8\\u05d5</span> \\u201cwhenever he passed\\u201d (2 Kings iv. 8). <span dir=\\"rtl\\">\\u05d7\\u05d3\\u05e9 \\u05d1\\u05d7\\u05d3\\u05e9\\u05d5</span> \\u201ca new moon on the day appointed for it.\\u201d Comp. <span dir=\\"rtl\\">\\u05d3\\u05d1\\u05e8 \\u05d9\\u05d5\\u05dd \\u05d1\\u05d9\\u05d5\\u05de\\u05d5</span> \\u201cthe task of every day on the day appointed for it\\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class=\\"footnote\\">See Midrash Yalkut ad locum.</i> they explain the word <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9</span> to signify \\u201cone year.\\u201d<sup>43</sup><i class=\\"footnote\\">This seems to be I. E.\\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span dir=\\"rtl\\">\\u05de\\u05e8\\u05d9</span> is not found there.</i> The meaning of <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea \\u05d1\\u05e9\\u05d1\\u05ea\\u05d5 \\u05de\\u05d3\\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class=\\"footnote\\">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span dir=\\"rtl\\">\\u05de\\u05d3\\u05d9 \\u05e9\\u05d1\\u05ea \\u05d1\\u05e9\\u05d1\\u05ea\\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span dir=\\"rtl\\">\\u05e9\\u05d1\\u05ea</span> in the phrase <span dir=\\"rtl\\">\\u05de\\u05de\\u05d7\\u05e8\\u05ea \\u05d4\\u05e9\\u05d1\\u05ea</span> refers to the first day of Passover.</i>"], ["<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class=\\"footnote\\">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class=\\"footnote\\">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span dir=\\"rtl\\">\\u05d3\\u05d9 \\u05d3\\u05d0\\u05d5\\u05df</span> \\u201cmuch abhorring;\\u201d as to <span dir=\\"rtl\\">\\u05d3\\u05d0\\u05d5\\u05df</span>, comp. <span dir=\\"rtl\\">\\u05de\\u05d5\\u05e8\\u05d0\\u05d4</span> \\u201cfilthy\\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span dir=\\"rtl\\">\\u05dc\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> (Dan. xii. 2).<sup>46</sup><i class=\\"footnote\\">I. E. fails to prove why it should be more difficult to explain <span dir=\\"rtl\\">\\u05d3\\u05e8\\u05d0\\u05d5\\u05df</span> in Daniel as equivalent to <span dir=\\"rtl\\">\\u05d3\\u05d9 \\u05e8\\u05d0\\u05d5\\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b5\\u05e8\\u05b8\\u05d0\\ufb4b\\u05df</span> into Hirek in the construct state <span dir=\\"rtl\\">,\\u05d3\\u05bc\\u05b4\\u05e8\\u05b0\\u05d0\\ufb4b\\u05df</span>, since <span dir=\\"rtl\\">\\u05d3\\u05bc\\u05b5\\u05d9\\u2550\\u05d3\\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>"], ["END OF THE BOOK OF ISAIAH THE PROPHET."]]], "versionTitle": "Commentary of Ibn Ezra on Isaiah; trans. by M. Friedlander, 1873", "versionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH001338443", "language": "en"}'

'<WSGIRequest\npath:/api/texts/Ibn_Ezra_on_Isaiah,\nGET:<QueryDict: {}>,\nPOST:<QueryDict: {u\'json\': [u\'{"text": [[["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05df</span> <i>The vision of.</i> The \\\\u05e0 is not radical.<sup>1</sup><i class=\\\\"footnote\\\\">The root of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05df</span> is <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d7</span> to see; in <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05df</span> the radical \\\\u05d4 is omitted, and <span dir=\\\\"rtl\\\\">\\\\ufb4b\\\\u05df</span> is added, as in <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05de\\\\u05d5\\\\u05df ,\\\\u05d6\\\\u05db\\\\u05e8\\\\u05d5\\\\u05df ,\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class=\\\\"footnote\\\\">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class=\\\\"footnote\\\\">\\\\u201cR. Levi said, \\\\u2018 We know by tradition that Amoz and Amaziah were brothers.\\\\u2019\\\\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class=\\\\"footnote\\\\">Amaziah was king of Juda, before Uzziah, 835\\\\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \\\\u201cI gave my back to smiters,\\\\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \\\\u201cDavid, the son of Jesse\\\\u201d (2 Sam. xxiii. 1). David was \\\\u201cthe man of God\\\\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \\\\u201cJehu, king of Israel, the son of Nimshi\\\\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \\\\u201cIn the vision of Isaiah, the son of Amoz, the prophet\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThe prophet, the son of Amoz.\\\\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \\\\u201cthe prophet,\\\\u201d may as well be referred to Amoz as to Isaiah; but from the words, \\\\u201cTo Isaiah the prophet, the son of Amoz\\\\u201d (2 Kings xix. 2), we learn that Isaiah was \\\\u201cthe prophet.\\\\u201d <sup>6</sup><i class=\\\\"footnote\\\\">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \\\\u201cthe prophet,\\\\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05e5</span> has a disjunctive accent, and is to be separated from the following <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05b0\\\\u05d1\\\\u05d9\\\\u05d0</span> ; were they to be joined, their accents would be in the following way, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05d4\\\\u05a8\\\\u05d5 \\\\u05d1\\\\u05df\\\\u05be\\\\u05d0\\\\u05de\\\\u05a3\\\\u05d5\\\\u05e5 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\\\\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \\\\u201cMine eyes have seen the King, the Lord of hosts\\\\u201d (vi. 5).<sup>7</sup><i class=\\\\"footnote\\\\">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \\\\u201cThere shall no man see me and live\\\\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class=\\\\"footnote\\\\">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05d9\\\\u05e0\\\\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05d9\\\\u05e0\\\\u05d9</span>, \\\\u2018give ear,\\\\u2019 from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05c2\\\\u05d6\\\\u05b6\\\\u05df</span> \\\\u2018 ear.\\\\u2019 .There is in reality no difference between <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e2</span> \\\\u2018to hear\\\\u2019 and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05df</span> \\\\u2018to give ear.\\\\u2019<sup>9</sup><i class=\\\\"footnote\\\\">By the additional phrase <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05d3\\\\u05e8\\\\u05da \\\\u05e4\\\\u05e9\\\\u05d8</span> \\\\u201cin reality,\\\\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e2</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\\\\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \\\\u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\\\\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class=\\\\"footnote\\\\">According to the first explanation, the phrase \\\\u201cfor the Lord speaketh\\\\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> by the past \\\\u201chath spoken\\\\u201d or \\\\u201chath commanded,\\\\u201d and the supplying of the Infinitive \\\\u201cto hear\\\\u201d or \\\\u201cto listen.\\\\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9 \\\\u05e4\\\\u05e9\\\\u05e2\\\\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class=\\\\"footnote\\\\">This explanation of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05e2</span> seems to be derived from the phrase <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3 \\\\u05e4\\\\u05e9\\\\u05e2 \\\\u05de\\\\u05ea\\\\u05d7\\\\u05ea</span> \\\\u2018to rebel \\\\u2019 (2 Kings viii. 22)\\\\u2014literally, \\\\u201cto withdraw from the authority of\\\\u201d\\\\u2014and to be supported by <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e4\\\\u05e9\\\\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\\\\u2014literally, \\\\u201cthat has slipped away from its possessor.\\\\u201d Our author, however, in his commentary to Exodus explains <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e4\\\\u05e9\\\\u05e2</span>, as generally understood, \\\\u201can object of trespass,\\\\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>"], ["<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05e1</span> <i>the crib.</i> The place for the ass\\\\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05dd</span> Kings v. 3) and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05e1</span> (Prov. xv. 17), \\\\u2018fatted,\\\\u2019 is derived from this word ; it means literally, \\\\u2018placed at the crib.\\\\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class=\\\\"footnote\\\\">\\\\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\\\\u201d\\\\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \\\\u201cI have brought them up, but they do not know me.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span>. Some consider the \\\\u05d4 as a substitute for \\\\u05d0, and explain <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9 \\\\u2550 \\\\u05d4\\\\u05d5\\\\u05d9</span>, \\\\u2018woe;\\\\u2019 comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05dd</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05da</span>, \\\\u201chow\\\\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> \\\\u2018to be\\\\u2019), and that the passage must be rendered, \\\\u201cO sinful people,\\\\u201d etc. ; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9 \\\\u05d4\\\\u05d5\\\\u05d9 \\\\u05d5\\\\u05e0\\\\u05e1\\\\u05d5</span>, \\\\u201cHo, ho, flee\\\\u201d (Zach. ii. 10), <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9 \\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df \\\\u05d4\\\\u05de\\\\u05dc\\\\u05d8\\\\u05d9</span> \\\\u201cO Zion, deliver thyself\\\\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class=\\\\"footnote\\\\">In the two passages quoted by the author, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> cannot be translated by \\\\u2018 woe,\\\\u2019 because it is followed by good tidings.\\\\u2014Ibn Ezra does not mean to say that <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> is never used instead of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\\\\u2014The connection between <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> \\\\u2018 to be \\\\u2019 and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> \\\\u2018 Oh \\\\u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \\\\u201cWhy should ye be stricken any more.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b6\\\\u05d1\\\\u05b6\\\\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05dc \\\\u05dc\\\\u05d1 \\\\u05d5\\\\u05e2\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05dc \\\\u05d1\\\\u05e9\\\\u05e8</span>, \\\\u201cuncircumcised in heart and uncircumcised in flesh\\\\u201d (Ez. xliv. 9).<sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b6\\\\u05bc\\\\u05d1\\\\u05b6\\\\u05d3</span> is, according to Ibn Ezra, not a substantive, \\\\u201cthe burden of,\\\\u201d but the construct state of the adjective <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b8\\\\u05bc\\\\u05d1\\\\u05b5\\\\u05d3</span>, \\\\u201cheavy of, heavy with regard to;\\\\u201d like <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05dc</span> \\\\u201cuncircumcised with regard to\\\\u201d\\\\u2014the construct state of the adjective <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b8\\\\u05e8\\\\u05b5\\\\u05dc</span>, \\\\u201cuncircumcised.\\\\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \\\\u201ctheir father was an Amorite, their mother a Hittite\\\\u201d (Ez. xvi. 3),<sup>15</sup><i class=\\\\"footnote\\\\">The Israelites are, according to this explanation, called \\\\u201ca seed of evil-doers,\\\\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class=\\\\"footnote\\\\">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d7\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d7\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \\\\u201ccausing their soul or way to be corrupt.\\\\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05e6\\\\u05d5</span> <i>They have provoked unto anger.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05d5\\\\u05e8\\\\u05d5</span>. <i>They are gone away.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05e8</span> \\\\u2018to separate\\\\u2019 ; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e0\\\\u05d6\\\\u05e8\\\\u05d5</span> \\\\u201cthat they separate themselves\\\\u201d (Lev. xxii. 2). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d6\\\\ufb4b\\\\u05e8\\\\ufb35</span> is formed like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05d1\\\\u05c2\\\\u05dc\\\\ufb35</span> \\\\u2018 they could \\\\u2019 (Exod. viii. 14). Many take it as Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e8</span> \\\\u2018 to separate \\\\u2019; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05db\\\\ufb4b\\\\u05e0\\\\ufb35</span> \\\\u2018 they are prepared \\\\u2019 (Prov. xix. 29); Niphal of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\ufb35\\\\u05df</span>, \\\\u2018 to stand.\\\\u2019"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05bb\\\\ufb31\\\\ufb35</span>. <i>Should ye be stricken.</i> The \\\\u05ea in <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05bb\\\\ufb31\\\\ufb35</span>, \\\\u201cthey sat down.\\\\u201d (Deuter. xxxiii. 3), is part of the root\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05bb\\\\ufb31\\\\ufb35</span> being Pual of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05db\\\\u05d4</span> ; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05bb\\\\u05e4\\\\u05bc\\\\ufb35</span> \\\\u201cand they stick out\\\\u201d (Job xxxiii. 21)\\\\u2014but here it is the prefix representing the second person; <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05bb\\\\ufb31\\\\ufb35</span> being Hophal of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d4</span>.\\\\u2014<i>You will revolt more and more</i>. \\\\u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\\\\u201d comp., \\\\u201cAnd in the time of his\\\\u2014Ahaz, king of Judah\\\\u2019s\\\\u2014distress did he trespass yet more against the Lord.\\\\u201d (2 Chr. xxviii. 22.) <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05b8\\\\u05e8\\\\u05b8\\\\u05d4</span> <i>Rebellious.</i> Adjective; root <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05e8</span>, \\\\u2018to be rebellious,\\\\u2019 comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05e8</span>, \\\\u2018rebellious\\\\u2019 (Deuter. xxi. 18); supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d4</span> \\\\u2018 word;\\\\u2019 <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05d4</span> may also be taken as a substantive, \\\\u2018 rebellion.\\\\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05bc\\\\u05b7\\\\u05d5\\\\u05bc\\\\u05b8\\\\u05d9</span> <i>Faint.</i> Adjective; a form like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bc\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b8\\\\u05d1</span> \\\\u2018 thievish,\\\\u2019 <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05b7\\\\u05dc\\\\u05bc\\\\u05b8\\\\u05d7</span> \\\\u2018 placable.\\\\u2019"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05ea\\\\ufb4b\\\\u05dd</span> <i>A place containing soundness</i> (<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\ufb4b\\\\u05dd</span> \\\\u2018 soundness or integrity\\\\u2019). The form of the word is irregular, for it should be <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05ea\\\\ufb4b\\\\u05dd</span> like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05e2\\\\ufb4b\\\\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05ea\\\\ufb4b\\\\u05dd</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05ea\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u2018 people ;\\\\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \\\\u201cthere is nothing in them that is good for man;\\\\u201d but this explanation is rather far-fetched. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05e2</span> <i>Wounds.</i> Supply the word <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e7</span> \\\\u2018only,\\\\u2019 \\\\u2018but,\\\\u2019 before <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05e2</span>. \\\\u201cThere is no soundness in him ; there are but wounds and bruises ;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05d0\\\\u05db\\\\u05dc \\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05df \\\\u05d8\\\\u05d5\\\\u05d1 \\\\u05d1\\\\u05d0\\\\u05d3\\\\u05dd</span> \\\\u201cThere is nothing good for man <i>but</i> that he should eat and drink.\\\\u201d (Eccles. ii. 24). <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea</span> <i>A sore</i> attended with suppuration. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e8\\\\u05d9\\\\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cPutrefying.\\\\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\\\\n\\\\"> has the same meaning. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05c2\\\\u05e8\\\\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey have been closed.\\\\u201d</i> Root <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05c1\\\\u05e8\\\\u05d3</span> \\\\u2018 to squeeze \\\\u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05e9\\\\u05d5</span> <i>They have been bound up.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05e9</span> \\\\u2018 to compress,\\\\u2019 \\\\u2018to bind up \\\\u2019 (comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d1\\\\u05e9</span> \\\\u2018ruler,\\\\u2019 iii. 7).<sup>20</sup><i class=\\\\"footnote\\\\">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \\\\u201cThe laws of kings are tyrannical.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05e9\\\\u05bc\\\\u05c1\\\\u05b8\\\\u05de\\\\u05b6\\\\u05df</span> <i>With the oil</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith ointment.\\\\u201d</i> With the oil, which the cure of the wound requires."], ["<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05ea\\\\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d5\\\\u05df \\\\u05ea\\\\u05d0\\\\u05db\\\\u05dc\\\\u05e0\\\\u05d4</span> \\\\u201cIn sorrow shalt thou eat of it.\\\\u201d (Gen. iii. 17.) <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05de\\\\u05de\\\\u05d4</span> <i>And desolate.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e6\\\\u05db\\\\u05dd</span> \\\\u2018 your country \\\\u2019\\\\u2014\\\\u201cand your country is desolate.\\\\u201d<sup>22</sup><i class=\\\\"footnote\\\\">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05de\\\\u05de\\\\u05d4 \\\\u05db\\\\u05de\\\\u05d4\\\\u05e4\\\\u05db\\\\u05ea \\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cAnd it is desolate, as overthrown by strangers,\\\\u201d is to be taken in a more comprehensive sense, and referred to the general term <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e6\\\\u05db\\\\u05dd</span> \\\\u201cyour country,\\\\u201d which includes <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05db\\\\u05dd</span> \\\\u201cyour cities,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05ea\\\\u05db\\\\u05dd</span> \\\\u201cyour land.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span> can be derived from <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05dd</span> \\\\u2018 tempest \\\\u2019 (xxxii. 2); the final \\\\u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class=\\\\"footnote\\\\">This is the opinion of Saadiah, attacked by R. Adonim, because of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b8\\\\u05e8\\\\u05d9\\\\u05dd</span> being different from the singular <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b8\\\\u05e8\\\\u05b6\\\\u05dd</span> and the plural <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b0\\\\u05e8\\\\u05b8\\\\u05de\\\\u05b4\\\\u05d9\\\\u05dd</span>, but defended by Ibn Ezra in his \\\\u201cSephath Yether\\\\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05dd \\\\u2550 \\\\u05d6\\\\u05b8\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u2018 tempest.\\\\u2019</i>"], ["<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05db\\\\u05d4</span> <i>The hut.</i><sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cCottage.\\\\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d5\\\\u05e0\\\\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e7\\\\u05e9\\\\u05d4</span> <i>In the garden of cucumbers.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> <i>Ruined</i><sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBesieged.\\\\u201d</i> (comp. lxv. 4)."], ["<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05e2\\\\u05b8\\\\u05d8\\\\u0591</span> <i>Very small.</i> Join with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c2\\\\u05e8\\\\u05d9\\\\u05d3</span> \\\\u2018remnant,\\\\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class=\\\\"footnote\\\\">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \\\\u201cthe son of Amoz.\\\\u201d</i>"], ["<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \\\\u201cWe are like Sodom,\\\\u201d by saying, \\\\u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\\\\u201d\\\\u2014this is meant by the address, \\\\u201cYe rulers of Sodom\\\\u201d\\\\u2014\\\\u201cand the people is like the people of Gomorrah.\\\\u201d"], ["<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \\\\u201cIf I <i>were</i> hungry, I would not tell thee, etc.\\\\u201d (Ps. 1. 12 ff). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRams.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d9\\\\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class=\\\\"footnote\\\\">In the Rabbinical writings <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b5\\\\u05dc\\\\u05b6\\\\u05d1</span> is the forbidden fat, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\ufb35\\\\u05de\\\\u05b8\\\\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05de\\\\u05d4</span> \\\\u2018 cattle\\\\u2019, in the latter <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05d4</span> \\\\u2018beasts.\\\\u2019 According to Ibn Ezra <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d9\\\\u05d0</span> is a <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05de\\\\u05d4</span> ; according to Saadiah it is a <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05d4</span> (<img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\npSg//9k=\\\\n\\\\"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class=\\\\"footnote\\\\">R. Hai (ibid.)</i> compares <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d9\\\\u05dd</span> \\\\u201cfed beasts\\\\u201d with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d0</span> \\\\u201cto feed\\\\u201d (Mishnah Sabbath xxiv. 3). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e9\\\\u05d9\\\\u05dd</span> The young of the flock.<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLambs.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05dd</span> The old of the flock<sup>31</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe-goats.\\\\u201d</i> (comp. Gen. xxxi. 10)."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05e0\\\\u05d9\\\\u2550\\\\u05e4\\\\u05e0\\\\u05d9</span> <i>Before me;</i> it is not the object of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b5\\\\u05e8\\\\u05b8\\\\u05d0\\\\ufb4b\\\\u05d7</span> \\\\u2018 to be seen.\\\\u2019<sup>32</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea \\\\u05e4\\\\u05e0\\\\u05d9</span>, according to this opinion, rejected by I. E., \\\\u201cWhen my face is seen;\\\\u201d \\\\u2018my face\\\\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d5\\\\u05e1</span> <i>To tread.</i> Infinitive."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e4\\\\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05d0\\\\u2550\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \\\\u201cFor your oblation is vain in mine eyes, and your incense an abomination.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d0\\\\u05e9 \\\\u05d7\\\\u05d3\\\\u05e9\\\\u2550\\\\u05d7\\\\u05d0\\\\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class=\\\\"footnote\\\\">I. E. refers perhaps to the words <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05ea \\\\u05d7\\\\u05d3\\\\u05e9</span>, Num. xxviii. 14, which are the same as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05ea \\\\u05e8\\\\u05d0\\\\u05e9 \\\\u05d7\\\\u05d3\\\\u05e9</span>, \\\\u201cthe burnt offering of the new moon.\\\\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05e9</span> signifies \\\\u201cNew moon.\\\\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span dir=\\\\"rtl\\\\"> \\\\u05d7\\\\u05d3\\\\u05e9</span> signifies also \\\\u2018month,\\\\u2019 that is, the time from one new moon to the other; as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span>, originally \\\\u2018 Sabbath,\\\\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \\\\u201cNew-moon.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0 \\\\u05de\\\\u05e7\\\\u05e8\\\\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe calling of assemblies.\\\\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e3</span>) brought on such days.<sup>35</sup><i class=\\\\"footnote\\\\">Comp. Num. xxviii. and xxix.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d0\\\\u05d5\\\\u05db\\\\u05dc</span> <i>I cannot bear.</i> Supply the word <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b0\\\\u05e9\\\\u05d0\\\\u05c1</span>, \\\\u2018to bear.\\\\u2019 Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e8 \\\\u05dc\\\\u05d7\\\\u05dd</span> \\\\u201can ass <i>laden with</i> bread\\\\u201d (1 Sam. xvi. 20). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05e8\\\\u05d4</span> <i>Restraint</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05c2\\\\u05e6\\\\u05b6\\\\u05e8</span> \\\\u2018prison\\\\u2019 (liii. 8). \\\\u201cRestraint from doing any work.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05e8\\\\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cEven the solemn meeting.\\\\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?"], ["<i>They are a trouble unto me.</i> These words imply the threat, \\\\u201cI shall therefore banish you, and they\\\\u2014the festivals\\\\u2014will then cease.\\\\u201d <i>I am weary.</i> A figurative expression."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e4\\\\u05e8\\\\u05e9\\\\u05db\\\\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \\\\u05e8 is instead of Segol.<sup>37</sup><i class=\\\\"footnote\\\\">The infinitive Piel is <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05bc\\\\u05b8\\\\u05e8\\\\u05b5\\\\u05e9</span> ; when <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b6\\\\u05dd</span> is added the syllable <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b5\\\\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span dir=\\\\"rtl\\\\">\\\\ufb35\\\\u05d1\\\\u05b0\\\\u05e4\\\\u05bd\\\\u05e8\\\\u05b4\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05db\\\\u05b6\\\\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \\\\u201cI will not help you.\\\\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed."], ["<i>Wash</i>. Wash your hands of the blood they have shed. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b4\\\\u05d4\\\\u05b0\\\\u05d6\\\\u05b7\\\\u05db\\\\u05bc\\\\ufb35\\\\u2550\\\\u05d4\\\\u05b4\\\\u05d6\\\\u05bc\\\\u05b7\\\\u05db\\\\u05bc\\\\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \\\\u05ea is absorbed in the \\\\u05d6; comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b4\\\\u05d4\\\\u05b0\\\\u05d8\\\\u05b7\\\\u05d4\\\\u05b5\\\\u05e8\\\\u2550\\\\u05dc\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b4\\\\u05d8\\\\u05bc\\\\u05b7\\\\u05d4\\\\u05b5\\\\u05e8</span> \\\\u201cunto him that purifies himself\\\\u201d (Lev. xiv. 4)."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05d8\\\\u05d1\\\\u2550\\\\u05d4\\\\u05d9\\\\u05d8\\\\u05d1</span> <i>To do well.</i> It is infinitive. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRelieve.\\\\u201d</i> Root \\\\u05d0 ; <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8</span> replaces the radical \\\\u05d9 ; the reverse is the case in <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05ea\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d5\\\\u2550\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05ea\\\\u05b0\\\\u05d9\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b8\\\\u05e8\\\\ufb35</span> \\\\u201cyou shall boast yourselves\\\\u201d(lxi.6). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe oppressed.\\\\u201d</i> An adjective, like <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d5\\\\u05d1</span> \\\\u2018 near ;\\\\u2019 comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05de\\\\u05e5</span> \\\\u2018 cruel \\\\u2019 (Ps. lxxi. 4). Many explain <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5 \\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span> \\\\u201cGive due consideration to the cause, do not judge off hand ;\\\\u201d the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5</span> would then be, \\\\u201cPraise ye\\\\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class=\\\\"footnote\\\\">The translation of the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5 \\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span>, according to this explanation, would be : \\\\u201cPraise him who is considerate in judgment.\\\\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5 \\\\u05d3\\\\u05f2\\\\u05df \\\\u05e9\\\\u05de\\\\u05d7\\\\u05de\\\\u05e5 \\\\u05d0\\\\u05ea \\\\u05d3\\\\u05d9\\\\u05e0\\\\u05d5</span> \\\\u201cPraise the judge, who gives his judgment time to ferment.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span> is then derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05de\\\\u05b5\\\\u05e5</span> \\\\u201cdough which had sufficient time to rise.\\\\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05db\\\\u05d7\\\\u05d4</span>. Some say that God is now speaking ; \\\\u201cLet us\\\\u2014God and Israel\\\\u2014reason together\\\\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \\\\u201cGod told me that we\\\\u2014you, Israel, and I\\\\u2014should submit to His rebuke ;\\\\u201d for the prophet himself was not entirely without blame, as he reports, \\\\u201cAnd He reproved me, that I should not walk,\\\\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \\\\u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\\\\u201d (Jerem. ii. 22); namely, \\\\u201cthe iniquity will depart, and you will again be free from all sin.\\\\u201d The same is expressed by the words \\\\u201cWash you,\\\\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea."], ["<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it."], ["<i>You shall be devoured with the sword.</i> That is to say, \\\\u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\\\\u201d Supply before <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05d1</span> \\\\u2018 the sword,\\\\u2019 either the verbal noun <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b2\\\\u05db\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05b7\\\\u05ea</span>. \\\\u2018 a devouring of,\\\\u2019 or the preposition \\\\u05d1 \\\\u2018 with \\\\u2019 ; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05d9\\\\u05ea \\\\u2550 \\\\u05d1\\\\u05d9\\\\u05ea</span> \\\\u2018 in the house \\\\u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \\\\u201cthe mouth,\\\\u201d etc.<sup>41</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05d0\\\\u05de\\\\u05ea</span>, \\\\u201cand this is the truth,\\\\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05d1 \\\\u2550 \\\\u05d7\\\\u05e8\\\\u05d1</span> ; but then the words \\\\u201cfor the mouth,\\\\u201d etc., would be quite superfluous, or I. E.\\\\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> \\\\u2018 for,\\\\u2019 in the phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05f3 \\\\u05d3\\\\u05d1\\\\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>"], ["The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05ea\\\\u05d9</span> <i>Full of.</i> The \\\\u05d9 is paragogic as in <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e0\\\\u05d1\\\\u05ea\\\\u05d9</span> \\\\u201cthe theft of\\\\u201d (Gen. xxxi. 39.)<sup>42</sup><i class=\\\\"footnote\\\\">The construct state of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e0\\\\u05d1\\\\u05d4 ,\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d4</span> is regularly <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e0\\\\u05d1\\\\u05b7\\\\u05ea \\\\u05de\\\\u05dc\\\\u05d0\\\\u05b7\\\\u05ea</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05df \\\\u05e2\\\\u05d5\\\\u05de\\\\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05df \\\\u05e2\\\\u05d5\\\\u05de\\\\u05d3</span>. But the imperfect \\\\u201cwas lodging,\\\\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05e6\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>Murderers.</i> Literally, \\\\u201cthey that cause to murder.\\\\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class=\\\\"footnote\\\\">Bad judges \\\\u201ccause to murder,\\\\u201d by ordering the execution of innocent persons.</i>"], ["<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \\\\u201cThy princes are rebellious.\\\\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05d5\\\\u05dc</span> <i>Mixed.</i> The \\\\u05d4 is one of the radical letters. Hapax legomenon."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \\\\u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\\\\u201d <i>To the orphan</i>\\\\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\\\\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d5\\\\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bb\\\\u05dd</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d5\\\\u05dd</span> is a blunder,<sup>44</sup><i class=\\\\"footnote\\\\">This seems to be an attack on those Paytanim who use <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dd</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05dd</span>, with omission of \\\\u05d0. But in his \\\\u201cMoznaim,\\\\u201d a grammatical pamphlet, the author adduces several instances in which \\\\u05d0 is omitted. (See Moznaim <i>sub voce</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05dc \\\\u05d9\\\\u05dd</span>).</i> for \\\\u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d5\\\\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class=\\\\"footnote\\\\">Read \\\\u201cBook of Exodus.\\\\u201d The word \\\\u201cSamuel\\\\u201d seems to be a mistake which has its origin in the abbreviation <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05de\\\\u05d5\\\\u05ea \\\\u2550) \\\\u05e9\\\\u05de\\\\u05d5\\\\u05f3</span> being wrongly completed as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d5\\\\u05d0\\\\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d5\\\\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \\\\u201cRuler,\\\\u201d and be followed by a genitive. It is, however, possible that the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05d5\\\\u05e8\\\\u05e9 \\\\u05d1\\\\u05e9\\\\u05de\\\\u05d5\\\\u05d0\\\\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \\\\u201cThe mighty One of Israel,\\\\u201d and \\\\u201cThe Lord of hosts\\\\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \\\\u201chosts of heaven\\\\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9 \\\\u2550 \\\\u05d7\\\\u05d5\\\\u05d9</span> <i>Woe</i>.<sup>46</sup><i class=\\\\"footnote\\\\">See note 12.</i> \\\\u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \\\\u201cI will find comfort for their having provoked me.\\\\u201d An anthropomorphism."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9</span> <i>My hand;</i> that is, \\\\u201cmy smiting\\\\u201d (comp. Exod. ix. 3). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d5\\\\u05e8</span> <i>As if it were with soap ;</i> <span dir=\\\\"rtl\\\\">\\\\u2550 \\\\u05d1\\\\u05d5\\\\u05e8 \\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05ea</span> \\\\u2018 soap \\\\u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \\\\u201cthy silver is become dross.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \\\\u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\\\\u201d ; he forgets <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05da</span>, which is plural; the singular would be <span dir=\\\\"rtl\\\\"><sup>47</sup><i class=\\\\"footnote\\\\">I. E. mentions in his Moznaim, <i>sub voce</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d7\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05dd</span>, two exceptions: <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05da</span> \\\\u2018thy tin,\\\\u2019 and <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05d4\\\\u05dd</span> \\\\u2018their silver\\\\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \\\\u201cthe seven kinds of metal,\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e4\\\\u05e8\\\\u05ea \\\\u05d6\\\\u05d4\\\\u05d1 \\\\u05d5\\\\u05db\\\\u05e1\\\\u05e3 \\\\u05d5\\\\u05e0\\\\u05d7\\\\u05e9\\\\u05ea \\\\u05d5\\\\u05d1\\\\u05e8\\\\u05d6\\\\u05dc \\\\u05d5\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc</span> \\\\u201cGold, silver, brass, iron, tin, lead.\\\\u201d I. E. makes seven out of these six by applying <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05e3</span> to \\\\u201csilver\\\\u201d and \\\\u201cmercury\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e3 \\\\u05d7\\\\u05d9</span>).</i></span>.\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05b5\\\\u05da"], ["<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class=\\\\"footnote\\\\">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \\\\u201cAs in the days of David and Solomon.\\\\u201d The \\\\u05d1 in <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d4</span> is not essential."], ["<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd her converts.\\\\u201d</i> The people that will repent. Supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05d3\\\\u05d5</span> \\\\u201cwill be redeemed.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class=\\\\"footnote\\\\">Comp. ver. 2.</i> They are worse than <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d8\\\\u05d0\\\\u05d9\\\\u05dd</span> \\\\u201csinners.\\\\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Terebinths</i>. The singular is <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> ; it has a masculine termination in the plural like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05e9\\\\u05c1\\\\u05b4\\\\u05d9\\\\u05dd</span> of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b4\\\\u05e9\\\\u05c1\\\\u05bc\\\\u05b8\\\\u05d7</span> \\\\u201cwoman,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d9\\\\u05dd</span> of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d4</span> \\\\u201cmeasure\\\\u201d (Gen. xviii. 6); comp. \\\\u201cThe gardens,\\\\u201d which, in the corresponding phrase, balances \\\\u201cterebinths.\\\\u201d<sup>51</sup><i class=\\\\"footnote\\\\">This remark is made because of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> being likewise the plural of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc</span> \\\\u2018ram.\\\\u2019</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e9\\\\u05d5</span> <i>They shall be ashamed.</i> Some say that the \\\\u05d9 is here used instead of \\\\u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05dc\\\\u05d5</span> \\\\u201cthey shall be consumed\\\\u201d of the preceding verse, is continued in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e9\\\\u05dc</span>, and in <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d3\\\\u05ea\\\\u05dd</span> \\\\u201cye have desired,\\\\u201d passes over to the second person; there are many instances like it. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d7\\\\u05e4\\\\u05e8\\\\u05d5</span> <i>And ye shall be confounded</i>."], ["<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05dc\\\\u05e0 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \\\\u201cwhich is withering with regard to its leaves;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d0\\\\u05d1\\\\u05d3\\\\u05d5 \\\\u05d3\\\\u05e8\\\\u05da</span>, \\\\u201cAnd you shall perish with regard to the way\\\\u201d (Ps. ii. 12); similarly we say in the Confession, <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05e2\\\\u05e8\\\\u05e3 (\\\\u05d5\\\\u05d3\\\\u05d5\\\\u05d9)</span> \\\\u201cWe are stiff with regard to our neck.\\\\u201d <sup>52</sup><i class=\\\\"footnote\\\\">The confession or <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b4\\\\u05d3\\\\u05bc\\\\ufb35\\\\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05dc\\\\u05d4</span> <i>As an oak.</i> This proves that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d9 \\\\u05dc\\\\u05d9\\\\u05dd</span>(ver. 29) is the plural of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201coak,\\\\u201d especially since this is likewise followed by \\\\u201cand as a garden,\\\\u201d etc.<sup>53</sup><i class=\\\\"footnote\\\\">See note 51.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e1\\\\u05d5\\\\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e1\\\\u05df</span> \\\\u201cstrength.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05ea</span> <i>Tow</i>. That which is shaken off (<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8</span> \\\\u201cto shake\\\\u201d) from the flax. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05d9\\\\u05e6\\\\u05d5\\\\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \\\\u201cand they will both burn.\\\\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help."]], [["T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class=\\\\"footnote\\\\">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \\\\u201c<i>In the Iast of the days</i>.\\\\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class=\\\\"footnote\\\\">By \\\\u201cThe last of the days of the world\\\\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class=\\\\"footnote\\\\">Another reading for <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9</span> is <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05de\\\\u05d9</span> \\\\u201cand Romans.\\\\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class=\\\\"footnote\\\\">The meaning is, \\\\u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \\\\u2018 that war should not be learnt <i>any more</i>.\\\\u2019\\\\u201d</i> the prophet distinctly declares, \\\\u201cNeither shall they learn war any more.\\\\u201d"], ["<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d5</span> <i>And they will flow.</i> Root, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8</span> \\\\u2018to flow\\\\u2019; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8</span> \\\\u201criver,\\\\u201d which is so called on account of its flowing motion."], ["<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class=\\\\"footnote\\\\">The passage referred to is <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b2\\\\u05e9\\\\u05c1\\\\u05b6\\\\u05e8 \\\\u05d9\\\\u05b8\\\\u05dc\\\\u05b0\\\\u05d3\\\\u05b8\\\\u05d4 \\\\u05d0\\\\u05c2\\\\u05d7\\\\u05b8\\\\u05d4\\\\u05bc</span>, \\\\u2018 whom she bare\\\\u2019: no noun precedes the phrase, whose substitute the pronoun \\\\u201cshe\\\\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d5\\\\u05dc\\\\u05d3\\\\u05ea</span> \\\\u2018 the mother,\\\\u2019 implied in the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05dc\\\\u05b0\\\\u05d3\\\\u05b8\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05e9\\\\u05c2\\\\u05c1\\\\u05e4\\\\u05b5\\\\u05d8</span> implied in the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b8\\\\u05e4\\\\u05b7\\\\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b0\\\\u05d0\\\\u05b4\\\\u05ea\\\\u05b4\\\\u05bc\\\\u05d9\\\\u05dd</span> <i>Into plowshares.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05ea\\\\ufb4b</span> \\\\u201chis plowshare\\\\u201d (1 Sam. xiii. 20); the Dagesh of the \\\\u05ea compensates for the omitted silent letter \\\\u05d9; the same purpose is served by the long vowel Zere under \\\\u05d0 in the word <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d6\\\\u05de\\\\u05e8\\\\u05d5\\\\u05ea</span> <span dir=\\\\"rtl\\\\"><sup>6</sup><i class=\\\\"footnote\\\\">Long vowels are either really or virtually followed by one of the silent letters <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d4\\\\u05d5\\\\u05d9</span> ; namely, Kamez by \\\\u05d0 or \\\\u05d4, Zere and Hirek by \\\\u05d9, Holem and Shurek by \\\\u05d5.</i>.\\\\u05d0\\\\u05b5\\\\u05ea\\\\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards."], ["<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \\\\u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\\\\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \\\\u201cforgive our iniquity;\\\\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class=\\\\"footnote\\\\">Comp. vi. 5, \\\\u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\\\\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5)."], ["<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \\\\u201cThou, O Israel, hast forgotten thy people and its religion.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d5</span> According to some, \\\\u201cthey are enthusiastic;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0</span> \\\\u201cwith enthusiasm\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA multitude.\\\\u201d</i> (Jer. xii. 6); I think that it means, \\\\u201cthey are full,\\\\u201d namely, with the wisdom of the children of the East, the Aram\\\\u00e6ans ; comp. \\\\u201cAram in the east, and the Philistines in the west\\\\u201d (ix. 11); the next is, therefore, \\\\u201cAnd are soothsayers like the Philistines.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class=\\\\"footnote\\\\">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d9\\\\u05dc\\\\u05d3\\\\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the children of.\\\\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05dc\\\\u05d3</span> \\\\u2018 born, product.\\\\u2019<sup>11</sup><i class=\\\\"footnote\\\\">The two components are the man and his mind; the resultant is the idea.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05e7\\\\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey please.\\\\u201d</i> <i>themselves.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e9\\\\u05c2\\\\u05b0\\\\u05e4\\\\u05c2\\\\u05e7</span> \\\\u2018it shall suffice\\\\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light."], ["<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d4</span> <i>End.</i> \\\\u05d4 is paragogic, like \\\\u05d4 in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d4</span> \\\\u201cnight;\\\\u201d the accent is therefore on the penultima.<sup>13</sup><i class=\\\\"footnote\\\\">Nouns ending in <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b8\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b6\\\\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Idols.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05dc</span> \\\\u201cnot\\\\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTheir.\\\\u201d</i><i> hands, that which his fingers have made.</i> They\\\\u2014all the people\\\\u2014worship the work of his\\\\u2014the smith\\\\u2019s\\\\u2014hands, that which his\\\\u2014the smith\\\\u2019s\\\\u2014fingers have made.<sup>15</sup><i class=\\\\"footnote\\\\">Ibn Ezra explains hereby the change of the number in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d5</span> \\\\u201c<i>his</i> hands,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05ea\\\\u05d7\\\\u05d5\\\\u05d5</span> \\\\u201c<i>they</i> worship\\\\u201d ; the Version evades the difficulty by translating <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d5</span> \\\\u201c<i>their</i> hands.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d7</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05e1</span> \\\\u2018 And it was melted \\\\u2019 (Jos. vii. 5) Niphal of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e1</span>. Their acts degraded them. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e9\\\\u05d0 \\\\u05dc\\\\u05d4\\\\u05dd</span> According to some\\\\u2014the \\\\u05ea being the sign for the second person, and referring to God\\\\u2014\\\\u201cand thou forgive them not.\\\\u201d I am, however, of opinion that the passage has the following meaning: \\\\u201cNot one of them dares to lift up his head or soul,\\\\u201d because the context requires a phrase similar to \\\\u201cAnd the man humbles himself\\\\u201d ; or that the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u2018 the earth \\\\u2019 is to be supplied: \\\\u201cAnd the earth is not able to bear them\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">\\\\u201cThey are so vile that the earth cannot bear them any longer\\\\u2014that they do not deserve to live any longer upon the surface of the earth.\\\\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class=\\\\"footnote\\\\">\\\\u201cThe Grammarian\\\\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05dc</span> is only found with a command, is mistaken; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05be\\\\u05de\\\\u05d5\\\\u05ea</span>, \\\\u201cwhere there is no death\\\\u201d (Prov. xii. 28)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0</span> Infinitive: \\\\u2018 to enter \\\\u2019 (comp. Hab. ii. 3); or imperative : \\\\u201center\\\\u201d ; the advice which they will give each other. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05de\\\\u05df</span> The same; infinitive or imperative. It is the Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05de\\\\u05df</span>."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d9</span> <i>The looks of.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05df</span> \\\\u2018eye,\\\\u2019 or \\\\u2018 look,\\\\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b8\\\\u05e4\\\\u05b5\\\\u05dc</span> is joined to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b5\\\\u05d9\\\\u05e0\\\\u05b5\\\\u05d9</span>) ; and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b5\\\\u05d9\\\\u05e0\\\\u05b5\\\\u05d9</span> \\\\u2018 the looks,\\\\u2019 is identical with <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d0\\\\u05d7\\\\u05d3 \\\\u05de\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d9</span> \\\\u2018 each of the looks\\\\u2019; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u2018 each of the branches \\\\u2019 (Gen. xlix. 22).<sup>18</sup><i class=\\\\"footnote\\\\">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span dir=\\\\"rtl\\\\"> \\\\u05e2\\\\u05b5\\\\u05d9\\\\u05e0\\\\u05b5\\\\u05d9 \\\\u05e0\\\\u05d1\\\\u05d4\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05d3\\\\u05dd \\\\u05e9\\\\u05c1\\\\u05b8\\\\u05e4\\\\u05b5\\\\u05dc</span> \\\\u201cThe lofty looks of man shall be humbled\\\\u201d) is explained by giving to the plural the meaning \\\\u201cone of,\\\\u201d or \\\\u201ceach of.\\\\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \\\\u201cHe will enlighten my darkness\\\\u201d <sup>19</sup><i class=\\\\"footnote\\\\">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e4\\\\u05dc</span> <i>He shall be brought low.</i> The \\\\u05d5 changes the past into a future; <sup>20</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b8\\\\u05e4\\\\u05b5\\\\u05dc</span> could be taken as co-ordinate with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e9\\\\u05bc\\\\u05b8\\\\u05c2\\\\u05d0</span>, \\\\u201cthat which is high and that which is low;\\\\u201d Ibn Ezra rejects this explanation, and takes <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e4\\\\u05dc</span> as the past turned into future by the \\\\u05d5 conversive.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d8\\\\u05d4\\\\u05e8</span> \\\\u201che shall be clean\\\\u201d (Lev. xxii. 7)."], ["<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \\\\u201cthe young, great, rich, mighty, and the kings.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>The mountains.</i> I derive <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span> from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d4</span> \\\\u201cto conceive,\\\\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class=\\\\"footnote\\\\">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d4</span>) with all kinds of metals; therefore they are called <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05dd</span>.</i>"], ["<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class=\\\\"footnote\\\\">This remark is made in opposition to the opinion of those who refer \\\\u201cthe tower\\\\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>"], ["<i>Ships of Tarshish.</i> If taken figuratively, they signify \\\\u201cthe merchants\\\\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05d5\\\\u05ea</span> <i>Pictures.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05df \\\\u05de\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05ea</span> \\\\u201cA stone with a picture\\\\u201d <sup>23</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cAny image of stone.\\\\u201d</i> (Lev. xxvi. 1)."], ["<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e3</span> <i>He shall abolish.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e3</span> \\\\u201cthe afflicted\\\\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e3</span> \\\\u201cit is over\\\\u201d (Song ii. 11). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05d9\\\\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \\\\u201call\\\\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \\\\u201cone\\\\u201d or \\\\u201cthey;\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">Comp. Note 5.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05e3</span> \\\\u201cand he (\\\\u2550 some one) said to Joseph\\\\u201d (Gen. xlviii. 1). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05d4\\\\u05d5</span> \\\\u201cone has done it\\\\u201d<sup>25</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cHath been already done.\\\\u201d</i> (Eccles. ii. 12). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e8 \\\\u05e4\\\\u05e8\\\\u05d5\\\\u05ea</span>. I think the singular is <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e8\\\\u05e4\\\\u05e8\\\\u05ea</span>, and signifies \\\\u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\\\\u201d ; others say that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e8\\\\u05e4\\\\u05e8\\\\u05ea</span> means \\\\u201ca bird which eats up the fruits during the night\\\\u201d; in this case it consists of two separate words.<sup>26</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e8</span> \\\\u201cdigging,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cfruits.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05e8\\\\u05ea</span> <i>The clefts of.</i> Literally \\\\u201ca hollowed place of.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e3</span> \\\\u201cbranch.\\\\u201d A.V., \\\\u201cThe tops of.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo shake terribly.\\\\u201d</i> Root <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05e5</span> ; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e5</span> \\\\u201cmighty.\\\\u201d According to others, it is a transitive verb, meaning \\\\u201cto terrify;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e2\\\\u05e8\\\\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05da</span> \\\\u201cthine heart,\\\\u201d being supplied\\\\u2014\\\\u201cdo not terrify or discourage thine heart\\\\u201d\\\\u2014and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e5</span> (xxix. 20), is then a transitive adjective, \\\\u201cterrible,\\\\u201d like <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span> (Gen. xiv. 5), \\\\u201cthe terrifying ones.\\\\u201d<sup>29</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cThe Emims.\\\\u201d</i>"], ["<i>Cease ye, etc.</i> \\\\u201cSince God has issued His decrees against you, as indicated in the words \\\\u2018 Because of the fear of the Lord,\\\\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\\\\u201d"]], [["T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \\\\u201cthe cedars,\\\\u201d \\\\u201cthe mountains,\\\\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \\\\u201cCease, ye from man,\\\\u201d etc. (ii. 22); I adopt this latter view."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e2\\\\u05df \\\\u05d5\\\\u05de\\\\u05e9\\\\u05e2\\\\u05e0\\\\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \\\\u201cevery kind of staff.\\\\u201d <sup>1</sup><i class=\\\\"footnote\\\\">The repetition of a noun with or without the variation of its form is often used for <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc</span>, \\\\u201call\\\\u201d; for instance, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05d9\\\\u05e9</span> \\\\u201cevery man,\\\\u201d Lev. xv. 2, <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05dd \\\\u05de\\\\u05d7\\\\u05db\\\\u05dd</span> \\\\u201cwise in every respect\\\\u201d (Prov. xxx. 24), <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05de\\\\u05d4 \\\\u05d5\\\\u05de\\\\u05e9\\\\u05de\\\\u05d4</span> \\\\u201call kinds of desolation\\\\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \\\\u201cThe whole stay of bread and water.\\\\u201d"], ["<i>The mighty man.</i> \\\\u201cHe who has the strength required for a successful war.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">The words \\\\u201crequired for a successful war\\\\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \\\\u201cthe astrologer\\\\u201d the word \\\\u201calso\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd</span>), and before \\\\u201cthe charmer\\\\u201d (ver. 3) the word \\\\u201ceven\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \\\\u201cHe who has the experience.\\\\u201d <i>The judge,</i> who is asked to show the right way according to the law.\\\\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cthe prudent.\\\\u201d Root <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e1\\\\u05dd</span>, \\\\u201cto decide, to give judgment.\\\\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e1\\\\u05dd</span> has the general meaning \\\\u201cprognosticator,\\\\u201d and includes the <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05e0\\\\u05df \\\\u05de\\\\u05e0\\\\u05d7\\\\u05e9 \\\\u05de\\\\u05db\\\\u05e9\\\\u05e3</span> as three kinds of <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e1\\\\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \\\\u201can astrologer,\\\\u201d who foretells the future by stars; <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e1\\\\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05dd \\\\u05d7\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>The cunning artificer.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05df \\\\u05dc\\\\u05d7\\\\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \\\\u201cthe eloquent orator\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05dc\\\\u05d7\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cwhispering\\\\u201d (2 Sam. xii. 19).<sup>4</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05e9</span>, \\\\u201cto whisper,\\\\u201d \\\\u201cto speak;\\\\u201d <span dir=\\\\"rtl\\\\">1st ,\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05df \\\\u05dc\\\\u05d7\\\\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Babes.</i> The \\\\u05ea is not a radical letter; root <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc</span> \\\\u201cto be young.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc</span> \\\\u201cchild\\\\u201d (Jer. vi. 11). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> is here an adjective, \\\\u201cthey that are young,\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">The \\\\u201cadjective\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05db\\\\u05dd</span> \\\\u201cthe wise\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d4\\\\u05d7\\\\u05db\\\\u05dd\\\\u2550</span>, \\\\u201cThe wise man;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span>, \\\\u201cYoung\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9\\\\u05dd\\\\u2550</span>, \\\\u201cYoung men.\\\\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\\\\u2550children.</i> but in chap. lxvi. 4, it is a noun, \\\\u201cchildishness,\\\\u201d \\\\u201cdelusions.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e0\\\\u05b4\\\\u05e0\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e6\\\\u05bc\\\\u05b8\\\\u05d1</span> (iii. 13), \\\\u201che is standing up.\\\\u201d According to some, \\\\u201cand shall oppress;\\\\u201d the \\\\u05e0 being radical, and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e0\\\\u05bc\\\\u05b7\\\\u05e9\\\\u05c1</span> piel. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d4\\\\u05d1\\\\u05d5</span> \\\\u201cThey will have power or dominion ;\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cShall behave himself proudly.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d4\\\\u05d1</span> \\\\u201cpower\\\\u201d (li. 9)."], ["<i>The house of his father.</i> His family. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05db\\\\u05d4</span> <i>To thee.</i> It is the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05da</span> though having an additional <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05dc\\\\u05d4 \\\\u05dc\\\\u05db\\\\u05d4 .\\\\u05d4</span> \\\\u201cthy clothing be to thee.\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cThou hast clothing.\\\\u201d</i> \\\\u201cWe do not ask thee to give us clothing.\\\\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\\\\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class=\\\\"footnote\\\\">This remark seems to refer to \\\\u201cthis ruin,\\\\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e9\\\\u05d0</span> <i>He will swear</i> (comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e9\\\\u05d0 \\\\u05d0\\\\u05ea \\\\u05e9\\\\u05dd \\\\u05f2</span> \\\\u201cthou shalt not swear by the name of the Lord,\\\\u201d Exod. xx. 7). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d1\\\\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cHealer.\\\\u201d According to I. E., <span dir=\\\\"rtl\\\\">1st ,\\\\u05e2\\\\u05e6\\\\u05e8\\\\u2550\\\\u05d7\\\\u05d1\\\\u05e9</span>, \\\\u201cto keep\\\\u201d or \\\\u201cpress together;\\\\u201d 2nd, \\\\u201cto rule.\\\\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d1\\\\u05e9 \\\\u05de\\\\u05db\\\\u05d4</span> \\\\u2018 dressing a wound ;\\\\u2019 comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b6\\\\u05e6\\\\u05b6\\\\u05e8</span> \\\\u201cpower\\\\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05dc\\\\u05e9\\\\u05d5\\\\u05e0\\\\u05dd \\\\u05d5\\\\u05de\\\\u05e2\\\\u05dc\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05d0\\\\u05dc \\\\u05d4\\\\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cAre against the Lord.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>To provoke</i>. \\\\u05dc has Pathah, because of the omission of \\\\u05d4, the characteristic of the Hiphil; <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05de\\\\u05e8\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05dc\\\\u05de\\\\u05e8\\\\u05d5\\\\u05ea</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e0\\\\u05d7\\\\u05d5\\\\u05ea\\\\u05dd \\\\u2550 \\\\u05dc\\\\u05e0\\\\u05d7\\\\u05d5\\\\u05ea\\\\u05dd</span> \\\\u201cto lead them\\\\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \\\\u201cPublicly.\\\\u201d<sup>11</sup><i class=\\\\"footnote\\\\">\\\\u201cThe eyes of His glory\\\\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05e8\\\\u05ea</span>. According to some, \\\\u201cthe cutting off,\\\\u201d derived from <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05ea</span> \\\\u201cto cut off,\\\\u201d but more correctly, \\\\u201cthe knowing of\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d4\\\\u05d5</span> \\\\u201cthey knew him\\\\u201d (Gen. xlii. 8); the Dagesh in \\\\u05db indicates the omission of the radical \\\\u05e0 which appears in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05db\\\\u05e8</span> \\\\u201cHe is known\\\\u201d (Prov. xxvi. 24).<sup>12</sup><i class=\\\\"footnote\\\\">The first explanation is probably rejected, because <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05e8\\\\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class=\\\\"footnote\\\\">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d5</span> According to some, \\\\u201cPraise ye\\\\u201d (comp. Dent. xxvi. 17); I prefer \\\\u201cSay ye,\\\\u201d from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201cto say\\\\u201d\\\\u2014in the heart or with the mouth.<sup>14</sup><i class=\\\\"footnote\\\\">\\\\u201cIn the heart or with the mouth\\\\u201d\\\\u2014that is, \\\\u201cto think\\\\u201d or \\\\u201cto declare\\\\u201d\\\\u2014is added because the context\\\\u2014here as well as Deut. xxvi. 17\\\\u2014requires rather the verb \\\\u201cto think,\\\\u201d \\\\u201cto be convinced,\\\\u201d than \\\\u201cto speak.\\\\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class=\\\\"footnote\\\\">The ellipsis is assumed by I. E. to explain the discord between the singular <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7</span> and the plural <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class=\\\\"footnote\\\\">The preceding verse concludes with exclaiming : \\\\u201cWoe unto them,\\\\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \\\\u201cthe righteous enjoy,\\\\u201d etc.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9</span> \\\\u201cwoe.\\\\u201d \\\\u201cWoe, evil,\\\\u201d etc. I take it rather as an attribute to <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e9\\\\u05e2</span> \\\\u201cwoe to the hardened sinner.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05d9\\\\u05d5 \\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cChildren are their oppressors.\\\\u201d Compare ii. 11.</i> The \\\\u05de in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc</span> is not essential; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e2\\\\ufb4b\\\\u05dc\\\\u05b5\\\\u05dc</span> is the regular form of the participle Polel of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05dc</span>, \\\\u201cto do,\\\\u201d \\\\u201cto mock;\\\\u201d according to I. E. it is an adjective, and has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\ufb4b\\\\u05dc\\\\u05b5\\\\u05dc</span> \\\\u201cyoung,\\\\u201d \\\\u201cplayful.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05da \\\\u2550 \\\\u05de\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05da</span> <i>They that lead thee.</i> \\\\u05d0 in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05da</span> is instead of \\\\u05d9, for the letters <span dir=\\\\"rtl\\\\">\\\\u05d0 \\\\u05d4 \\\\u05d5 \\\\u05d9</span> interchange; comp. i. 17.\\\\u2014\\\\u201cThey that ought to guide you mislead you.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05e2\\\\u05d5</span> <i>They have destroyed.</i> (Literally, \\\\u201cthey have swallowed up.\\\\u201d) They have destroyed the way to such an extent that it is no more to be recognised."], ["<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class=\\\\"footnote\\\\">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05db\\\\u05df</span> \\\\u201ctherefore\\\\u201d is to be supplied.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05d9\\\\u05d1</span> <i>To plead.</i> It is not the noun, <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9\\\\u05d1</span> \\\\u201cthe strife,\\\\u201d with the preposition \\\\u05dc, but infinitive Hiphil; the same is to be said concerning <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05d9\\\\u05df</span> <i>To judge</i>.\\\\u2014This verse refers to the punishments to be decreed by Him. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d9\\\\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19."], ["<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05ea\\\\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05dd</span> <i>What mean you ?</i> Dagesh in \\\\u05dc compensates for the omitted <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05dc\\\\u05db\\\\u05dd \\\\u2550 \\\\u05de\\\\u05dc\\\\u05db\\\\u05dd .\\\\u05d4</span> is compounded, of two words, like <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05d4 \\\\u05d6\\\\u05d4 \\\\u2550)\\\\u05de\\\\u05d6\\\\u05d4</span> \\\\u201cWhat is that\\\\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \\\\u201cyou put to shame and contempt.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e9\\\\u05e7\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e7\\\\u05e8\\\\u05e0\\\\u05d9\\\\u05ea</span> (Bereshith Rabba, c. 19). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d8\\\\u05e4\\\\u05d5\\\\u05e3</span> According to some, \\\\u201cSpeaking;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d8\\\\u05e3</span> \\\\u201cAnd prophesy\\\\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \\\\u201cMincing\\\\u201d\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8\\\\u05d9\\\\u05e3</span>, the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e6\\\\u05d9\\\\u05e3</span> \\\\u201cHe made overflow\\\\u201d (Deut. xi. 8)\\\\u2014\\\\u2018 moving slowly, like one that swims upon the surface of the water.\\\\u2019 Others, again, derive it from <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e3</span> \\\\u201cLittle ones\\\\u201d (Est. iii. 16), and I incline to this opinion ; \\\\u201cwalking slowly like a child.\\\\u201d <sup>20</sup><i class=\\\\"footnote\\\\">The first explanation makes <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e4\\\\u05d5\\\\u05e3</span> related to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05e3</span>, \\\\u201cto drop;\\\\u201d Hiphil: \\\\u201cto speak,\\\\u201d \\\\u201cto prophesy.\\\\u201d The second derives it from <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e3 \\\\u2550 \\\\u05d8\\\\u05d5\\\\u05e3</span>, \\\\u201cto swim,\\\\u201d \\\\u201cto go slowly;\\\\u201d the third takes it as a denominative from <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e3</span>, \\\\u201cchild\\\\u201d: \\\\u201cto walk like a child.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05db\\\\u05e1\\\\u05e0\\\\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \\\\u201cthey make a tinkling with their spurs.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e4\\\\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e4\\\\u05d7\\\\u05ea</span> \\\\u201cscab\\\\u201d (Lev. xiii. 6), although written with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c2</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u2550 \\\\u05d1\\\\u05e9\\\\u05c2\\\\u05d5\\\\u05e8\\\\u05d9</span> \\\\u201cwhen I turn away\\\\u201d (Hos. ix. 12). <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05ea\\\\u05d4\\\\u05df</span> Some supply \\\\u05d0, so that <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05ea\\\\u05d4\\\\u05df \\\\u2550 \\\\u05e4\\\\u05ea\\\\u05d4\\\\u05df</span> \\\\u201cthe locks of their head ;\\\\u201d but I compare it rather with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d5\\\\u05ea\\\\u05d5\\\\u05ea</span> \\\\u201cthe hinges\\\\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dd</span> Ornaments for the foot. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05e1\\\\u05d9\\\\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d4\\\\u05e8\\\\u05e0\\\\u05d9\\\\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\\\\u00e6an <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d4\\\\u05e8\\\\u05d0</span> \\\\u201cmoon;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d4\\\\u05e8</span> (Song vii. 2) is generally explained in the same way."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05d9\\\\u05e4\\\\u05d5\\\\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05ea</span> An ornament for the ears; according to others, \\\\u201cbracelets;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05df</span> the Chaldean translation of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d4</span> \\\\u201cbracelets\\\\u201d (Num. xxxi. 50). <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05ea</span> Hap. leg. An ornament for the cheeks."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05dd</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05ea</span> \\\\u201cornament;\\\\u201d for the hands. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d5\\\\u05ea</span> An ornament for the arms; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d4</span> \\\\u201cbracelet\\\\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span dir=\\\\"rtl\\\\">\\\\u05d0</span> of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d4</span> is pleonastic, as the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05e8\\\\u05d5\\\\u05e2</span> (Jer. xxxii. 21). <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> A well-known ornament for the neck. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05e4\\\\u05e9</span> An ornament for the breast; the breast is called <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> \\\\u201csoul,\\\\u201d because it is the seat of the soul, it contains the heart. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm."], ["<span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05ea</span> <i>Rings,</i> for the fingers. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05de\\\\u05d9 \\\\u05d4\\\\u05d0\\\\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05e6\\\\u05d5\\\\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e6\\\\u05ea\\\\u05d5</span> \\\\u201chis armour\\\\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05d1\\\\u05d2\\\\u05d3\\\\u05d9\\\\u05dd</span>, which is evidently a mistake, and is to be altered to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05d4\\\\u05d1\\\\u05d2\\\\u05d3\\\\u05d9\\\\u05dd</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d8\\\\u05e4\\\\u05d5\\\\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05e6\\\\u05d5\\\\u05ea</span> \\\\u201cshifts;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d8\\\\u05e4\\\\u05d5\\\\u05ea</span> \\\\u201ctrowsers.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05e4\\\\u05d7\\\\u05d5\\\\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05d8\\\\u05d9\\\\u05dd</span> According to some, \\\\u201ca dress in the form of a Taleth\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\\\\n\\\\"> \\\\u201cbag.\\\\u201d But \\\\u201cbag\\\\u201d and \\\\u201cTaleth\\\\u201d not being very similar, the words <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d5\\\\u05d1 \\\\u05de\\\\u05dc \\\\u05d9\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d0\\\\u05dc</span>, \\\\u201csimilar to the Arabic,\\\\u201d contain perhaps a second explanation, so that three various different of the word <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05d8\\\\u05d9\\\\u05dd</span> are given, namely, \\\\u201cTaleth,\\\\u201d \\\\u201cbag,\\\\u201d \\\\u201cfigures.\\\\u201d Before <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d5\\\\u05d1</span> the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span>, \\\\u201cor,\\\\u201d must then be added, which would better agree with the next <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span> than the preceding <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span>, \\\\u201cAccording to some.\\\\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \\\\u201cfigures\\\\u201d (comp. viii. 1), as I shall explain further on (ibid.)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d3\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e0\\\\u05d9\\\\u05e4\\\\u05d5\\\\u05ea</span> An ornament for the head; <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d3\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05dd</span>. In Arabic,<sup>23</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nNB//2Q==\\\\n\\\\"> \\\\u201cMantle.\\\\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e9\\\\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e7</span>, \\\\u201cto rot;\\\\u201d verb, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e7\\\\u05e0\\\\u05d4</span> \\\\u201cThey shall consume away\\\\u201d (Zac. xiv. 2). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05e4\\\\u05d4</span> A noun; <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is radical; we may fairly compare with it <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05e3</span> \\\\u201cAnd he shall cut down\\\\u201d (x. 34); its mean-is \\\\u201ca kind of cutting.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e9\\\\u05d4 \\\\u05de\\\\u05e7\\\\u05e9\\\\u05d4</span> <i>Well set hair;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d4 \\\\u05e9\\\\u05e4\\\\u05de\\\\u05d5 \\\\u05d5\\\\u05dc\\\\u05d0</span> \\\\u201cNor trimmed his beard\\\\u201d (1 Sam. xix. 25). <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05ea\\\\u05d9\\\\u05d2\\\\u05d9\\\\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05ea\\\\u05d7\\\\u05ea \\\\u05d9\\\\u05d5\\\\u05e4\\\\u05d9</span> According to Saadiah: \\\\u201cfor the contrary (<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea</span>) is more fit for them;\\\\u201d others take <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d5\\\\u05d9\\\\u05d4 \\\\u2550 \\\\u05db\\\\u05d9</span> \\\\u201cburning\\\\u201d (Exod. xxi. 24); comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d5\\\\u05d9\\\\u05d4 \\\\u2550 \\\\u05d1\\\\u05e8\\\\u05d9</span> (root <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d4</span>) \\\\u201cwith plenty\\\\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span dir=\\\\"rtl\\\\">\\\\u05d5</span> in <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d5\\\\u05d9\\\\u05d4</span> is radical. I think the passage must be taken in this sense: \\\\u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">Ibn Ezra rejects the identity of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9 ,\\\\u05db\\\\u05d5\\\\u05d9\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d9\\\\u05d4</span>; he takes the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9</span> as radical, and explains <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9</span> pure; root <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05ea\\\\u05d7\\\\u05ea \\\\u05d9\\\\u05d5\\\\u05e4\\\\u05d9 .\\\\u05d1\\\\u05e8\\\\u05e8</span> is translated by Saadiah: <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nBSr+HiLkpW6l20REL3KWiIEVR4KP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/A1pr89W26l0NKgUT6K22Xkhs/y9srkKJ/DiskE/HEA/vqyjfpE2ZS4lSqfWFgEEpVUV4P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\\\\nYQnJ8nAGNB//2Q==\\\\n\\\\"></i>"], ["The women shall become widows in consequence of the death of their husbands in war. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05da</span> <i>And the men of thy strength.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d9</span> \\\\u201cthe men of;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05d0\\\\u05d4 \\\\u05e2\\\\u05d5\\\\u05d3\\\\u05d3 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span> \\\\u201cAnd the prophecy, the prophecy of the prophet Oded\\\\u201d (2 Chr. xv. 8)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d5</span> <i>And they shall lament;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cIn my sorrow\\\\u201d (Deuter. xxvi. 14); root <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cto lament,\\\\u201d it is a weak verb (<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span>); the accent is on the ultima. as in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05e8\\\\u05d5</span> \\\\u201cAnd shall depart\\\\u201d (Exod. viii. 1).<sup>25</sup><i class=\\\\"footnote\\\\">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b9\\\\u05d5\\\\u05b9</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span> should have the accent on the first syllable; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b8\\\\u05e0\\\\u05bd\\\\ufb35</span> is therefore an exception to the rule.</i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05ea\\\\u05d7\\\\u05d9\\\\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class=\\\\"footnote\\\\">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05ea\\\\u05d4</span> <i>And she shall be desolate.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05d9\\\\u05d5\\\\u05df \\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201ccleanness of teeth\\\\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion."]], [["<i>Seven.</i> That is, \\\\u201cmany;\\\\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class=\\\\"footnote\\\\">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle."], ["<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \\\\u201cdesire;\\\\u201d comp. the Chald\\\\u00e6an <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d1\\\\u05d0</span> \\\\u201che desires\\\\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class=\\\\"footnote\\\\">According to R. Moses Hakkohen, \\\\u201cthe branch of the Lord\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u2550</span> \\\\u201cthe branch, which grows by the will of the Lord.\\\\u201d</i> \\\\u201cGod will send his blessing upon the plants and fruits.\\\\u201d"], ["<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class=\\\\"footnote\\\\">The words referred to are <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d5\\\\u05d1 \\\\u05d1\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05de\\\\u05db\\\\u05ea\\\\u05d1 \\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05de\\\\u05d7\\\\u05e7</span>, \\\\u201cWhat is written by God is a writing which can never be erased.\\\\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd</span> <i>For</i> or <i>when</i>.\\\\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d7</span> <i>Shall have purged;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d7\\\\u05d5</span> \\\\u201cthey shall wash\\\\u201d (Ez. 1. 38). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8</span> <i>Removing;</i><sup>4</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cBurning.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05ea</span> \\\\u201cAnd thou shalt put away\\\\u201d (Deut. xxi. 21)."]], [["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> <i>Now.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> is always identical in meaning with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d4</span> \\\\u201cnow.\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">The identity of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \\\\u201cI pray thee\\\\u201d; compare Talmud Babli, Berachoth, p. 9, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05df \\\\u05e0\\\\u05d0 \\\\u05d0\\\\u05dc\\\\u05d0 \\\\u05dc\\\\u05f3 \\\\u05d1\\\\u05e7\\\\u05e9\\\\u05d4</span>, \\\\u201cthe word <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> means always \\\\u2018I pray thee,\\\\u2019\\\\u201d and Rashi on Gen. xix. 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d3\\\\u05d9</span> <i>Concerning</i><sup>2</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cTo.\\\\u201d</i> <i>my well-beloved;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d9 \\\\u05dc\\\\u05d9</span> \\\\u201cSay of me\\\\u201d (Gen. xx. 13). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05db\\\\u05e8\\\\u05de\\\\u05d5</span> Touching his vineyard. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05d3\\\\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05d3\\\\u05d9 .(\\\\u05d9\\\\u05d3\\\\u05d3)</span> <i>My beloved.</i> Root bi-literal <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e8\\\\u05df \\\\u05d1\\\\u05df \\\\u05e9\\\\u05de\\\\u05df <sup>3</sup><i class=\\\\"footnote\\\\">I. E. calls the verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> \\\\u201cbiliteral,\\\\u201d since the <span dir=\\\\"rtl\\\\">\\\\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e0\\\\u05f2\\\\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\\\\u05d3\\\\u05d5\\\\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e8\\\\u05df</span> \\\\u201cOn a hill.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05e9\\\\u05de\\\\u05df</span> \\\\u201cFruitful;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b8\\\\u05c1\\\\u05de\\\\u05b5\\\\u05df</span> \\\\u201cfat\\\\u201d (xxx. 23), <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05c1\\\\u05d3 \\\\u05d4\\\\u05b7\\\\u05e9\\\\u05bd\\\\u05b8\\\\u05c1\\\\u05de\\\\u05b6\\\\u05df</span> \\\\u201cfat oil\\\\u201d (Num. xi. 8);<sup>4</sup><i class=\\\\"footnote\\\\">According to this opinion <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05bd\\\\u05b8\\\\u05c1\\\\u05de\\\\u05b6\\\\u05df</span> here and in Num. xi. 8 has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b8\\\\u05c1\\\\u05de\\\\u05bd\\\\u05b5\\\\u05df</span> xxx. 23, \\\\u201cfat,\\\\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d6\\\\u05e7\\\\u05d4\\\\u05d5</span> According to some: \\\\u201che sealed it;\\\\u201d comp. the Chald\\\\u00e6an <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05e7\\\\u05ea\\\\u05d0</span> \\\\u201cRing\\\\u201d (iii. 21) for the Hebrew <span dir=\\\\"rtl\\\\"><sup>5</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05e7</span> would thus be a denominative of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05e7\\\\u05d0</span> \\\\u201cring:\\\\u201d \\\\u201cto seal with the ring.\\\\u201d</i>;\\\\u05d8\\\\u05d1\\\\u05e2\\\\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \\\\u201cfence\\\\u201d or \\\\u201chedge\\\\u201d (\\\\u201cto fence\\\\u201d). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e7\\\\u05dc\\\\u05d4\\\\u05d5</span>, Piel; \\\\u201che removed the stones thereof;\\\\u201d the Kal, (<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e7\\\\u05dc</span>) has the meaning, \\\\u201cto heap up stones;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05da</span> \\\\u201cAnd he shall root thee out\\\\u201d (Ps. lii. 7).<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05b5\\\\u05c1\\\\u05e8\\\\u05b6\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05da\\\\u05b8</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c2\\\\u05e8\\\\u05b6\\\\u05e9\\\\u05c1</span> \\\\u201croot\\\\u201d; the Hiphil of the same verb signifies \\\\u201cto take root.\\\\u201d Similarly <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05b6\\\\u05e9\\\\u05b6\\\\u05c1\\\\u05df</span> \\\\u201cashes,\\\\u201d Pi\\\\u00ebl: \\\\u201cto take away the ashes.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d8\\\\u05e2\\\\u05d4\\\\u05d5 \\\\u05de\\\\u05d8\\\\u05e2 \\\\u05e9\\\\u05e8\\\\u05e7 \\\\u2550 \\\\u05d5\\\\u05d9\\\\u05d8\\\\u05e2\\\\u05d4\\\\u05d5 \\\\u05e9\\\\u05e8\\\\u05e7</span> \\\\u201cAnd he planted it, the planting of a choicest vine.\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">That is, \\\\u201che planted it as carefully as the choicest vine is planted.\\\\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \\\\u201cAnd planted it with the choicest vine.\\\\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class=\\\\"footnote\\\\">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>Thorns;</i><sup>9</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cWild grapes.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05d4</span> \\\\u201cthorn\\\\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \\\\u201crighteous men.\\\\u201d"], ["<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class=\\\\"footnote\\\\">And ye men of Judah\\\\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>."], ["<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d5\\\\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05d4 \\\\u05d9\\\\u05b8\\\\u05d3\\\\ufb35\\\\u05e2\\\\u05b7 \\\\u2550 \\\\u05de\\\\u05d4 \\\\u05e8\\\\u05d5\\\\u05e2 \\\\u2550 \\\\u05de\\\\u05d3\\\\u05d5\\\\u05e2</span> : What is known. Compare <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05e8\\\\u05d0\\\\u05d9\\\\u05ea</span> \\\\u201cWhat sawest thou\\\\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05e8\\\\u05d0\\\\u05d9\\\\u05ea</span> in the meaning \\\\u201cWhy\\\\u201d in Rabbinical Literature.</i> like <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05d4 \\\\u05d6\\\\u05d4 \\\\u2550) \\\\u05de\\\\u05d6\\\\u05d4</span> \\\\u201cWhat is this\\\\u201d (Exod. iv. 2). <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05d4 \\\\u05dc\\\\u05db\\\\u05dd\\\\u2550) \\\\u05de\\\\u05dc\\\\u05db\\\\u05dd</span> \\\\u201cWhat is it unto you\\\\u201d (Is. iii. 15)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d7\\\\u05d5</span> <i>The hedge thereof.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201cthorns\\\\u201d (Num. xxxiii. 55). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e2\\\\u05e8</span> <i>For pasture.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e2\\\\u05e8</span> \\\\u201cAnd he feedeth\\\\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d4</span> <i>Waste.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d5\\\\u05ea</span> \\\\u201cThe desolate places\\\\u201d (vii. 19). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d6\\\\u05de\\\\u05e8</span> <i>It shall be pruned.</i> <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cbranch\\\\u201d is of the same root; <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05e8</span> means \\\\u201cto dress the vineyard by cutting off the branches.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d3\\\\u05e8</span> <i>It shall be digged.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05e8</span> \\\\u201cto dig,\\\\u201d \\\\u201cto prepare the vineyard by digging\\\\u201d (comp. vii. 25). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d9\\\\u05e8 \\\\u05d5\\\\u05e9\\\\u05d9\\\\u05ea</span> \\\\u201cTwo kinds of thorns.\\\\u201d The application of this figure is \\\\u201cThe wicked will increase.\\\\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \\\\u201cHer prophets also find no vision from the Lord\\\\u201d (Lam. ii. 9).<sup>12</sup><i class=\\\\"footnote\\\\">Compare \\\\u201cLet my doctrine drop like rain, let my word distil as the dew,\\\\u201d etc. (Deut. xxxii. 2).</i>"], ["The prophet now explains who is meant by \\\\u201cthe vineyard.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d7</span> <i>Disease.</i><sup>13</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cOppression.\\\\u201d About the interchange between <span dir=\\\\"rtl\\\\">\\\\u05e9</span> and <span dir=\\\\"rtl\\\\">\\\\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e4\\\\u05d7\\\\u05ea</span> \\\\u201cscab\\\\u201d (Lev. xiii. 6)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span dir=\\\\"rtl\\\\">(\\\\u05d0\\\\u05d5\\\\u05d9 \\\\u2550)</span> \\\\u201cwoe.\\\\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05df \\\\u2550 \\\\u05d0\\\\u05e4\\\\u05e1</span> \\\\u201cNot.\\\\u201d <i>Till there be no place.</i> Till they have taken away every place. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05ea\\\\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span dir=\\\\"rtl\\\\"><sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d1</span>, \\\\u201cTo sit.\\\\u201d</i>;\\\\u05e4\\\\u05f4\\\\u05d9</span> comp. <span dir=\\\\"rtl\\\\"><sup>15</sup><i class=\\\\"footnote\\\\">Hophal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d3</span> \\\\u201cto go down.\\\\u201d</i> \\\\u05d5\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d3</span> \\\\u201cand it was taken down\\\\u201d (Num. x. 17)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05b8\\\\u05d9 \\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05b5\\\\u05d9 \\\\u05f2 \\\\u2550 \\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9 \\\\u05f2</span> \\\\u201cTo mine ears, the ears of the Lord,\\\\u201d has come the report of the injustice which you have committed; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0\\\\u05db\\\\u05dd \\\\u05f2</span> \\\\u201cYour prophet, the prophet of the Lord\\\\u201d (Num. xii. 6); or, referring <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9</span> to the prophet, supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201csaid,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dc</span> \\\\u201ccame the voice of.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">The question is, to whom does the personal pronoun in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \\\\u201chath come\\\\u201d a noun in stat. constr., which governs the genitive \\\\u201cof the Lord of hosts\\\\u201d; in the second we must add, \\\\u201csaid,\\\\u201d or \\\\u201ccame the voice of.\\\\u201d The <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05c7\\\\u05d6\\\\u05b0\\\\u05e0\\\\u05b5\\\\u05d9</span> \\\\u201cthe ears of\\\\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>"], ["<i>Ten.</i> A round number, meaning \\\\u201cmany.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05d3\\\\u05d9 \\\\u05db\\\\u05e8\\\\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAcres.\\\\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05de\\\\u05d3\\\\u05d9\\\\u05dd</span>), combined into one. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span> <i>Bath</i>. A measure. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05e8</span> <i>Homer;</i> the same as \\\\u201cten pairs of vineyards.\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">\\\\u201cHomer,\\\\u201d though signifying a certain measure, is in this place like \\\\u201cten pairs,\\\\u201d etc., not to be taken strictly, but in the meaning of \\\\u201ca great quantity.\\\\u201d The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d7\\\\u05d5\\\\u05de\\\\u05e8 \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e2\\\\u05e9\\\\u05e8\\\\u05ea \\\\u05db\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe Homer has ten Kur.\\\\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \\\\u201cBath and Epha are equal,\\\\u201d show that the purpose of I. E.\\\\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\\\\u2014Homer, Bath\\\\u2014Epha. We read, therefore, <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05d3\\\\u05d9 \\\\u05db\\\\u05e8\\\\u05dd</span> instead of <span dir=\\\\"rtl\\\\">.\\\\u05db\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span></i> Bath and Epha are likewise equal."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05db\\\\u05d9\\\\u05de\\\\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cthat dwell in tents\\\\u201d (Judg. viii. 11); the same is the case with the following <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05d1\\\\u05e0\\\\u05e9\\\\u05e3</span>, \\\\u201cthat continue until night.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b6\\\\u05e9\\\\u05b6\\\\u05c1\\\\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \\\\u201cdawn.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05dc\\\\u05d9\\\\u05e7\\\\u05dd</span> Causative. \\\\u201cHe will cause them to pursue;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05e7\\\\u05ea</span> \\\\u201cThou hast pursued\\\\u201d (Gen. xxxi. 36); others compare it with <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d0\\\\u05d3\\\\u05dc\\\\u05e7</span>, the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05e8</span>, \\\\u201che that kindled\\\\u201d (Exod. xxii. 5).<sup>20</sup><i class=\\\\"footnote\\\\">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \\\\u201cwine\\\\u201d or \\\\u201cstrong drink.\\\\u201d According to the second explanation <span dir=\\\\"rtl\\\\">\\\\u05f2\\\\u05df \\\\u05d9\\\\u05d3\\\\u05dc\\\\u05d9\\\\u05e7\\\\u05dd</span> is to be translated \\\\u201ctill wine inflame them.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05d5\\\\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class=\\\\"footnote\\\\">This remark is quite superfluous, but very probably the comments on <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05dc</span> elicited also\\\\u2014for the sake of completeness\\\\u2014a word for <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05d5\\\\u05e8</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> is, according to this explanation, the same as <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc \\\\u05e2\\\\u05e9\\\\u05d5\\\\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc \\\\u05e6\\\\u05e9\\\\u05d5\\\\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05dc</span> is of the same root as <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05dc</span>, \\\\u201chollow.\\\\u201d <i>And they regard not the work of the Lord</i>. Many explain, \\\\u201cThey regard,\\\\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \\\\u201cWhosoever is deceived thereby is not wise\\\\u201d (Prov. xx. 1); but my opinion is, that by \\\\u201cthe work of the Lord\\\\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dd \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d5 \\\\u2550 \\\\u05d5\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d5</span> \\\\u201cAnd the people of his glory,\\\\u201d according to the rule of ellipsis; in the same way <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05f3 \\\\u05e6\\\\u05d7\\\\u05d4 \\\\u05e6\\\\u05de\\\\u05d0 \\\\u2550 \\\\u05e6\\\\u05d7\\\\u05d4 \\\\u05e6\\\\u05de\\\\u05d0</span> \\\\u201cMen dried up with thirst.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">It is not clear why Ibn Ezra assumes the ellipsis of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d7\\\\u05d4 ,\\\\u05de\\\\u05ea\\\\u05d9</span> being an adjective agreeing with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d5\\\\u05df</span>; even if it were a noun, \\\\u201cthirst,\\\\u201d and an ellipsis is to be assumed, that of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d5\\\\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5\\\\u05ea\\\\u05b5\\\\u05d9 \\\\u05e8\\\\u05e2\\\\u05d1</span> \\\\u201cdying of hunger,\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d1 \\\\u05de\\\\u05b0\\\\u05ea\\\\u05b5\\\\u05d9</span> \\\\u201cmen of hunger\\\\u201d (that is, \\\\u201chungry men\\\\u201d), and constructed accordingly the following phrase <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5\\\\u05ea\\\\u05b5\\\\u05d9 \\\\u05e6\\\\u05d7\\\\u05d4 \\\\u05e6\\\\u05de\\\\u05d0</span> \\\\u2018dying of thirst.\\\\u2019</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7\\\\u05d4</span> is nearly the same as <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05d0</span> \\\\u201cthirsty;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d7\\\\u05e6\\\\u05d7\\\\u05d5\\\\u05ea</span> \\\\u201cin drought\\\\u201d (lviii. 11); <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7</span> (xviii. 4), \\\\u201cthe pure and dry air.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d5 \\\\u05d4\\\\u05d0\\\\u05d5\\\\u05e8 \\\\u05d4\\\\u05d6\\\\u05da \\\\u05d5\\\\u05d4\\\\u05e6\\\\u05d7</span>, are corrupt. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d5</span> demands a biblical quotation containing some word of the root <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7</span>, and this is not given. Very probably the original had <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d5\\\\u05d9\\\\u05e8 \\\\u05d4\\\\u05d6\\\\u05da \\\\u05d5\\\\u05d4\\\\u05e6\\\\u05d7 \\\\u05d5\\\\u05e0\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d5 \\\\u05db\\\\u05d7\\\\u05dd \\\\u05e6\\\\u05d7 \\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05d6\\\\u05e8</span>. The translation of the passage is based on this emendation.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHerself.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> is the breath that comes out of the mouth; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5</span> \\\\u201chis breath\\\\u201d (Job xli. 21). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>And opened;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05e8\\\\u05d5</span> \\\\u201cthey opened\\\\u201d (Job xxix. 23). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05dc\\\\u05d9 \\\\u05d7\\\\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e7</span> \\\\u201cstatute,\\\\u201d \\\\u201crule.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d6 \\\\u05d1\\\\u05d4</span> \\\\u201cAnd all that rejoice in it.\\\\u201d or, \\\\u201cand rejoicing will be\\\\u2014to others\\\\u2014at his fall.\\\\u201d According to R. Jonah, the phrase <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d6 \\\\u05d1\\\\u05d4</span> \\\\u201cAnd rejoicing,\\\\u201d or \\\\u201claughing will be in it,\\\\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death."], ["<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled."], ["<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4</span>) shown to them."], ["<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAfter their manner.\\\\u201d</i> Comp. the Chaldee <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cto lead,\\\\u201d \\\\u201cto drive;\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05ea</span> \\\\u201cfloats\\\\u201d (1 Kings v. 25). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cThe fat ones.\\\\u201d</i> that have marrow (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d7</span>) in their bones; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05dd</span> \\\\u201cthings full of marrow\\\\u201d (xxv. 6). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> <i>And the waste places of;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05df</span> \\\\u201cdestruction.\\\\u201d It is the construct state; supply <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe land;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e8\\\\u05ea</span> \\\\u201cAnd drunken of <small>SORROW</small>.\\\\u201d (li. 21). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d0 \\\\u05d7\\\\u05f3 \\\\u05dc\\\\u05f3 \\\\u2550 \\\\u05d7\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d7\\\\u05dd</span> \\\\u201cAn ass\\\\u2019s <small>LOAD</small> of bread\\\\u201d (1 Sam. xvi. 20). <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Strangers,</i> that will then dwell there. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d9\\\\u05dd</span> (Adjective,<sup>28*</sup><i class=\\\\"footnote\\\\">Comp. c. iii. note 5.</i> \\\\u201cstrong lambs\\\\u201d) is the objective case; <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cstrangers,\\\\u201d the subject.<sup>29</sup><i class=\\\\"footnote\\\\">The translation of the passage according to this explanation would be, \\\\u201cAnd in the waste places of the land will strangers eat the fat lambs.\\\\u201d This is against the accents which join <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d9\\\\u05dd</span> rather with <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> than with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e9\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05e2\\\\u05d5\\\\u05df</span> \\\\u201cThat fasten iniquity.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05e2\\\\u05d2\\\\u05dc\\\\u05d7 \\\\u05d7\\\\u05d8\\\\u05d0\\\\u05d4</span> supply <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dd \\\\u05de\\\\u05e9\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201cAnd draw sin as if it were with a cart rope.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d0\\\\u05d4</span> is here a noun; it is the same as <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d8\\\\u05d0\\\\u05ea</span> \\\\u201csin\\\\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \\\\u201ca woman that committeth many sins.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d4\\\\u05e8</span> Either transitive, \\\\u201clet him bring hastily;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e8\\\\u05d5</span> (Esth. v. 5), \\\\u201cfetch hastily;\\\\u201d or intransitive, \\\\u201clet him make speed;\\\\u201d and only <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d9\\\\u05e9\\\\u05d4</span> transitive, \\\\u201clet him accelerate.\\\\u201d As to two verbs in the future following each other without conjunction, comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e8\\\\u05d1\\\\u05d5 \\\\u05ea\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d5</span> \\\\u201cTalk no more\\\\u201d (1 Sam. ii. 3).\\\\u2014\\\\u201cLet these prophecies be fulfilled, that we may see whether they are true.\\\\u201d"], ["<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason."], ["<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise."], ["<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05e1\\\\u05d5\\\\u05da \\\\u2550 \\\\u05dc\\\\u05de\\\\u05e1\\\\u05d5\\\\u05da</span> \\\\u201cTo pour out,\\\\u201d<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo mingle.\\\\u201d</i> though these words have different roots, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05da</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cshe poured\\\\u201d (Prov. ix. 2)."], ["<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05d1\\\\u05d5</span> \\\\u201cIts rear\\\\u201d (Jos. viii. 13). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05ea \\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e1\\\\u05d9\\\\u05e8\\\\u05d5 \\\\u05de\\\\u05de\\\\u05e0\\\\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05ea \\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class=\\\\"footnote\\\\">Comp. ii. 11.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e9</span> <i>Stubble</i>. Objective case. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df \\\\u05d0\\\\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe fire.\\\\u201d</i> Subject. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d4\\\\u05d1\\\\u05d4 \\\\u2550 \\\\u05dc\\\\u05d4\\\\u05d1\\\\u05d4</span> \\\\u201cthrough the flame;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e9\\\\u05ea \\\\u2550 \\\\u05e9\\\\u05e9\\\\u05ea</span> \\\\u201cin six\\\\u201d (Exod. xx. 11); <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05d9\\\\u05ea \\\\u2550 \\\\u05d1\\\\u05d9\\\\u05ea</span> \\\\u201cin the house\\\\u201d (2 Kings xviii. 15); for <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e4\\\\u05d4</span>, the predicate to <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05e9</span>, is an intransitive verb.<sup>34</sup><i class=\\\\"footnote\\\\">The passage is therefore to be translated \\\\u201cAnd chaff is consumed by the flame.\\\\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d1\\\\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs dust.\\\\u201d In our text <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b8\\\\u05bc\\\\u05d0\\\\u05b8\\\\u05d1\\\\u05b8\\\\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b7\\\\u05d0\\\\u05b2\\\\u05d1\\\\u05b7\\\\u05e7</span>.</i> It is the construct state; supply <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe earth,\\\\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children."], ["<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d5\\\\u05d7\\\\u05d4</span> <i>Cast away;</i><sup>36</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTorn.\\\\u201d</i> the <span dir=\\\\"rtl\\\\">\\\\u05db</span> is radical; comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d5\\\\u05d7\\\\u05d4</span> \\\\u201cthrown down\\\\u201d<sup>37</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cCut down.\\\\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b7\\\\u05e1\\\\u05bc\\\\ufb35\\\\u05d7\\\\u05b8\\\\u05d4</span> is an adjective, <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b0\\\\u05e1\\\\ufb35\\\\u05d7\\\\u05b8\\\\u05d4</span> is participle passive Kal.</i>"], ["<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \\\\u201cAnd will hiss,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d6\\\\u05de\\\\u05df \\\\u05e7\\\\u05dc \\\\u2550 \\\\u05e7\\\\u05dc</span> \\\\u201cSwiftly;\\\\u201d or it is an adjective, attribute to the subject contained in the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d0</span> \\\\u201che, a swift one, will come,\\\\u201d and this latter explanation is the right one."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05dd</span> <i>He will slumber</i>; <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05dd</span> signifies a sleep of a less profound kind than <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05df</span>. He will not slumber, much less will he sleep. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05e7</span> <i>It is broken</i>. Niphal."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e6\\\\u05e8</span> <i>Like flint</i>; comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cflint\\\\u201d<sup>39</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSharp.\\\\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class=\\\\"footnote\\\\">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8</span> \\\\u201cflint\\\\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05dc\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cThe wheels of his chariots;\\\\u201d they<sup>41</sup><i class=\\\\"footnote\\\\">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \\\\u201cof his chariots\\\\u201d as easily supplied by the reader.</i> are known. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05d4 \\\\u2550 \\\\u05db\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05d4 \\\\u05db\\\\u05de\\\\u05d5\\\\u05e5</span>. \\\\u201cAs the chaff of the storm.\\\\u201d<sup>42</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLike a whirlwind.\\\\u201d</i> They will come as quickly as the chaff driven by the storm."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e0\\\\u05d4\\\\u05d5\\\\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span dir=\\\\"rtl\\\\"><sup>43</sup><i class=\\\\"footnote\\\\">Instead of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05b9\\\\u05dc</span>. See Zahoth, on the Kal.</i>,\\\\u05d9\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e2\\\\u05b7\\\\u05dc</span> the second radical of the verb <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05d8 .\\\\u05d9\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e6\\\\u05d5\\\\u05b9\\\\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class=\\\\"footnote\\\\">A, V., \\\\u201cAnd shall carry it away safe.\\\\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \\\\u201cdarkness of water\\\\u201d<sup>45</sup><i class=\\\\"footnote\\\\">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class=\\\\"footnote\\\\">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\\\\u2014that is to say, will reach the inhabitants of the land, the Israelites\\\\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d1\\\\u05d8</span> According to some it is Niphal, \\\\u201cAnd it is looked;\\\\u201d but I think it is Piel, \\\\u201cAnd he looks,\\\\u201d and its subject is \\\\u201cIsrael,\\\\u201d the same to whom reference is made in the word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span>, as I have already stated. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8 \\\\u05d5\\\\u05d0\\\\u05d5\\\\u05e8</span> According to some, \\\\u201cSun and moon;\\\\u201d according to others, \\\\u201cMoon and sun,\\\\u201d because the moon is small (<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05b7\\\\u05e8</span>) if compared with the sun; R. Adonim thinks that <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is omitted, <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05e8\\\\u2550\\\\u05e6\\\\u05e8</span> \\\\u201clight\\\\u201d; for the letters <span dir=\\\\"rtl\\\\">\\\\u05d0 \\\\u05d4 \\\\u05d5 \\\\u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span dir=\\\\"rtl\\\\">\\\\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span dir=\\\\"rtl\\\\">\\\\u05d0</span>. I take <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \\\\u201cdistress,\\\\u201d or\\\\u2014being an adjective\\\\u2014\\\\u201cdistressed.\\\\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the heavens thereof.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e8\\\\u05e3</span> (Hos. x. 2) \\\\u201cHe will destroy;\\\\u201d similar to it is <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05e4\\\\u05ea\\\\u05d5</span> \\\\u201cAnd break its neck\\\\u201d (Exod. xiii. 13)."]], [["<i>In the year that King Uzziah died</i>. Our sages said that \\\\u201cdied\\\\u201d is here used for \\\\u201cbecame a leper;\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \\\\u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\\\\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class=\\\\"footnote\\\\">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class=\\\\"footnote\\\\">At which, as some believe, Isaiah hinted by the words, \\\\u201cAnd the posts of the door moved.\\\\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \\\\u201cAmos prophesied before, Isaiah during the earthquake.\\\\u201d</i> took place. This may be true; but <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \\\\u201cIn the days<sup>4</sup><i class=\\\\"footnote\\\\">\\\\u201cIn the days\\\\u201d (i. 1) appears to mean \\\\u201cin the midst of the reign of,\\\\u201d since <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span> sometimes signifies \\\\u201cyears.\\\\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cdays,\\\\u201d which may of course be applied to a part of a year. Thus the words \\\\u201cin the days of Uzziah\\\\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\\\\u201d (i. 1), since even months might have passed between Isaiah\\\\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \\\\u201cthrone\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d0</span>), not, as many thought, to \\\\u201cthe Lord.\\\\u201d The \\\\u201cthrone\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">\\\\u201cThe throne\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d0 \\\\u05d4\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> is, according to I. E., the sphere or force (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d2\\\\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d4\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cthe highest world,\\\\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d9\\\\u05db\\\\u05d5\\\\u05df</span> \\\\u201cthe middle world,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05db\\\\u05dc</span> \\\\u201cthe divine temple,\\\\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d4\\\\u05e9\\\\u05e4\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cthe lowest world,\\\\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \\\\u201cthe throne.\\\\u201d\\\\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \\\\u201cHajoth\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05d5\\\\u05ea</span> lit. \\\\u201cliving beings,\\\\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class=\\\\"footnote\\\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery."], ["<i>Seraphim</i>. The prophet calls them \\\\u201cSeraphim\\\\u201d\\\\u2014<i>i.e.</i>, \\\\u201cburning ones\\\\u201d\\\\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAbove it stood.\\\\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class=\\\\"footnote\\\\">The commentary of Ibn Ezra on Ezekiel, promised by <underline>him</underline> repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \\\\u201cAnd Moses hid his face\\\\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord."], ["<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05dc \\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthat which filleth the whole earth,\\\\u201d that is, \\\\u201cits inhabitants,\\\\u201d and compares it with <span dir=\\\\"rtl\\\\">\\\\ufb35\\\\u05de\\\\u05b0\\\\u05dc\\\\u05d0\\\\u05c1\\\\u05c7\\\\u05d4\\\\u05bc</span> \\\\u201cand the fulness thereof\\\\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class=\\\\"footnote\\\\">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05dc\\\\u05d0\\\\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \\\\u201cthe glory of the Lord filleth the whole earth,\\\\u201d is correct; but he fails to prove the identity of this quotation with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d5 \\\\u05de\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b5\\\\u05d9\\\\u05ea\\\\u05d5\\\\u05b9 \\\\u05de\\\\u05b8\\\\u05dc\\\\u05b5\\\\u05d0 \\\\u05db\\\\u05e1\\\\u05e3 \\\\u2550 \\\\u05de\\\\u05b0\\\\u05dc\\\\u05d0\\\\u05c1 \\\\u05d1\\\\u05d9\\\\u05ea\\\\u05d5 \\\\u05db\\\\u05e1\\\\u05e3</span> and quotes <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05dc \\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> as a parallel.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05f3 \\\\u05d0\\\\u05ea \\\\u05db\\\\u05dc \\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05d5\\\\u05d9\\\\u05de\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> \\\\u201cAnd the whole earth will be full of the glory of the Lord.\\\\u201d (Num. xiv. 21)."], ["<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class=\\\\"footnote\\\\">I. E. probably derives <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05ea</span> in this verse from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05de\\\\u05bc\\\\u05c7\\\\u05d4</span> \\\\u201ccubit,\\\\u201d \\\\u201carm,\\\\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d4\\\\u05de\\\\u05d5\\\\u05df \\\\u05d4\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05de\\\\u05e7\\\\u05d5\\\\u05dc \\\\u2550 \\\\u05dd\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05d4\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d0</span> \\\\u201cAt the voice of the multitude that cried.\\\\u201d The verse begins with the past <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05d5</span>, and continues with the future <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05dc\\\\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class=\\\\"footnote\\\\">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3\\\\u05de\\\\u05d9\\\\u05ea\\\\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d3\\\\u05de\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cAnd I will destroy\\\\u201d (Hos. iv. 5). Some compare it with <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05c2\\\\u05de\\\\u05bc\\\\u05b4\\\\u05d9</span> \\\\u201cBe silent\\\\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \\\\u201cAnd he warned me not to go the way of this people\\\\u201d (viii. 11); therefore he says, \\\\u201cAnd in the midst of a people of unclean lips I am dwelling.\\\\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \\\\u201cMine eyes have seen,\\\\u201d etc., it is but in a prophetical vision that he saw Him."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05c7\\\\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span dir=\\\\"rtl\\\\">\\\\u05e2</span>, it is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e3</span> \\\\u201cto fly;\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05b7\\\\u05e3</span> (Jud. iv. 21), where the <span dir=\\\\"rtl\\\\">\\\\u05e2</span> has a pathah, is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e3</span> \\\\u201cto be weary.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e4\\\\u05d4</span> <i>A live coal</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e4\\\\u05d9\\\\u05dd</span> \\\\u201ccoals\\\\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire."], ["<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4</span> <i>This</i>, namely, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05d0\\\\u05b5\\\\u05e9\\\\u05c1</span> \\\\u201cthe fire\\\\u201d; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05e9\\\\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class=\\\\"footnote\\\\">I. E. does not refer <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4</span> to <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e4\\\\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05d0\\\\u05b5\\\\u05e9\\\\u05c1</span> \\\\u201cthe fire,\\\\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9 \\\\u05dc\\\\u05d4\\\\u05d8</span> \\\\u201cflaming fire\\\\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men."], ["<i>For us</i>. He speaks now to the seraphim; therefore he says, \\\\u201cfor us\\\\u201d (plural).<sup>13</sup><i class=\\\\"footnote\\\\">\\\\u201cFor us\\\\u201d is, according to Ibn Ezra, equal to \\\\u201cfor myself and you, the Seraphim;\\\\u201d by this interpretation he avoids referring the plural \\\\u201cfor us\\\\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\\\\u2019s first prophecy.<sup>14</sup><i class=\\\\"footnote\\\\">He declares that he was before unfit for bearing the message of the Most Holy.</i>"], ["<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class=\\\\"footnote\\\\">R. Moses Hakkohen explains the verse thus: \\\\u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\\\\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \\\\u201cHear ye indeed, but understand not;\\\\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \\\\u201cLest they return and be healed.\\\\u201d The first explanation is the right one."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e7\\\\u05d8\\\\u05e8</span> \\\\u201cTo burn incense\\\\u201d (1 Sam. iii. 16); and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05e9\\\\u05b7\\\\u05c1\\\\u05e2</span> likewise, like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05e8\\\\u05b7\\\\u05e2</span> \\\\u201cTo do evil\\\\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05df</span> \\\\u201clest.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">Since the part beginning with \\\\u201clest\\\\u201d is the secondary sentence, the preceding must be the principal one; and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05df ,\\\\u05d4\\\\u05e9\\\\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05e9\\\\u05b7\\\\u05c1\\\\u05e2</span> <i>Shut</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d4</span> \\\\u201cWill be shut\\\\u201d (xxxii. 3). In Chaldee, this word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> has the same meaning.<sup>17</sup><i class=\\\\"footnote\\\\">Comp. Lev. xiv. 42, 43, and the Chald\\\\u00e6an translation.</i> The imperative Hiphil ought to be <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b6\\\\u05e9\\\\u05b6\\\\u05c1\\\\u05e2</span> like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05e3</span>, but the guttural letter <span dir=\\\\"rtl\\\\">\\\\u05e2</span> causes the alteration; the form <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05e9\\\\u05b7\\\\u05c1\\\\u05e2</span> can also be derived from a verb <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05e2\\\\u05e2) \\\\u05e2\\\\u05f4\\\\u05e2</span>."], ["<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \\\\u201cTill the land be desolate.\\\\u201d"], ["<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05d1\\\\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cForsaking.\\\\u201d I. E. supplies <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe land.\\\\u201d</i> Adjective or participle passive Kal."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05d3 \\\\u05d1\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d4 \\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4 \\\\u05dc\\\\u05d1\\\\u05e2\\\\u05e8</span> \\\\u201cit<sup>18*</sup><i class=\\\\"footnote\\\\">The kingdom.</i> shall again be removed\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall return and shall be eaten.\\\\u201d</i>: comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05ea</span> \\\\u201cAnd thou shalt put away\\\\u201d (Deuter. xxi. 21); others compare <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e2\\\\u05e8</span> with <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05d5</span> \\\\u201cYou shall kindle\\\\u201d (Exod. xxxv. 3)\\\\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \\\\u201cthe tenth part will be left in the land.\\\\u201d Grammatically, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d4</span> is an adjective, \\\\u201cthe tenth;\\\\u201d but different from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05ea</span> \\\\u201cthe tenth part;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05d4</span> (xix. 24) \\\\u201cthe third.\\\\u201d It is, therefore, clear that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d4</span> refers to the number of kings.<sup>20</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d4</span> being an adjective, and the feminine noun <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5\\\\u05ea</span> being supplied, the phrase <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05d3 \\\\u05d1\\\\u05d4 \\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f4</span> is explained by I. E., \\\\u201cBut yet in it shall be a tenth reign, and then it shall again,\\\\u201d etc.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d1\\\\u05e9\\\\u05dc\\\\u05db\\\\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen they cast their leaves.\\\\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class=\\\\"footnote\\\\">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \\\\u201coak and terebinth\\\\u201d of this verse.</i> Those that take <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05db\\\\u05ea \\\\u2550 \\\\u05e9\\\\u05dc\\\\u05db\\\\u05ea</span> are wrong, as well as those that derive it from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05da</span> \\\\u201che cast;\\\\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05db\\\\u05ea</span> is a form derived from the Piel; but <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d1\\\\u05ea \\\\u05d1\\\\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \\\\u201cfor as the days of a tree,\\\\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at."]], [["<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \\\\u201cAram is confederate with Ephraim,\\\\u201d in the next verse.<sup>1</sup><i class=\\\\"footnote\\\\">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>"], ["<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd\\\\u2550\\\\u05e2\\\\u05dc</span> <i>With</i>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05d4\\\\u05e0\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cThe men with the women\\\\u201d (Exod. xxxv. 22)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> <i>Now</i>.<sup>2</sup><i class=\\\\"footnote\\\\">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\\\\u2019s son, as I shall explain (ver. 14). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05da</span> <i>Thy son</i>. Those that derive <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05da</span> from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05e0\\\\u05d4</span> \\\\u201cunderstanding\\\\u201d understand nothing of grammar.<sup>3</sup><i class=\\\\"footnote\\\\">\\\\u201cThine understanding\\\\u201d would be in Hebrew <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b4\\\\u05bc\\\\u05d9\\\\u05e0\\\\u05b8\\\\u05ea\\\\u05b0\\\\u05da\\\\u05b8</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05db\\\\u05b8\\\\u05d4</span> \\\\u201cpool\\\\u201d signifies a gathering of rain water; many derive <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b0\\\\u05bc\\\\u05e8\\\\u05b5\\\\u05db\\\\u05b8\\\\u05d4</span> from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b0\\\\u05bc\\\\u05e8\\\\u05b8\\\\u05db\\\\u05b8\\\\u05d4</span> \\\\u201cblessing,\\\\u201d its water coming from a blessed place, from heaven."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b4\\\\u05e9\\\\u05bc\\\\u05b8\\\\u05c1\\\\u05de\\\\u05b5\\\\u05a8\\\\u05e8</span> Accent on the last syllable. This word is to be compared with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cdregs,\\\\u201d \\\\u201clees\\\\u201d (xxv. 6.), <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e8\\\\u05d9\\\\u05d5 \\\\u05d5\\\\u05e9\\\\u05e7\\\\u05dd \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e2\\\\u05dc</span> \\\\u201cHe has settled on his lees\\\\u201d (Jerem. xlviii. 11), and explained, \\\\u201cRemain on thy lees\\\\u201d (that is \\\\u201cremain quiet\\\\u201d), for <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b4\\\\u05e9\\\\u05bc\\\\u05bd\\\\u05b8\\\\u05c1\\\\u05de\\\\u05b6\\\\u05e8</span> \\\\u201cTake heed\\\\u201d has the accent on the last syllable but one; and besides, the following \\\\u201cFear not\\\\u201d proves the correctness of this explanation.<sup>4</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05e8</span> is parallel to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d4\\\\u05d9\\\\u05e8\\\\u05d0</span> as <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e7\\\\u05d8</span> to <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d1\\\\u05da \\\\u05d0\\\\u05dc \\\\u05d9\\\\u05e8\\\\u05da</span>, and all these verbs appear to have a similar meaning, while \\\\u201cTake heed,\\\\u201d and \\\\u201cFear not\\\\u201d are just the reverse in meaning the one of the other. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05e8</span> means therefore, according to I. E., \\\\u201cremain quiet.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e9\\\\u05e7\\\\u05d8</span> Transitive verb \\\\u201cMake quiet;\\\\u201d supply <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05da</span> \\\\u201cthyself\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05da</span> \\\\u201cthy people.\\\\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05dd</span> \\\\u201cfirebrands\\\\u201d comp. Zach. iii. 2\\\\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \\\\u201cIn the fierce anger\\\\u201d because it is by their fierce anger that they are like tails of firebrands."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05df</span> <i>Because</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class=\\\\"footnote\\\\">Literally, \\\\u201cIt will correspond,\\\\u201d \\\\u201cIt will be according to.\\\\u201d From this the meaning \\\\u201cbecause\\\\u201d is derived.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05d9\\\\u05e6\\\\u05e0\\\\u05d4</span> Transitive verb, \\\\u201clet us cause her to be distressed because of us;\\\\u201d the suffix <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4</span> \\\\u201cher,\\\\u201d refers to Jerusalem; the following, \\\\u201cLet us make a breach therein,\\\\u201d proves the correctness of this interpretation.<sup>6</sup><i class=\\\\"footnote\\\\">I. E. seems to derive from this that the suffix <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1 ,\\\\u05d2</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0 ,\\\\u05de</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0</span>, and so on, are put for each other (<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e4\\\\u05d0 \\\\u05d1\\\\u05d9\\\\u05ea\\\\u05d0 \\\\u05d3\\\\u05d0\\\\u05dc\\\\u05f4\\\\u05d1\\\\u05dd</span>).</i> <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d1\\\\u05d0\\\\u05dc</span> is by a certain interchange of letters the same as <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05dc\\\\u05d0</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05d8\\\\u05d1\\\\u05d0\\\\u05dc</span> therefore the same as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05e8\\\\u05de\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \\\\u201cLet us set a king in the midst of it, the son of Tobel.\\\\u201d Others say that <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05b8\\\\u05d1\\\\u05b0\\\\u05d0\\\\u05b7\\\\u05dc</span> means <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05c2\\\\u05d1 \\\\u05d0\\\\u05b5\\\\u05dc\\\\u05b5\\\\u05d9\\\\u05e0\\\\ufb35</span> \\\\u201cgood for us,\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05dc</span> can only be taken as equal to <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05d8\\\\u05d1\\\\u05d0\\\\u05dc</span> would then be <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05d8\\\\u05d1\\\\u05dc\\\\u05d0 \\\\u2550</span> \\\\u201cgood for nothing;\\\\u201d but I conclude that it is the name of some famous prince in Israel or Aram."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05d5\\\\u05dd</span> <i>Shall stand</i>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d0\\\\u05ea \\\\u05d4\\\\u05e2\\\\u05e6\\\\u05d4</span> \\\\u201cthis counsel;\\\\u201d for <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e5</span> \\\\u201che has taken counsel\\\\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> <i>Although</i>, Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05e2\\\\u05dd \\\\u05e7\\\\u05e9\\\\u05d4 \\\\u05e2\\\\u05e8\\\\u05e3 \\\\u05d4\\\\u05d5\\\\u05d0</span> \\\\u201cAlthough they be a stiffnecked people.\\\\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cWithin.\\\\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \\\\u201cso and so many years are still left before such and such an event will take place.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1</span> in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05d3</span> is superfluous as in <span dir=\\\\"rtl\\\\">(\\\\u05d8\\\\u05e8\\\\u05dd\\\\u2550)\\\\u05d1\\\\u05d8\\\\u05e8\\\\u05dd</span> \\\\u201cbefore.\\\\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class=\\\\"footnote\\\\">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \\\\u201cAnd Israel will surely go into exile\\\\u201d (Amos vii. 11). Comp. \\\\u201cAnd it was at the end of forty years\\\\u201d (2 Sam. xv. 7.)<sup>8</sup><i class=\\\\"footnote\\\\">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05d7\\\\u05b7\\\\u05ea</span> <i>Shall be broken;</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05ea\\\\u05d5\\\\u05ea</span> \\\\u201cThou hast broken\\\\u201d (ix. 3); it is Niphal, like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\ufb3e\\\\u05b7\\\\u05e1</span> (xiii. 7) \\\\u201cWill be melted.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5\\\\u05e2\\\\u05b8\\\\u05dd</span> <i>By a people</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThat it be not a people.\\\\u201d</i> Evil shall befall them by means of a people that will come against them. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05d7\\\\u05b7\\\\u05ea</span> can also be Kal of a verb <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05ea ,\\\\u05e4\\\\u05f4\\\\u05e0</span> \\\\u201cto go down,\\\\u201d (like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\ufb32\\\\u05b7\\\\u05e9\\\\u05c1</span> \\\\u201che will approach;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b5\\\\u05d7\\\\u05b7\\\\u05ea</span> \\\\u201cIt comes down\\\\u201d) (Prov. xvii. 9); <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d7\\\\u05ea</span> \\\\u201cCause to come down\\\\u201d (Joel iii. 11), where the <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is not omitted. The meaning of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05d7\\\\u05b7\\\\u05ea \\\\u05de\\\\u05b5\\\\u05e2\\\\u05b8\\\\u05dd</span> is accordingly: \\\\u201cThey will go down and be no more considered as a nation.\\\\u201d"], ["<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class=\\\\"footnote\\\\">In the preceding verse <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> was explained to signify \\\\u201cAlthough;\\\\u201d this verse is the continuation of it, and <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05d9 \\\\u05e8\\\\u05d0\\\\u05e9\\\\u2550\\\\u05d5\\\\u05e8\\\\u05d0\\\\u05e9</span> \\\\u201cAnd although the head,\\\\u201d etc.</i> <i>If you will not believe</i>. Supply \\\\u201cspeak,\\\\u201d or \\\\u201cask for a sign\\\\u201d; wherefore immediately succeeds, \\\\u201cAnd the Lord, etc., Ask thee a sign.\\\\u201d But it appears that when the prophet said, \\\\u201cIf ye will not believe,\\\\u201d etc., Ahaz did not answer. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d0\\\\u05de\\\\u05e0\\\\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class=\\\\"footnote\\\\">You do not believe, because your own words are not trustworthy. A. V., \\\\u201cSurely ye shall not be established.\\\\u201d</i>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e0\\\\u05d5 \\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05db\\\\u05dd</span> \\\\u201cSo shall your words be verified\\\\u201d (Gen. xlii. 20)."], ["<i>Unto Ahaz</i>. Through Isaiah; comp. \\\\u201cAnd the Lord spake unto Manasseh and unto his people\\\\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class=\\\\"footnote\\\\">The inference is drawn from the words \\\\u201cunto his people,\\\\u201d since it is evident that God spoke to the whole people only through the prophets.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05de\\\\u05e7 \\\\u05e9\\\\u05d0\\\\u05dc\\\\u05d4</span>. Two consecutive imperatives without the conjunctive <span dir=\\\\"rtl\\\\">\\\\u05d5</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05d7\\\\u05d3\\\\u05d9 \\\\u05d4\\\\u05d9\\\\u05de\\\\u05d9\\\\u05e0\\\\u05d9</span> \\\\u201cGo thee one way, go on the right hand\\\\u201d (Ez. xxi. 16). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05d0\\\\u05b8\\\\u05dc\\\\u05b8\\\\u05d4</span> Imperative, like <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05de\\\\u05b8\\\\u05e2\\\\u05b8\\\\u05d4</span> \\\\u201chear\\\\u201d (Dan. ix. 19). \\\\u201cAsk, and touch the depth with the question, or ask on high above.\\\\u201d Many take both <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05de\\\\u05e7</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d1\\\\u05d4</span> as infinitives.<sup>13</sup><i class=\\\\"footnote\\\\">As infinitives they must be connected with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05ea</span> \\\\u201ca sign,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05d0\\\\u05b8\\\\u05dc\\\\u05b8\\\\u05d4</span> must then have the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05d0\\\\u05c2\\\\u05dc\\\\u05b8\\\\u05d4</span> \\\\u201cgrave.\\\\u201d\\\\u2014\\\\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\\\\u201d</i>"], ["<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him."], ["<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class=\\\\"footnote\\\\">\\\\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\\\\u201d</i>"], ["<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \\\\u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\\\\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class=\\\\"footnote\\\\">The following is added to show that \\\\u201cThe land shall be forsaken,\\\\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \\\\u201cof whose two kings,\\\\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \\\\u201cthe kingdom;\\\\u201d but if so, what meaning would be in the child\\\\u2019s \\\\u201cknowing good and evil\\\\u201d and in Maher Shalal calling \\\\u201cfather and mother\\\\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \\\\u201cAnd I went unto the prophetess,\\\\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \\\\u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\\\\u201d Comp. \\\\u201cThe children which the Lord hath graciously given to thy servant\\\\u201d (Gen. xxxiii. 5).<sup>16</sup><i class=\\\\"footnote\\\\">This quotation is to prove that the words, \\\\u201cthe children which the Lord has given me\\\\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \\\\u201cchildren\\\\u201d as equivalent to pupils\\\\u201d must produce us some analogy from Scripture.<sup>17</sup><i class=\\\\"footnote\\\\">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \\\\u201cMy son,\\\\u201d but Ibn Ezra speaks of the whole phrase, \\\\u201cchildren whom the Lord hath given me,\\\\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\\\\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class=\\\\"footnote\\\\">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class=\\\\"footnote\\\\">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8</span>, a female child <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05de\\\\u05d4</span>\\\\u2014the feminine of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b6\\\\u05dc\\\\u05b6\\\\u05dd</span>\\\\u2014whether she be a virgin or not; for <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05de\\\\u05d4</span> signifies a person of a certain age, like the masculine <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05dd</span>; and in <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da \\\\u05d2\\\\u05d1\\\\u05e8 \\\\u05d1\\\\u05e2\\\\u05dc\\\\u05de\\\\u05d4</span> \\\\u201cthe way of a man with a young woman\\\\u201d<sup>20</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cthe way of a man with a maid.\\\\u201d</i> (Prov. xxx. 19) <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05de\\\\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \\\\u201cwhich I know not\\\\u201d (ibid. 18). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea</span> <i>And shall call</i>. Subject is, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05dc\\\\u05de\\\\u05d4</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d8\\\\u05d0\\\\u05ea</span> \\\\u201cAnd it sinneth\\\\u201d (Ex. v. 16).<sup>21</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d4 ,\\\\u05d5\\\\u05d7\\\\u05d8\\\\u05d0\\\\u05d4\\\\u2550\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea ,\\\\u05d5\\\\u05d4\\\\u05d8\\\\u05d0\\\\u05ea</span>, third person sing. fem. past of Kal.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05e2</span> <i>The bad</i>.<sup>22</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cthe evil.\\\\u201d</i> The bad food; as <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05d5\\\\u05d1</span> \\\\u201cthe good\\\\u201d means \\\\u201cthe good food.\\\\u201d"], ["<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \\\\u201cFrom twenty years old,\\\\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class=\\\\"footnote\\\\">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class=\\\\"footnote\\\\">\\\\u201cNecessary\\\\u201d is expected after I. E.\\\\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant."], ["<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah."], ["<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e0\\\\u05b8\\\\u05d7\\\\u05bd\\\\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c2\\\\u05b8\\\\u05bd\\\\u05de\\\\ufb35</span> (Gen. xl. 15), <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05c2\\\\u05b8\\\\u05de\\\\u05bd\\\\ufb35</span> (Num. vi. 27). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d5\\\\u05ea</span> <i>Desolate places</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d4</span> \\\\u201cdesolate\\\\u201d (v. 6). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e0\\\\u05e7\\\\u05d9\\\\u05e7\\\\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05e5</span> (lv. 13) \\\\u201cthorn.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Bushes</i>. Hap. leg.\\\\u2014They will be so many that they will encamp even in uninhabited and desolate places."], ["<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d4</span> in the meaning of \\\\u201cgreat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d4</span> (Jer. xlvi. 21) \\\\u201cher great ones.\\\\u201d<sup>25</sup><i class=\\\\"footnote\\\\">This is the explanation of Rashi; the Targum has here for <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d4</span> the word <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05e4\\\\u05d0</span> \\\\u201csharp,\\\\u201d but in Jerem. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1\\\\u05e8\\\\u05d1\\\\u05d4\\\\u05d0</span>, \\\\u201cher great ones.\\\\u201d</i> I think that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d4</span> is a noun like <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d4</span> \\\\u201cthe eating\\\\u201d (1 Kings xix. 8), derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> \\\\u201chire,\\\\u201d which the owner of the razor receives; for this instrument, \\\\u201cthe hired razor,\\\\u201d is very sharp; it is his profession.<sup>26</sup><i class=\\\\"footnote\\\\">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d9 \\\\u05e6\\\\u05d0\\\\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d0\\\\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05d5\\\\u05ea</span> \\\\u201clambs.\\\\u201d</i> Elliptical expression for <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d9 \\\\u05e9\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05e6\\\\u05d0\\\\u05df</span> \\\\u201cAnd two lambs of the flock.\\\\u201d <i>A man</i>. Every one that will be in Jerusalem."], ["<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \\\\u201cHe will eat butter and honey.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4\\\\u2550\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d4</span> \\\\u201cWas\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05e8</span> (Exod. xv. 1) \\\\u201csang,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e9\\\\u05d5</span> \\\\u201cThey made\\\\u201d (Ps. cvi. 19). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d9\\\\u05e8 \\\\u05d5\\\\u05e9\\\\u05d9\\\\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year."], ["<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets."], ["<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \\\\u201cHe bindeth his foal to the vine\\\\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span>. According to some related to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05dc\\\\u05d4</span> \\\\u201cscroll;\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span> compensates for the omission of the Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05dc</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cThey are poor\\\\u201d (Prov. xxvi. 7).<sup>1</sup><i class=\\\\"footnote\\\\">Our editions have <span dir=\\\\"rtl\\\\">\\\\u05dc ,\\\\ufb32\\\\u05b4\\\\ufb3c\\\\u05b8\\\\u05d9\\\\ufb4b\\\\u05df</span> with a Dagesh, like <span dir=\\\\"rtl\\\\">\\\\ufb20\\\\u05b4\\\\ufb35\\\\u05b8\\\\u05e8\\\\ufb4b\\\\u05df ,\\\\u05d6\\\\u05b4\\\\ufb3b\\\\u05b8\\\\u05e8\\\\ufb4b\\\\u05df</span> etc., of the root <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d4</span>, the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> being changed into <span dir=\\\\"rtl\\\\">\\\\u05d9</span> as in the participle passive Kal <span dir=\\\\"rtl\\\\">\\\\ufb32\\\\u05b8\\\\u05dc\\\\ufb35\\\\u05d9</span>; according to I. E. it is derived from <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05dc</span>, like <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05dc\\\\u05d9\\\\u05d5</span> from <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05dc\\\\u05dc</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cWith a man\\\\u2019s pen.\\\\u201d</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cWith a man\\\\u2019s pen.\\\\u201d</i> Comp. Exod. xxxii. 4. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05d8 \\\\u05d0\\\\u05e0\\\\u05d5\\\\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class=\\\\"footnote\\\\">According to this explanation we have to imagine the <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05d6</span> as a cylindric pillar, on the top of which the words \\\\u201cMaher Shalal,\\\\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class=\\\\"footnote\\\\">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span> as the singular to <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05dd</span> (iii. 23) \\\\u201ca cloth to which the writing was affixed by embroidery.\\\\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class=\\\\"footnote\\\\">The meaning of these four words is: \\\\u201cQuick is the spoil, swift the prey,\\\\u201d viz. of Samaria, to pass into the conqueror\\\\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria."], ["<span dir=\\\\"rtl\\\\">.<sup>4</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e2\\\\u05d9\\\\u05d3\\\\u05d4</span> is future Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e2\\\\u05d9\\\\u05d3\\\\u05d4 ;\\\\u05e2\\\\u05d5\\\\u05d3</span> is imperative Hiphil, both with <span dir=\\\\"rtl\\\\">\\\\u05d4</span> parag. and conjunctive <span dir=\\\\"rtl\\\\">\\\\u05d5</span>.</i>\\\\u05d5\\\\u05d0\\\\u05e2\\\\u05d9\\\\u05d3\\\\u05d4</span> According to some the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is here instead of <span dir=\\\\"rtl\\\\">\\\\u05d4</span>. \\\\u201cAnd take unto me faithful witnesses.\\\\u201d According to others the future is used for the past: \\\\u201cAnd I took unto me faithful witnesses.\\\\u201d It may, however, be taken literally,<sup>5</sup><i class=\\\\"footnote\\\\">As future.</i> \\\\u201cthat I should take as witnesses for me.\\\\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class=\\\\"footnote\\\\">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \\\\u201cWhat!\\\\u201d said they; \\\\u201chave we not cause to weep, when we find that the very spot of which the law has said, \\\\u2018The stranger that cometh nigh shall be put to death\\\\u2019 (Num. xviii. 7), has now become the abode of foxes?\\\\u201d (Lam. v. 18.) \\\\u201cAnd for the same reason,\\\\u201d returned R. Akiba, \\\\u201cdo I rejoice. It is written: \\\\u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\\\\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \\\\u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\\\\u2019 etc. (Mic. iii. 12). Zachariah foretold: \\\\u2018There shall yet old men and women dwell in the streets of Jerusalem,\\\\u2019 etc. (Zac. viii. 4). As long as Uriah\\\\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\\\\u201d Thereupon his companions exclaimed, \\\\u201cAkiba, thou hast given us true comfort.\\\\u201d (Talm. Babli Makkoth, 24).</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e7\\\\u05e8\\\\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess."], ["<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class=\\\\"footnote\\\\">Two years are supposed by I.E. to pass, before the child is able to call, \\\\u201cMy father,\\\\u201d \\\\u201cMy mother.\\\\u201d</i> before the conquest of Samaria.<sup>8</sup><i class=\\\\"footnote\\\\">In the sixth year of the reign of King Hezekiah.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d0</span>. The subject is the indeterminate pronoun \\\\u201cone;\\\\u201d \\\\u201cone will carry away:\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cshall be taken away.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05d3 \\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05e3</span> \\\\u201cAnd one said to Joseph\\\\u201d (Gen. xlviii. 1).<sup>10</sup><i class=\\\\"footnote\\\\">Comp. ii. 4.</i>"], ["<i>And the Lord spake again</i>. The word \\\\u201cagain\\\\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria."], ["<i>The water of the Shiloah</i>.<sup>11</sup><i class=\\\\"footnote\\\\">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05d4\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05d7</span>, literally: \\\\u201cthe canal,\\\\u201d the water which is conducted by man, or which causes plants (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d9\\\\u05dd</span>) to sprout forth; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d9\\\\u05da</span> \\\\u201cThy plants\\\\u201d (Song iv. 13).<sup>12</sup><i class=\\\\"footnote\\\\">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7</span> \\\\u201cto send;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05d7</span> \\\\u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\\\\u201d; or from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7</span> \\\\u201cto make fruitful;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05d7</span> \\\\u201cthe river which waters the valley through which it flows.\\\\u201d</i>"], ["<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05d9\\\\u05e7\\\\u05d9\\\\u05d5</span> Its rapid parts.<sup>13</sup><i class=\\\\"footnote\\\\">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \\\\u201chis channels.\\\\u201d</i> \\\\u2014 comp. Ps. xlii. 2, Song v. 12 \\\\u2014 or \\\\u201cbanks,\\\\u201d according to the context. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> \\\\u201cits banks;\\\\u201d some supply <span dir=\\\\"rtl\\\\">;<sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3\\\\u05e8\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5\\\\u2550\\\\u05d2\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span>.</i>\\\\u05e8</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05e9\\\\u05e8\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05ea</span> it is the <span dir=\\\\"rtl\\\\">\\\\u05e8</span> of reduplication which is dropped in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d7</span>; the root is <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9</span>, but we have no instance where a radical <span dir=\\\\"rtl\\\\">\\\\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class=\\\\"footnote\\\\">It is more probable that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d3\\\\u05d5\\\\u05ea</span> contains a reduplication of the two radical letters <span dir=\\\\"rtl\\\\">\\\\u05e9 \\\\u05e8</span>; in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d5\\\\u05ea</span> the first radical <span dir=\\\\"rtl\\\\">\\\\u05e9</span> alone is repeated; in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05ea</span> iii. 19, neither is repeated.</i>"], ["<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class=\\\\"footnote\\\\">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d5</span> <i>Break</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cAssociate yourselves.\\\\u201d\\\\u2014According to I.E. the meaning of the verse is: \\\\u201cPrepare yourselves to destroy nations;\\\\u201d the next verse continues: \\\\u201cIt will all be in vain.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05dd</span> \\\\u201cthou shalt break them\\\\u201d (Ps. ii. 9.) <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05c2\\\\u05e2\\\\ufb35</span> as well as <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05c2\\\\ufb4a\\\\ufb35</span> are imperatives; like <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05c2\\\\ufb31\\\\ufb35</span> \\\\u201csurround\\\\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed."], ["<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span>). According to R. Moses Hakkohen, <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is dropped, and it should be <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d5\\\\u05e6\\\\u05d5</span> like <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05db\\\\u05d5\\\\u05e8\\\\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class=\\\\"footnote\\\\">If this is the exact form of the word meant by Ibn Ezra, he must have read <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b0\\\\u05db\\\\ufb35\\\\u05e8\\\\ufb35</span> like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e2\\\\ufb35\\\\u05e6\\\\ufb35</span>. Our editions have <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b0\\\\u05db\\\\u05c2\\\\u05e8\\\\ufb35</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05e2\\\\u05de\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05dc</span> \\\\u201cImmanuel\\\\u201d being the name of the prophet\\\\u2019s son."], ["<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \\\\u201cThe hand of the Lord was upon me\\\\u201d (Ez. xxxvii. 1). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e8\\\\u05e0\\\\u05d9</span> <i>And instructed me</i>. The <span dir=\\\\"rtl\\\\">\\\\u05e1</span> has a dagesh to compensate for the absence of the <span dir=\\\\"rtl\\\\">\\\\u05d9</span>, which is the first radical;<sup>19</sup><i class=\\\\"footnote\\\\">Ibn Ezra had the reading <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b4\\\\u05d9\\\\u05b4\\\\ufb41\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05e0\\\\u05b4\\\\u05d9</span>; if he had <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d9\\\\u05b4\\\\ufb41\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05e0\\\\u05b4\\\\u05d9</span> he would certainly not have explained it as future Kal, with <span dir=\\\\"rtl\\\\">\\\\u05d5</span> conversive, and supposed the omission of a radical <span dir=\\\\"rtl\\\\">\\\\u05d9</span>; since this word is perfectly regular, being the Pi\\\\u00ebl past with <span dir=\\\\"rtl\\\\">\\\\u05d5</span> conjunctive of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05e8</span>.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\ufb46\\\\u05b8\\\\u05e8\\\\u05b0\\\\u05da\\\\u05b8</span> \\\\u201cI formed thee\\\\u201d (Jer. i. 5).<sup>20</sup><i class=\\\\"footnote\\\\">Future Kal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \\\\u201cUnclean lips\\\\u201d (vi. 5).<sup>21</sup><i class=\\\\"footnote\\\\">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>"], ["<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \\\\u201cAnd their fear,\\\\u201d etc., which refers to the King of Assyria<sup>22</sup><i class=\\\\"footnote\\\\">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d5</span> <i>Him</i> is added, although <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea</span> is before the noun, as in many instances; or it means \\\\u201cHim alone.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \\\\u201cfor he is a man of God, he is holy\\\\u201d (2 Kings iv. 9). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e6\\\\u05db\\\\u05dd</span> is either an adjective, \\\\u201cYour dreadful one,\\\\u201d or participle, \\\\u201cwho in truth makes you fear.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">It is God who causes the terror, not the King of Assyria.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4</span> And he\\\\u2014namely, the King of Assyria\\\\u2014shall be. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e7\\\\u05d3\\\\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05d1\\\\u05df <sup>25</sup><i class=\\\\"footnote\\\\">The construction of the phrase, according to I. E., is: <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e3 \\\\u05d5\\\\u05dc\\\\u05d0\\\\u05d1\\\\u05df \\\\u05e0\\\\u05d2\\\\u05e3 \\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05dc\\\\u05de\\\\u05e7\\\\u05d3\\\\u05e9</span>; but this explanation does not agree at all with the accents; <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b0\\\\u05de\\\\u05b4\\\\u05e7\\\\u05b0\\\\u05d3\\\\u05bc\\\\u05b8\\\\u0591\\\\u05e9</span> is separated by a pause from the following words.</i>.\\\\u05e0\\\\u05b6\\\\u05d2\\\\u05b6\\\\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class=\\\\"footnote\\\\">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\\\\u2014Here I. E. again neglects the accents, which join <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05d7 \\\\u05d5\\\\u05dc\\\\u05de\\\\u05d5\\\\u05e7\\\\u05e9</span>, and separate <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05de\\\\u05d5\\\\u05e7\\\\u05e9</span> from <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1 \\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span>.</i>"], ["<i>By them</i>. By the gin and snare."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8</span> According to some <span dir=\\\\"rtl\\\\">\\\\u05e0</span> of the root is dropped; <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8 \\\\u2550 \\\\u05e6\\\\u05d5\\\\u05e8</span> \\\\u201ckeep;\\\\u201d but more correctly it is explained, \\\\u201cBind up;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e6\\\\u05e8\\\\u05ea</span> \\\\u201cAnd bind up\\\\u201d (Deuter. xiv. 25). <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8</span> has, then, the same meaning as in the parallel phrase, <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05ea\\\\u05d5\\\\u05dd</span> \\\\u201cseal.\\\\u201d\\\\u2014Do not reveal these prophecies, the testimony and the law.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d3\\\\u05d9\\\\u05dd</span> \\\\u201cDisciples,\\\\u201d \\\\u201cpersons that are learning;\\\\u201d originally adj. \\\\u201clearning.\\\\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05de\\\\u05d9\\\\u05d3\\\\u05d9</span> \\\\u201cmy pupils.\\\\u201d"], ["<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission."], ["<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly."], ["<i>To you</i>. He addresses his pupils. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e6\\\\u05e4\\\\u05e6\\\\u05e4\\\\u05d9\\\\u05dd</span> <i>That peep</i>. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e6\\\\u05b5\\\\u05e3</span> has a meaning similar to <span dir=\\\\"rtl\\\\">\\\\ufb48\\\\u05b4\\\\ufb31\\\\u05b5\\\\u05e8</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e4\\\\u05e6\\\\u05e3</span> \\\\u201cI shall peep\\\\u201d (xxxviii. 14). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05d4\\\\u05d2\\\\u05d9\\\\u05dd</span>. Hiphil. \\\\u201cAnd they that cause others to mutter.\\\\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class=\\\\"footnote\\\\">A. V.: \\\\u201cShould not a people seek unto their God?\\\\u201d</i> This is the reply.<sup>29</sup><i class=\\\\"footnote\\\\">To those that advise to consult wizards and \\\\u201cthem that have familiar spirits.\\\\u201d</i> \\\\u201cSurely such is a people that seeketh unto his God!\\\\u201d sarcastically and ironically said.<sup>30</sup><i class=\\\\"footnote\\\\">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \\\\u201cHow could one seek unto the lifeless idols for the benefit of the living!\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4 \\\\u05d5\\\\u05dc\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05d3\\\\u05d4</span> <i>Concerning</i><sup>31</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo.\\\\u201d</i><sup>31</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo.\\\\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span dir=\\\\"rtl\\\\">\\\\u05dc</span> has the same meaning as in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9</span> \\\\u201cof me\\\\u201d (Gen. xx. 13). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4 \\\\u05d5\\\\u05dc\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05d3\\\\u05d4</span> \\\\u201cConcerning the law and the testimony<sup>32</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05e2\\\\u05d5\\\\u05d3</span> are a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05d3\\\\u05d4</span>.</i> contained in the prophecy.\\\\u201d\\\\u2014<i>They will surely</i><sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIf they speak not.\\\\u201d</i> <i>speak according to this word</i>, etc. They will say : \\\\u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\\\\u201d According to some <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4</span> is an oath, \\\\u201cby the law;\\\\u201d but we find no analogy to this in Scripture."], ["<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \\\\u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\\\\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05e3</span> <i>Dimness</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05ea\\\\u05d4</span> \\\\u201cdarkness\\\\u201d (Job x. 22). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d3\\\\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class=\\\\"footnote\\\\">A. V.: \\\\u201cAnd they shall be driven.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d3\\\\u05d7\\\\u05d9\\\\u05dd</span> \\\\u201cAnd they that are scattered\\\\u201d (xxvii. 13); the construction of the sentence is perhaps <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05dc\\\\u05d4 \\\\u05de\\\\u05e0\\\\u05d3\\\\u05d7 \\\\u05d5\\\\u05de\\\\u05e2\\\\u05d5\\\\u05e3</span> \\\\u201cDimness of darkness is scattered about;\\\\u201d by this construction the masculine form of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d5\\\\u05d3\\\\u05d7</span> is explained.<sup>35</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d3\\\\u05d7</span> masc., agrees with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05e3</span>, but not with the fem., <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05dc\\\\u05d4</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05dc\\\\u05d0 \\\\u05de\\\\u05d5\\\\u05e2\\\\u05e3 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> \\\\u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\\\\u201d According to others, \\\\u201cThe enemy will not be able to hurry<sup>36</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e2\\\\u05e3</span> Lit. \\\\u201cflying.\\\\u201d It is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e3</span> \\\\u201cto fly\\\\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\\\\u201d<sup>37</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNevertheless the dimness shall not be such as was in her vexation.\\\\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class=\\\\"footnote\\\\">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\\\\u00e6a.<sup>39</sup><i class=\\\\"footnote\\\\">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class=\\\\"footnote\\\\">This reference is to prove that the plural \\\\u201cnations\\\\u201d is used for \\\\u201cIsrael.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05de\\\\u05de\\\\u05d9\\\\u05da</span> \\\\u201cAmongst thy people\\\\u201d (Judg. v. 14)."]], [["<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes."], ["<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5 \\\\u05d4\\\\u05d2\\\\u05d3\\\\u05dc\\\\u05ea \\\\u05d4\\\\u05e9\\\\u05de\\\\u05d7\\\\u05d4</span> \\\\u201cUnto him thou hast increased the rejoicing;\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd not increased the joy.\\\\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class=\\\\"footnote\\\\">Keri (<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d9</span> the Chald\\\\u00e6an participle passive of <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0</span> \\\\u201cto read\\\\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\\\\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d9\\\\u05d1</span> the Chaldaean participle passive of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d1</span> \\\\u201cto write\\\\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \\\\u201cTo whom thou hast never before given so great rejoicing;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05e4\\\\u05d7\\\\u05d3</span> \\\\u201cThere was no such dread before\\\\u201d (Ps. liii. 6).<sup>3</sup><i class=\\\\"footnote\\\\">Comp. also xxiii. 13, <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05e2\\\\u05dd \\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d9\\\\u05d4</span>. According to Ibn Ezra, <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05db\\\\u05de\\\\u05d5\\\\u05d4\\\\u05d5 \\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05e2\\\\u05dd</span> \\\\u201cThere was not such a people before.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05dc\\\\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class=\\\\"footnote\\\\">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05c2\\\\u05d1\\\\u05b6\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05b5\\\\u05d1\\\\u05b6\\\\u05dc</span> \\\\u201cburden.\\\\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05ea\\\\u05d5\\\\u05ea</span> <i>Thou hast broken</i>. The <span dir=\\\\"rtl\\\\">\\\\u05d4</span> has Pathah on account of the succeeding guttural (<span dir=\\\\"rtl\\\\">\\\\u05d7</span>); comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cThou hast begun\\\\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class=\\\\"footnote\\\\">Hiphil past of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05ea</span> \\\\u201cto break.\\\\u201d</i> The second person refers to God, as in <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d1\\\\u05d9\\\\u05ea</span> \\\\u201cThou hast multiplied.\\\\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class=\\\\"footnote\\\\">Comp. Judges vii. and viii.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d5\\\\u05df</span>. According to some, this word is related to <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d4</span> \\\\u201cmeasure,\\\\u201d and the meaning of the whole phrase is, \\\\u201cGod gave to Assyria the full measure according to her deeds.\\\\u201d Some say, that by metathesis <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d5\\\\u05df</span> is said for <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e1\\\\u05d5\\\\u05df</span> \\\\u201cmishap;\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05d1 \\\\u2550 \\\\u05db\\\\u05d1\\\\u05e9</span> \\\\u201clamb;\\\\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05d0\\\\u05df</span>, which is a verb (participle Kal), we see that <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is radical; the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05df</span> is \\\\u201cto cry loudly.\\\\u201d <sup>8</sup><i class=\\\\"footnote\\\\">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05e2\\\\u05e9</span>, \\\\u201cwith confused noise.\\\\u201d According to this explanation the meaning of the phrase in question is : \\\\u201cFor all kinds of noise raged furiously.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05de\\\\u05dc\\\\u05d4 \\\\u05de\\\\u05d2\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05d4 \\\\u05d1\\\\u05d3\\\\u05de\\\\u05d9\\\\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \\\\u201cthe garment which rolled in the blood of murdered people,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05e8\\\\u05e4\\\\u05d4 \\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBut this shall be with burning.\\\\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36)."], ["<i>For unto us</i>, etc. \\\\u201cAll this has come to pass through the merit of the child that is born unto us.\\\\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class=\\\\"footnote\\\\">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dc\\\\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \\\\u201cchild\\\\u201d <span dir=\\\\"ltr\\\\">(\\\\u05d9\\\\u05dc\\\\u05d3)</span>. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05e2\\\\u05e5 \\\\u05d0\\\\u05dc \\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8 \\\\u05d0\\\\u05d1\\\\u05d9 \\\\u05e2\\\\u05d3</span>. According to some, these expressions are names of God, and the following <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8 \\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05d0</span> \\\\u201cwonder,\\\\u201d <sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonderful, Counsellor, The mighty God, The everlasting Father.\\\\u201d</i> because God did wonders in his days; <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e2\\\\u05e5</span> \\\\u201ccounselling;\\\\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8</span> \\\\u201cMighty chief;\\\\u201d for Hezekiah was powerful; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d9 \\\\u05e2\\\\u05d3</span> \\\\u201cThe father of perpetuity,\\\\u201d because the reign of the house of David was prolonged through his merits: <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05d3</span> has here the same meaning as in lviii. 15. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8 \\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> \\\\u201cPrince of peace\\\\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e1\\\\u05e8\\\\u05d1\\\\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05d8</span> and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05e8\\\\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\\\\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class=\\\\"footnote\\\\">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e8\\\\u05d1\\\\u05d4</span>, according to the Ketib <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05d4 \\\\u2550 \\\\u05dc\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05d4</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d1\\\\u05d4</span> is either a noun, \\\\u201cincrease,\\\\u201d like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05b0\\\\u05e2\\\\u05b7\\\\ufb2b\\\\u05b6\\\\u05d4</span> \\\\u201cwork,\\\\u201d or a regular participle Hiphil, \\\\u201ccausing to increase.\\\\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22."], ["<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual."], ["<i>Ephraim</i>. The ten tribes."], ["<i>The bricks are fallen down</i>, etc. A figurative expression for \\\\u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e7\\\\u05de\\\\u05d9\\\\u05dd</span> A kind of inferior fig-trees, \\\\u201csycamores.\\\\u201d"], ["<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel."], ["<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine."], ["<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05db\\\\u05d4\\\\u05d5</span> has two determinations, like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d9</span> (Jos. xxi. 7), \\\\u201cmy tent.\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05d4</span> <i>Root</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBranch.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e4\\\\u05ea\\\\u05d5</span> \\\\u201cAnd his root\\\\u201d (Job xv. 32). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d2\\\\u05de\\\\u05d5\\\\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8</span> in our editions must be replaced by <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>"], ["<i>The ancient</i>, etc. Now the prophet explains that both \\\\u201chead\\\\u201d and \\\\u201croot\\\\u201d signify \\\\u201cthe old;\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">\\\\u201cThe old\\\\u201d has here the meaning of \\\\u201cchief,\\\\u201d which <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e7\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201celders\\\\u201d very often has in the Bible.</i> \\\\u201cthe tail\\\\u201d and \\\\u201cthe rush\\\\u201d signify the false prophet."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d9</span> <i>The leaders of</i>. Here we have <span dir=\\\\"rtl\\\\">\\\\u05d0</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d9</span>. This process of substituting <span dir=\\\\"rtl\\\\">\\\\u05d0</span> for <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is reversed in <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05ea\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d5</span> \\\\u201cYou boast yourselves\\\\u201d (lxi. 6). In <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05d5</span> \\\\u201cAnd they that are led,\\\\u201d is the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> again in the place of <span dir=\\\\"rtl\\\\"><sup>18</sup><i class=\\\\"footnote\\\\">Comp. I. E. on i. 17.</i>.\\\\u05d9</span>"], ["<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e0\\\\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart."], ["<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d0\\\\u05d1\\\\u05db\\\\u05d5</span> Hapax legomenon. \\\\u201cAnd they mount up.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05ea\\\\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \\\\u201cdark.\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\ng//Z\\\\n\\\\"> is the third part of the night; <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABOAD0DASIA\\\\nAhEBAxEB/8QAGwABAQEBAAMBAAAAAAAAAAAAAAgHBgMECQX/xAAsEAACAQMEAgIBBAEFAAAAAAAB\\\\nAgMEBREABgcSCCEiMRMVMkFCCRRDUVJh/8QAFAEBAAAAAAAAAAAAAAAAAAAAAP/EABQRAQAAAAAA\\\\nAAAAAAAAAAAAAAD/2gAMAwEAAhEDEQA/ALL1h3OO8udqXdB21xZx5FVwdEcXqqkQxuevZlUO6ImM\\\\ndcsTn3gZIOtx00GHcRUvkpVi6XLf9221bFlopIqC2tSJM8VSFIjlZoWACdupI7uSAQAhOdcNDwLz\\\\n3uqZqbkTmxoLcriUR2mSWUytn2CCsKr6+j8gD/XVVaaDh+FuNbXxbtFtvWq6XW5JLUNUyzV8wcmR\\\\ngA3QAAIpIzj2ck5J+9fl8+7a5U3LbLVT8YbyottSRzubgahSDMhA6lXVHIKkN8cAN29kYwdM00E/\\\\ncf8Aj9uy17xtW6t381br3BU2+ZJ1pUmljj7DJaMs0r9oycAqFUFcgj5eqB000DTTTQNNNNA0000D\\\\nTTTQNNetdrhQ2m2VNzudXDR0VLE0s88zhUjRRksxP0ANQNzl5Rbrr+WP1DjbcNVR7ctypDSxtFiO\\\\nuIPZ5ZI3GcMfiAcEKoOFJbQfQLUh7f8AJTk6mv3Itr3LsqEVlhoZq2lpo4XAojG6jrM2R3jKOGEg\\\\nxnAwMMOum+NHkJZuW4ns9fSpaN0U8X5JKQNmKpQfbwk+/XrKH2M+iwyRrk1jsAqLlXzWi2Ca4QCG\\\\n4zvTJ2qYlUgJKxGXUKSMNkAE6DJ/Ezma6cwbYutRfLPT0FytVQkcslIjrTTLIGK9O5Yhh1IYdj/U\\\\n+u2Br18uttsdnqrxeK2GhoKSIy1FRM3VI1H2SdZnwVvThevud52jxc1spJaSdp6inpYPwrUnPVpY\\\\nz/uKMAZHoDr/AARnmvNmSnqtn7S25d7pUWbbt63NT014uMbgLFCFdgjA+sFgHyfSmLJBxoPPT+Wn\\\\nC812/wBD+s3KOIv0FY9ukEJ9kdv+4HoH2o+x/wC42603Chu1sprnbKuGsoqqJZYJ4XDJIjDIZSPs\\\\nEal+5+FfHdbZ/wAm3t4bjgqJVV4KmoeCqhKn2D0RIywI+iHGqE43tVg21tOg2fYLhFVw2KnSkcfn\\\\nWSVWXIJkAPxYsGJGAM5AAAxoJ98pb3d+UeTrZ48bRqlpexjrL/Vv3CRqF/KsbLgdwqdJPRIZmjGV\\\\nKnGY8reHO5Nr7SkvW1dwPuyqpvlPb47cYZnT3logJH7sPXw+z7xk4XXYePN5gqfO/khph+B54rjR\\\\nwpkt3aKqhH2B6ysTN7+vrJ/mxdBKPgrwrfdnzV++942prdX1dOKW20lSpFRDGTmSR0P7C2FUA/LA\\\\nbOAffPc7cXeSu/uTbzRxVczbSmq3FARd44KJKcqQneFX7lup6sShJJb+Dqz9NBCu4fFLk/YlRYNy\\\\ncaXtbvfKYLJUiGWOlennH2YmkYK8ZBKkNgkD2CGIGa3S1+RXL8kVvuts3dfIqaoYotVTGCmimOFO\\\\nWYJGrAMPs/EE/Qzr6aaaCC9geN/kStvFobc8u0bRKGM9L+uSFP3fX4oGZGJz2+8f8kH1qjeAPHrb\\\\nPFlruUNZVRbnrri8ZlqKuhRY0WPt1WOMlyv7zk9jn19Y1s+mggLbdsqNkf5B1oElapdr7M4edy7F\\\\nKyBnyTnJYLP9n+R7zq/dSbvngysl8yLBu2ku9Ktsr7hDeJInDCaOWn+bRj0Qys0QOcjHcjHxBast\\\\nA0000DTTTQNNNNB//9k=\\\\n\\\\"> \\\\u201cit was dark.\\\\u201d</i> This verse is closely connected with the preceding, where \\\\u201cthe smoke\\\\u201d is described. R. Moses Hakkohen compares <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05ea\\\\u05dd</span> with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e2\\\\u05dd</span> \\\\u201cis become dim\\\\u201d (Lam. iv. 1), and explains the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span dir=\\\\"rtl\\\\">\\\\u05d6 \\\\u05e1 \\\\u05e9 \\\\u05e5</span>. According to R. Moses <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05ea\\\\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>"], ["<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body."], ["<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class=\\\\"footnote\\\\">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05ea\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201cAnd they that cause to write.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd that write.\\\\u201d</i> A verb that governs two accusatives; it is participle Piel. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05dc \\\\u05db\\\\u05ea\\\\u05d1\\\\u05d5</span> <i>They cause to write grievousness</i>. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05dc</span> is to be joined with <span dir=\\\\"rtl\\\\"><sup>3</sup><i class=\\\\"footnote\\\\">The accents join <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05dc</span> with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05ea\\\\u05d1\\\\u05d9\\\\u05dd</span>. A. V., \\\\u201cGrievousness, which they have prescribed.\\\\u201d</i>.\\\\u05db\\\\u05ea\\\\u05d1\\\\u05d5</span>"], ["<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights."], ["<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05db\\\\u05dd</span> <i>Your Glory</i>. Your army."], ["All this you have done.<sup>4</sup><i class=\\\\"footnote\\\\">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d9 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>Except</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWithout me.\\\\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class=\\\\"footnote\\\\">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation."], ["<i>The people of my wrath</i>. The people with whom I am wroth."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05de\\\\u05d4</span> <i>He meaneth</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cI thought\\\\u201d (Num. xxxiii. 56); <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cimagination\\\\u201d (Ps. xvii. 12). \\\\u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\\\\u201d"], ["<i>He will say</i> in his heart.<sup>6</sup><i class=\\\\"footnote\\\\">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05e0\\\\u05d5</span> <i>Kalno</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05e0\\\\u05d4 \\\\u2550</span> \\\\u201cKalneh\\\\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cEgypt.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05d1\\\\u05d3\\\\u05d9 \\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dc \\\\u2550 \\\\u05dc\\\\u05de\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dc</span> \\\\u201cTo the kingdoms of worshippers of idols.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05de\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd whose graven images did excel them of Jerusalem.\\\\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror."], ["<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class=\\\\"footnote\\\\">Ibn Ezra refers this passage to Sennacherib\\\\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e6\\\\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \\\\u201cThe fruit of their thoughts\\\\u201d (Jer. vi. 19)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cI have acted valiantly.\\\\u201d <sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have done it.\\\\u201d</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cvalour.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9</span> <i>I am prudent</i>. Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05df</span>, verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e1\\\\u05d9\\\\u05e8 .\\\\u05e2\\\\u05f4\\\\u05d9</span> \\\\u201cAnd I was removing.\\\\u201d Future for the imperfect;<sup>10</sup><i class=\\\\"footnote\\\\">See chap. i., Note 43.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e9\\\\u05d5</span> \\\\u201cthey made.\\\\u201d Ps. cvi. 19. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05ea\\\\u05d5\\\\u05d3\\\\u05ea\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>And their treasures</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05ea\\\\u05d3\\\\u05d4</span> \\\\u201cAnd prepare it\\\\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \\\\u201cstrong,\\\\u201d \\\\u201cmighty\\\\u201d\\\\u2014\\\\u201cI subdued those that dwell in strong fortresses.\\\\u201d<sup>11</sup><i class=\\\\"footnote\\\\">This is against the accents, which join <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05f3\\\\u05e8</span> with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e1\\\\u05d9\\\\u05e8</span> and separate it from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dd</span>; besides, the construction of the words, the adverb or object <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05e8</span> being placed before the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dd</span>, is very unusual; the regular order would be <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05db\\\\u05d1\\\\u05d9\\\\u05e8</span> According to I. E. <span dir=\\\\"rtl\\\\">\\\\ufb3b\\\\u05b7\\\\ufb31\\\\u05b4\\\\u05d9\\\\u05e8 \\\\u2550 \\\\ufb3b\\\\u05b7\\\\u05d0\\\\ufb31\\\\u05b4\\\\u05d9\\\\u05e8</span>; according to R. Moses Hakkohen <span dir=\\\\"rtl\\\\">\\\\ufb3b\\\\u05b0\\\\ufb2e\\\\u05b7\\\\ufb31\\\\u05b4\\\\u05d9\\\\u05e8 \\\\u2550 \\\\ufb3b\\\\u05b7\\\\u05d0\\\\ufb31\\\\u05b4\\\\u05d9\\\\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> as radical\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05e8</span> \\\\u201cthe chief\\\\u201d (1 Sam. xxi. 8)\\\\u2014it means \\\\u201clike a hero.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05d9\\\\u05dc</span> <i>The riches</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201cthe wealth\\\\u201d (Deut. viii. 17). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d3\\\\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05e8\\\\u05d6\\\\u05df</span>. An instrument to cut with. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e8\\\\u05d6\\\\u05ea\\\\u05d9</span>, \\\\u201cI have been cut.\\\\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d5\\\\u05d3</span>. Only one parallel is found to this word; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05e8</span>, \\\\u201cAnd he cut\\\\u201d (1 Chr. xx. 3); it is derived from a verb <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span> (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e8</span>, \\\\u201cto cut\\\\u201d), after the form of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05bd\\\\u05e2\\\\ufb4b\\\\u05d6</span>, \\\\u201cstrength.\\\\u201d <sup>12</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05e9\\\\ufb4b\\\\u05e8</span> with Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05e9</span> and Pathah under <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05c7\\\\u05e2\\\\ufb4b\\\\u05d6 ; \\\\u05de</span> has long Kamez under <span dir=\\\\"rtl\\\\">\\\\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span dir=\\\\"rtl\\\\"><sup>13</sup><i class=\\\\"footnote\\\\">Ibn Ezra read <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5</span>, while our editions have <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5</span>. Rashi seems also to have read <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea</span>. I. E. does not at all explain the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea</span>; he ignores it entirely as if <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5</span> were the same as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5 \\\\u05d5\\\\u05ea\\\\u05e0\\\\u05d5\\\\u05e4\\\\u05ea \\\\u2550 \\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5</span>.</i>.\\\\u05d5\\\\u05d7\\\\u05e0\\\\u05d5\\\\u05e4\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5 \\\\u05db\\\\u05d4\\\\u05e0\\\\u05e4\\\\u05ea \\\\u05e9\\\\u05d1\\\\u05d8 \\\\u2550 \\\\u05db\\\\u05d4\\\\u05e0\\\\u05d9\\\\u05e3 \\\\u05e9\\\\u05d1\\\\u05d8 \\\\u05d5\\\\u05d0\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d9\\\\u05de\\\\u05d9\\\\u05d5</span> \\\\u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05de\\\\u05d8\\\\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs if the staff should lift up itself, as if it were no wood.\\\\u201d</i>"], ["<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05e7\\\\u05b7\\\\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d9\\\\u05b5\\\\u05e8\\\\u05b7\\\\u05d3</span>, \\\\u201cAnd he came down\\\\u201d (Ps. xviii. 10.)<sup>15</sup><i class=\\\\"footnote\\\\">Verbs <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05f4\\\\u05d9</span> of this class take as a rule a <i>Zer\\\\u00e9</i> in the second syllable of the future Kal; <i>e.g</i>., <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05e6\\\\u05b5\\\\u05d0 \\\\u05d9\\\\u05b5\\\\u05e8\\\\u05b5\\\\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d9\\\\u05c5\\\\u05e8\\\\u05b5\\\\u05d3 \\\\u05d9\\\\u05b5\\\\u05e7\\\\u05b5\\\\u05d3</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05d3</span>. <i>A burning</i>. A noun like <span dir=\\\\"rtl\\\\">\\\\ufb3b\\\\u05b0\\\\u05e4\\\\u05c2\\\\u05e8</span>, \\\\u201choar frost\\\\u201d (Ps. cxlvii. 16.)"], ["<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked."], ["<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class=\\\\"footnote\\\\">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05dd\\\\ufb4b\\\\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A.V. \\\\u201cAs when a standard bearer fainteth.\\\\u201d</i><sup>17</sup><i class=\\\\"footnote\\\\">A.V. \\\\u201cAs when a standard bearer fainteth.\\\\u201d</i> A noun like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e7\\\\u05c2\\\\u05d3</span>; it is not in the construct state. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b5\\\\u05e1</span>)."], ["<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down."], ["<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\\\\u2019s son, which is to be explained now. Supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1</span>, after the first <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05e8</span>. \\\\u201cThe remnant of Jacob, that is Judah, will return;\\\\u201d repeat likewise <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05d1</span> before <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc</span>: \\\\u201cThe remnant of Jacob will return to the mighty God\\\\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1 \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05d1 \\\\u05d0\\\\u05dc \\\\u05d0\\\\u05dc \\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8 \\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1 \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05d1,</span>. \\\\u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\\\\u201d <i>Mighty</i>, who is able to help them."], ["<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d5\\\\u05e5</span>, \\\\u201cdecreed;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05ea</span>, \\\\u201cthou hast decreed\\\\u201d (1 Kings xx. 40)\\\\u2014by God, will come like a river, overflowing with righteousness."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class=\\\\"footnote\\\\">Supply the feminine noun <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05e8\\\\u05d4</span>, \\\\u201cdecree,\\\\u201d to the adj. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05d4</span>.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05ea</span> <span dir=\\\\"ltr\\\\">(</span>1 Kings xx. 40)."], ["<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class=\\\\"footnote\\\\">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d3\\\\u05e8\\\\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cAfter the manner of Egypt.\\\\u201d</i> Sennacherib was then on his march to Egypt."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d8 \\\\u05de\\\\u05d6\\\\u05e2\\\\u05e8</span>. <i>A very little</i>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span>, \\\\u201cof time.\\\\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05ea\\\\u05dd</span>. <i>Their iniquities</i>. According to some, \\\\u201ctheir destruction;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05d9</span>, \\\\u201cMy old age\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05ea</span> is, according to the first explanation another form for <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b6\\\\u05d1\\\\u05b6\\\\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d4</span>, \\\\u201cto wither,\\\\u201d as <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05db\\\\u05dc\\\\u05d9\\\\u05ea</span>, from <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b7\\\\u05db\\\\u05b0\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05ea</span> (Ps. cxxxii. 32)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05de\\\\u05db\\\\u05ea \\\\u05de\\\\u05d8\\\\u05d4\\\\u05d5\\\\u2550\\\\u05d5\\\\u05de\\\\u05d8\\\\u05d4\\\\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed."], ["<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\\\\u2019s neck. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d1\\\\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d7\\\\u05b4\\\\ufb31\\\\u05b5\\\\u05dc</span>, \\\\u201cAnd he will destroy\\\\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \\\\u201cJudah will become mighty.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d4</span>. \\\\u201cThe passage,\\\\u201d or the name of a place. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05dc\\\\u05d5\\\\u05df</span>, \\\\u201cTo stay over night.\\\\u201d (Gen. xxiv. 23.)"], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d9</span>. <i>Lift up the voice</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05ea</span>, \\\\u201cthe neighing of the horse\\\\u201d (Jer. viii. 16.) <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea \\\\u05d2\\\\u05dc\\\\u05d9\\\\u05dd</span>. Name of a country. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span> has here perhaps the same meaning as in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05be\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span>. (\\\\u201cThe state of,\\\\u201d \\\\u201cthe people of.\\\\u201d)"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d1\\\\u05d9\\\\u05dd</span>. Name of a place; or \\\\u201cpits;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05d1\\\\u05d0</span>, \\\\u201cpit, in Chaldee.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05d9\\\\u05d6\\\\u05d5</span>. <i>They saved</i><sup>22</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cGather.\\\\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05d6</span>, \\\\u201cSave\\\\u201d (Exod. ix. 19)."], ["<i>And yet</i>, etc. There will yet come a day when he will stay in Nob."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e2\\\\u05e3</span> <i>Shall cut off the branches</i> (<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05dd</span>). Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e4\\\\u05d0\\\\u05e8</span> \\\\u201cThou shalt not take off the crown\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8</span>, Deut. xxiv. 20); <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05da</span> \\\\u201cAnd he will take away thy root\\\\u201d (Ps. lii. 7). <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d4</span> <i>Bough</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cBranches\\\\u201d (Ez. xvii. 6). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e2\\\\u05e8\\\\u05e6\\\\u05d4</span> <i>With strength</i>.<sup>23</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cTerror,\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e5</span> \\\\u201cstrong.\\\\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class=\\\\"footnote\\\\">The addition of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05e8 \\\\u05db\\\\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span dir=\\\\"rtl\\\\">\\\\u05d5</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05e3</span> <i>And he shall cut down</i>. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05db\\\\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThickets.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05e8\\\\u05d6\\\\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith iron.\\\\u201d</i> that is, by means of the angel.<sup>27</sup><i class=\\\\"footnote\\\\">\\\\u201cThe angel,\\\\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05e8\\\\u05d6\\\\u05dc \\\\u05d0\\\\u05d3\\\\u05d9\\\\u05e8 \\\\u2550 \\\\u05d1\\\\u05d0\\\\u05d3\\\\u05d9\\\\u05e8</span> \\\\u201cBy a mighty axe;\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBy a mighty one.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d6\\\\u05dc</span> is to be supplied from the preceding <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05e8\\\\u05d6\\\\u05dc</span> \\\\u201cwith the axe.\\\\u201d"]], [["The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class=\\\\"footnote\\\\">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d8\\\\u05e8</span> <i>Rod</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d8\\\\u05e8\\\\u05d0</span>, the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e2 .\\\\u05de\\\\u05d8\\\\u05d4</span> Seed.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe stem.\\\\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \\\\u201cstem,\\\\u201d or \\\\u201cseed.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class=\\\\"footnote\\\\">Comp. ix., note 9.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d7\\\\u05bd\\\\u05d4</span> <i>And shall rest</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05bd\\\\u05d4</span> (Lev. xxiii. 13), \\\\u201cAnd she shall return.\\\\u201d It is a verb <span dir=\\\\"rtl\\\\"><sup>4</sup><i class=\\\\"footnote\\\\">The rule is that the third person feminine past Kal of verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\\\\u2014I.E. means perhaps to say that <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d7\\\\u05d4</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d7</span>, not from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d7</span>.</i>.(\\\\u05e0\\\\u05d5\\\\u05d7) \\\\u05e2\\\\u05f4\\\\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05d7\\\\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A.V. \\\\u201cAnd shall make him of quick understanding.\\\\u201d\\\\u2014I. E. derives <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05d7\\\\u05d5</span> from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05d7</span>, \\\\u201cto smell,\\\\u201d and explains why this verb has been chosen to signify \\\\u201cto enquire,\\\\u201d or \\\\u201cto investigate properly.\\\\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \\\\u201cby his piety;\\\\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class=\\\\"footnote\\\\">\\\\u201cThe witnesses,\\\\u201d is either to be taken literally and referred to \\\\u201cto hear\\\\u201d alone, or figuratively signifying \\\\u201cthe eye,\\\\u201d and \\\\u201cthe ear,\\\\u201d and referred to both \\\\u201cto see,\\\\u201d and \\\\u201cto hear.\\\\u201d</i> might be false."], ["The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \\\\u201cNeither shalt thou countenance the poor in his cause\\\\u201d (Exod. xxxiii. 3). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05e8 \\\\u2550 \\\\u05d1\\\\u05de\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e8</span> \\\\u201cWith equity.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05d9 \\\\u05d0\\\\u05e8\\\\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked."], ["<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings."], ["<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9\\\\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class=\\\\"footnote\\\\">See c. 1, note 27.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d4</span> The large cattle; the younger of the breed is called <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d2\\\\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class=\\\\"footnote\\\\">This remark of I. E. is perhaps to explain, why the feminine form <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d4</span> is used with the masculine <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e9\\\\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8</span> The aperture of the nose or mouth. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05ea</span> The eye, which receives the light.<sup>9</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8</span> and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \\\\u201cHole,\\\\u201d \\\\u201cDen.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d4</span> He stretches forth; <span dir=\\\\"rtl\\\\">\\\\u05d4</span> perhaps for <span dir=\\\\"rtl\\\\">\\\\u05d9</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e8\\\\ufb35</span> \\\\u201cstretch forth\\\\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class=\\\\"footnote\\\\">According to the first explanation <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d4</span>, which is considered to be same as <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d4</span>.</i>"], ["<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05dc\\\\u05d9\\\\u05dd \\\\u05de\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05db\\\\u05de\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d9\\\\u05dd \\\\u05de\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dd</span> \\\\u201cKnowledge will increase, like the water which covers the sea.\\\\u201d The water is never stopped, so knowledge will continually make progress."], ["<i>To him shall nations seek</i>. \\\\u201cTo him,\\\\u201d that is, to Messiah, \\\\u201cshall nations seek,\\\\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class=\\\\"footnote\\\\">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \\\\u201cthe princes of Babylon, who sent unto him to enquire of the wonder\\\\u201d (2 Chron. xxxii. 31). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3 \\\\u2550 \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> \\\\u201cWith honour;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05d9\\\\u05ea \\\\u2550 \\\\u05d1\\\\u05d9\\\\u05ea</span> \\\\u201cin the house\\\\u201d (2 Kings xviii. 15)."], ["<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class=\\\\"footnote\\\\">According to the view \\\\u201cof the majority of commentators\\\\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class=\\\\"footnote\\\\">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class=\\\\"footnote\\\\">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class=\\\\"footnote\\\\">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc</span> \\\\u201call,\\\\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>"], ["<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class=\\\\"footnote\\\\">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately."], ["<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> must be supplied in the text; the phrase <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e0\\\\u05d0\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05e9\\\\u05dc \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class=\\\\"footnote\\\\">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e4\\\\u05d5</span> According to some, \\\\u201cAnd they will spread;\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThey shall fly,\\\\u201d \\\\u201cflying.\\\\u201d</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThey shall fly,\\\\u201d \\\\u201cflying.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05dc\\\\u05d4 \\\\u05e2\\\\u05c1\\\\u05e4\\\\u05d4</span> \\\\u201cA roll that was spread\\\\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \\\\u201cthey will rest.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05dd</span> Supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05d5\\\\u05dd</span> or <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cThe place,\\\\u201d or \\\\u201cthe land\\\\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05de\\\\u05e2\\\\u05ea\\\\u05dd</span>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d5 \\\\u05d0\\\\u05dc</span> or <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d5 \\\\u05ea\\\\u05d7\\\\u05ea</span> \\\\u201cWill come under their supremacy.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05dd</span> \\\\u201cdoomed to destruction\\\\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05dd</span> Hapax legomenon. <span dir=\\\\"rtl\\\\">\\\\u05dd</span> is part of the root. The meaning of the word is, \\\\u201cwith strength.\\\\u201d Those that compare it with <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5\\\\u05df \\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class=\\\\"footnote\\\\">The root of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5</span> is <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d4</span>, while in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05dd</span> the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is a preposition, and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05dd</span> \\\\u201cstrength\\\\u201d is the root.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d4\\\\u05e8</span> The Nile.<sup>21</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d4\\\\u05e8</span> \\\\u201cThe river\\\\u201d is frequently used as a proper noun for <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b0\\\\u05e8\\\\u05c7\\\\u05ea</span> \\\\u201cEuphrates;\\\\u201d so also in this verse, according to Rashi. But \\\\u201cthe tongue of the Egyptian sea\\\\u201d being mentioned before, it is not impossible that \\\\u201cthe river\\\\u201d refers to the Nile.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d3\\\\u05e8\\\\u05d9\\\\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class=\\\\"footnote\\\\">\\\\u201cMen\\\\u201d and \\\\u201criver.\\\\u201d</i>"], ["<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \\\\u201cutter destruction\\\\u201d and \\\\u201csmiting\\\\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt."]], [["<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> <i>Though</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d7\\\\u05d8\\\\u05d0\\\\u05ea\\\\u05d9 \\\\u05dc\\\\u05da \\\\u05e8\\\\u05e4\\\\u05d0\\\\u05d4 \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span> \\\\u201cHeal my soul, although I have sinned against thee\\\\u201d (Ps. xli. 5)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05d0\\\\u05dc \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05ea\\\\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cGod is my salvation.\\\\u201d</i> and therefore <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d8\\\\u05d7</span> \\\\u201cI will dwell in safety.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cI trust.\\\\u201d</i> The explanation of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class=\\\\"footnote\\\\">In his Commentary on Ps. cxviii. 17, I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05de\\\\u05e8\\\\u05ea</span>, but not the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05e8\\\\u05ea</span> in the Pentateuch (Exod. xv. 2)."], ["<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water."], ["<i>And you shall say</i> one to the other. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d5</span> Call aloud. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> His deeds."], ["<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05e8\\\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05e8\\\\u05ea</span> \\\\u201cthe best fruit\\\\u201d (Gen. xliii. 11). Lit. \\\\u201cGive the best and choicest thing.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d3\\\\u05e2\\\\u05ea</span> <i>Known</i>. Participle Hophal. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d5\\\\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span dir=\\\\"rtl\\\\"><sup>4</sup><i class=\\\\"footnote\\\\">It agrees therefore with the feminine <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d3\\\\u05e2\\\\u05ea \\\\u05d6\\\\u05d0\\\\u05ea</span> \\\\u201cthis is known.\\\\u201d</i>.\\\\u05ea</span>"], ["<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst."]], [["The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class=\\\\"footnote\\\\">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d4</span> <i>High</i>. According to some related to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b6\\\\u05e9\\\\u05b6\\\\u05c1\\\\u05e3</span> (v. 11) \\\\u201cdimness;\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3 \\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d4</span> Lit. \\\\u201cdark mountain,\\\\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05de\\\\u05c7\\\\u05d9\\\\u05c5\\\\u05dd</span> \\\\u201cheights\\\\u201d (xli. 18), <span dir=\\\\"rtl\\\\">\\\\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \\\\u201chigh;\\\\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it."], ["<i>I</i>. God is speaking. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e7\\\\u05d3\\\\u05e9\\\\u05d9</span> \\\\u201cThose that are appointed by me for the purpose.\\\\u201d <sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMy sanctified ones.\\\\u201d</i> <i>That rejoice in my highness</i>. \\\\u201cThat are glad to show my might,\\\\u201d or, \\\\u201cwhom I caused to rejoice in the power I gave them.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05d4\\\\u05de\\\\u05d5\\\\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe noise of a multitude.\\\\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05d4\\\\u05de\\\\u05d5\\\\u05df</span>. The root of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d5\\\\u05df</span> is <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d4</span> \\\\u201cresound;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05de\\\\u05d4</span> \\\\u201cbeing in an uproar\\\\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class=\\\\"footnote\\\\">The passages referred to are : \\\\u201cThe kingdom is divided, and given to the Medes and Persians\\\\u201d (Dan. v. 28), \\\\u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\\\\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \\\\u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\\\\u201d (Ezra v. 13), \\\\u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\\\\u201d \\\\u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cHe is appointing officers,\\\\u201d or, \\\\u201che is causing to number;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05dd</span> \\\\u201cnumber. The word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e7\\\\u05d3</span> governs two accusatives.<sup>6</sup><i class=\\\\"footnote\\\\">According to the first explanation, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e7\\\\u05d3</span> is a denominative from <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d9\\\\u05d3</span> \\\\u201cofficer;\\\\u201d according to the second it is derived from <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cto number.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05d9\\\\u05dd</span> in the Hebrew text is probably a corruption of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea \\\\ufb44\\\\u05b0\\\\u05e7\\\\u05bb\\\\u05d3\\\\u05b4\\\\u05d9\\\\u05dd</span>.</i>"], ["<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class=\\\\"footnote\\\\">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \\\\u201ca far country\\\\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \\\\u201cGo up, Elam,\\\\u201d &c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\\\\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d3\\\\u05d9</span> <i>From the Almighty</i>. \\\\u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\\\\u201d According to others: \\\\u201cFrom a destroying hero\\\\u201d <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05d5\\\\u05d3\\\\u05d3 \\\\u2550 \\\\u05e9\\\\u05d3\\\\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class=\\\\"footnote\\\\">The second explanation is rejected, probably because there is no instance of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d3\\\\u05d9</span> being used in that sense.</i>"], ["<i>All hands</i>, viz., of the Babylonians."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9 \\\\u05dc\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \\\\u201cThe face of the Lehabim;\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">Comp. Genesis x. 13.</i> \\\\u201cLehabim\\\\u201d being the name of a nation similar to the Ethiopians."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d6\\\\u05e8\\\\u05d9</span> <i>Cruel</i>. The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is paragogic, as in <span dir=\\\\"rtl\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05de\\\\u05d9</span> is not of the same kind as that in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d6\\\\u05e8\\\\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05de\\\\u05d9</span> as an instance of an adjective with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05f4\\\\u05d3 \\\\u05dc\\\\u05d4\\\\u05ea\\\\u05d9\\\\u05d7\\\\u05e1</span>, a formative <span dir=\\\\"rtl\\\\">\\\\u05d9</span> to indicate \\\\u201crelation.\\\\u201d In his Safah Berurah (p. 29), however, he quotes <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05de\\\\u05d9</span> and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d6\\\\u05e8\\\\u05d9</span> as two instances of the paragogic <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05f4\\\\u05d3 \\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e3</span>) <span dir=\\\\"rtl\\\\">\\\\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e3</span> \\\\u201cadditional\\\\u201d in two different meanings, (<i>a</i>) \\\\u201cnot radical but formative;\\\\u201d (<i>b</i>) \\\\u201cnot essential but superfluous.\\\\u201d</i> \\\\u05e4\\\\u05e0\\\\u05d9\\\\u05de\\\\u05d9</span> \\\\u201cinner\\\\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\\\\u00e6ans."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd</span> According to some, <span dir=\\\\"rtl\\\\">\\\\ufb3b\\\\u05b0\\\\u05e1\\\\u05b4\\\\u05d9\\\\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class=\\\\"footnote\\\\">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \\\\u201cEdom\\\\u201d in Hebrew, \\\\u201cSahil\\\\u201d in Arabic; it is now known by the name \\\\u201cKanopus.\\\\u201d</i> My opinion is<sup>12</sup><i class=\\\\"footnote\\\\">Concerning the four constellations mentioned in the Bible <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b7\\\\u05d3\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05d9 \\\\u05ea\\\\u05b5\\\\u05d9\\\\u05de\\\\u05c7\\\\u05df \\\\u05e2\\\\u05c7\\\\u05e9\\\\u05c1 \\\\ufb3b\\\\u05b0\\\\u05e1\\\\u05b4\\\\u05d9\\\\u05dc \\\\ufb3b\\\\u05b4\\\\u05d9\\\\u05de\\\\u05c7\\\\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05e8\\\\u05d9 \\\\u05ea\\\\u05d9\\\\u05de\\\\u05df</span> Kanopus and the stars round him; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9</span> the Great Bear; <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc</span> the Heart of the Scorpion; <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05de\\\\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05de\\\\u05d4</span> is identified with \\\\u201cAlgadia,\\\\u201d or the \\\\u201cHaedi\\\\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9</span> is near the north pole; <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05e8\\\\u05d9 \\\\u05ea\\\\u05d9\\\\u05de\\\\u05df</span> near the south pole; <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc</span> near the south equinoctial point; <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05de\\\\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc</span> is the \\\\u201cHeart of the Scorpion constellation;\\\\u201d it is, however, possible that <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> in this verse\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\ufb3b\\\\u05b0\\\\u05e1\\\\u05c7\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u201cflanks\\\\u201d (Lev. iii. 4)\\\\u2014signifies the stars near the poles.<sup>13</sup><i class=\\\\"footnote\\\\">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc</span> \\\\u201cthe Heart of the Scorpion,\\\\u201d and the plural <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cthe stars on the sides or flanks\\\\u201d of the two poles, hinted at in the dual form of the preceding <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c7\\\\u05c1\\\\u05de\\\\u05b7\\\\u05d9\\\\u05c5\\\\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc</span>, and that here, in the plural <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span>, other stars are included; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d9 \\\\u05d4\\\\u05e9\\\\u05df</span> \\\\u201cthe houses of ivory\\\\u201d (Am. iii. 15).<sup>14</sup><i class=\\\\"footnote\\\\">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\\\\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d1\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05d4\\\\u05dd \\\\u05d1\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d0\\\\u05d7\\\\u05d3 \\\\u05de\\\\u05d4\\\\u05dd \\\\u05d0\\\\u05dd \\\\u05db\\\\u05e1\\\\u05d9\\\\u05dc \\\\u05d0\\\\u05d7\\\\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d9 \\\\u05d4\\\\u05e9\\\\u05df</span> \\\\u201chouses of ivory\\\\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\\\\u2014though too harshly\\\\u2014rejected by I. E.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05c7\\\\u05d4\\\\u05b5\\\\ufb3c\\\\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cWill shine.\\\\u201d</i> Its form is like that of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d9\\\\u05c7\\\\u05d7\\\\u05b5\\\\ufb3c\\\\ufb35</span> \\\\u201cand they began\\\\u201d (Judg. xx. 31). Its root is <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dc</span>, and it is a transitive verb; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05dc\\\\u05d5 \\\\u05d2\\\\u05e8\\\\u05d5</span> \\\\u201cwhen he lights his candle\\\\u201d (Job xxix. 3).<sup>16</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cWhen his candle shined.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\ufb32\\\\u05b4\\\\u05d9\\\\u05d4\\\\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\ufb32\\\\u05b4\\\\u05d9\\\\u05d4\\\\u05b7 \\\\u05d7\\\\u05c7\\\\u05e9\\\\u05b0\\\\u05c1\\\\ufb3b\\\\u05b4\\\\u05d9</span> \\\\u201cHe will enlighten my darkness\\\\u201d (Ps. xviii. 29)."], ["<i>The world</i>. Cyrus conquered many countries, as he says; \\\\u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\\\\u201d (Ezr. i. 2)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e7\\\\u05d9\\\\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8</span> \\\\u201cto be precious;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e7\\\\u05e8 \\\\u05e8\\\\u05d2\\\\u05dc\\\\u05da</span> \\\\u201cWithdraw (lit.: make rare) thy foot\\\\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war."], ["<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \\\\u201cthe fugitive will nowhere find rest.\\\\u201d"], ["<i>And it will be</i>. And the army of the Chald\\\\u00e6ans will be <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ad\\\\ufb33\\\\u05c7\\\\u05d7</span> <i>chased</i>, by the pursuers. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05bb\\\\ufb33\\\\u05c7\\\\u05d7</span> is participle Hophal, like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e7\\\\u05d8\\\\u05e8</span> \\\\u201cburnt\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cIncense.\\\\u201d</i> (Mal. i. 11 ) <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05bb\\\\ufb32\\\\u05c7\\\\u05e9\\\\u05c1</span> \\\\u201coffered\\\\u201d (ibid.) <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05bb\\\\ufb46\\\\u05c7\\\\u05d1</span> \\\\u201cset up\\\\u201d (Gen. xxviii. 12)."], ["<i>He will be pierced</i>. He will find no mercy. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05e4\\\\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class=\\\\"footnote\\\\">The participle Niphal is called by I. E. \\\\u201cadjective\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span>). Comp. Zahoth, On the Niphal.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d2\\\\u05dc\\\\u05e0\\\\u05d4</span> <i>They will be ravished</i>. It is read <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05db\\\\u05d1\\\\u05e0\\\\u05d4</span> by euphemism.<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05dc</span> had originally a loss offensive meaning. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b5\\\\u05d2\\\\u05b6\\\\u05dc</span> \\\\u201cwife,\\\\u201d \\\\u201cqueen.\\\\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d1</span> \\\\u201cto lie,\\\\u201d but only in reading; the written text was of course not altered by them.</i>"], ["<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d8\\\\u05e9\\\\u05e0\\\\u05d4</span> They shall dash to pieces."], ["<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05d4\\\\u05d6\\\\u05d4 \\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cthis house which will <small>HAVE BEEN</small> high\\\\u201d (1 Kings ix. 8).<sup>20</sup><i class=\\\\"footnote\\\\">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d4</span> is used for the past, while <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d4</span> is replaced by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05d9\\\\u05d4</span>). Here even the same word <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4</span> is used once as a past and once as a future.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e9\\\\u05d1</span> It shall not be inhabited. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05dc</span> <i>Shall pitch his tent</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d4\\\\u05dc \\\\u2550 \\\\u05d9\\\\u05d4\\\\u05dc</span> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d6\\\\u05d9\\\\u05df \\\\u2550 \\\\u05de\\\\u05d6\\\\u05d9\\\\u05df</span> \\\\u201clistening\\\\u201d (Prov. xvii. 4). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d1\\\\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05f2\\\\u05dd</span> \\\\u201cBeasts that dwell in the desert\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05dd .(\\\\u05e2\\\\u05b4\\\\u05d9\\\\u05c7\\\\u05d4)</span> hap. leg. \\\\u201cBeasts at whose sight everyone is terrified.\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \\\\u201cDoleful creatures.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05ea \\\\u05d9\\\\u05e2\\\\u05e0\\\\u05d4</span> <i>Owls</i>. A well known kind of birds. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cBeasts like Shedim;<sup>22</sup><i class=\\\\"footnote\\\\">In his commentary on Lev. (xvii. 7) I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> according to the context by <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b5\\\\u05c1\\\\u05d3\\\\u05b4\\\\u05d9\\\\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \\\\u201cbeasts in the form of Shedim\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05de\\\\u05d5\\\\u05ea \\\\u05e9\\\\u05d3\\\\u05d9\\\\u05dd</span>).</i> \\\\u201cwild goats.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cSatyrs.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05dd</span> might also be taken as a kind of birds."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05f2\\\\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThe wild beasts of the islands.\\\\u201d</i> Plural of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05d9\\\\u05c7\\\\u05d4</span> \\\\u201cVulture\\\\u201d (Lev. xi. 14). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e0\\\\u05d4</span> \\\\u201cAnd will sing\\\\u201d<sup>25</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cCry.\\\\u201d</i> or \\\\u201cAnd will dwell;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05df</span> \\\\u201chabitation\\\\u201d (Ps. xxvi. 8). <span dir=\\\\"rtl\\\\"><sup>26</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cIn their desolate houses.\\\\u201d</i>\\\\u05d1\\\\u05d0\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> According to some the same as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e8\\\\u05de\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> \\\\u201cin his palaces;\\\\u201d comp. Ez. xix. 7; but as the letters\\\\u2014with the exception of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05c4 \\\\u05d4\\\\u05c4 \\\\ufb4b \\\\u05d9\\\\u05c4</span>\\\\u2014do not interchange;<sup>27</sup><i class=\\\\"footnote\\\\">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05ea\\\\u05d4\\\\u05e4\\\\u05db\\\\u05d9\\\\u05dd</span>.</i> it is better to explain the expression thus : \\\\u201cAnd every one of the vultures will sing with his widows.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29."]], [["<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e1\\\\u05e4\\\\u05d7\\\\u05d5</span> <i>And shall be joined</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05d7\\\\u05e0\\\\u05d9</span> \\\\u201cjoin me\\\\u201d (1 Sam. ii. 36)."], ["<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05da</span> \\\\u201cfrom thy hardship\\\\u201d refers to the sufferings of the body, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05da</span> \\\\u201cfrom thy trouble\\\\u201d to those of the heart.<sup>1</sup><i class=\\\\"footnote\\\\">This distinction between <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d1</span> and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e0\\\\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \\\\u201cFrom thy sorrow and from thy fear.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d4\\\\u05d1\\\\u05d4</span> <i>Gold</i>.<sup>2</sup><i class=\\\\"footnote\\\\">Literally, \\\\u201cshe that exacted gold,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05d3\\\\u05b0\\\\u05d4\\\\u05b5\\\\u05d1\\\\u05c7\\\\u05d4</span> being part. fem. Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d4\\\\u05d1</span>. A. V., \\\\u201cThe golden city.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d4\\\\u05d1</span> the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4\\\\u05d1</span> \\\\u201cgold;\\\\u201d in Arabic it is likewise <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d4\\\\u05d1</span> <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nHT0kCwxJ+yqABr3dNNB//9k=\\\\n\\\\">. The gold of the tribute is meant here."], ["<i>The staff</i>. A figure signifying \\\\u201ckingdom.\\\\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3</span> \\\\u201cof the hand,\\\\u201d or \\\\u201cwith the hand;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05de\\\\u05d6\\\\u05e8\\\\u05e7\\\\u05d9 \\\\u05f2\\\\u05df</span> \\\\u201cThey that drink wine out of basons [of silver or gold]\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">The accents favour this explanation; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\ufb3b\\\\u05b7\\\\u05ea\\\\u05ad</span> as well as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b0\\\\u05de\\\\u05b4\\\\u05d6\\\\u05b0\\\\u05e8\\\\u05b0\\\\u05c5\\\\u05e7\\\\u05ad\\\\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d3\\\\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \\\\u201cWho ruled over him that was persecuted without intermission.\\\\u201d The word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d3\\\\u05e3</span> might, however, be taken in the active sense \\\\u201cpersecuting.\\\\u201d <sup>4</sup><i class=\\\\"footnote\\\\">The text has <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d3\\\\u05e3</span> to be <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05dc</span> \\\\u201cpassive,\\\\u201d we must read in the second explanation <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc</span> \\\\u201cactive.\\\\u201d I. E. says that although the form is passive, the meaning of the word is active (<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc \\\\u05d1\\\\u05d8\\\\u05e2\\\\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \\\\u201ccaused to persecute,\\\\u201d and therefore also \\\\u201cpersecuting.\\\\u201d</i>"], ["<i>Is at rest</i>, since the death of the King of Babylon. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05d7\\\\u05d5</span> <i>They break forth</i>. The root <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05d7</span> in Arabic means \\\\u201cto speak poetically.\\\\u201d"], ["<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05dc</span> <i>The grave</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cHell.\\\\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05c7\\\\u05d2\\\\u05b0\\\\u05d6\\\\u05c7\\\\u05d4</span> (femin.) and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05e8</span> (mas.). <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e4\\\\u05d0\\\\u05d9\\\\u05dd</span> <i>The dead</i>. The <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is, perhaps, instead of <span dir=\\\\"rtl\\\\">\\\\u05d4</span> (the root being <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e4\\\\u05d4</span> \\\\u201cto be weak\\\\u201d). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d5\\\\u05d3\\\\u05d9</span> <i>The chiefs</i> (lit., \\\\u201cthe he-goats\\\\u201d) Comp. \\\\u201cAn he goat also and a king\\\\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings."], ["<i>All they</i>, etc. They would, if they could, speak thus. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05ea</span> <i>Art thou become weak</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d4</span> \\\\u201cto be ill;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05d4</span> \\\\u201cillness.\\\\u201d (Exod. xv. 26)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class=\\\\"footnote\\\\">Piel. of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span>.</i> like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05bb\\\\ufb3c\\\\u05b7\\\\u05d3</span> \\\\u201cwas born\\\\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class=\\\\"footnote\\\\">Hophal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span>.</i> instead of the past.\\\\u2014As to the masculine form <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span> (the subject <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d4</span> being feminine) compare <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e7\\\\u05d7 \\\\u05de\\\\u05d4\\\\u05dd \\\\u05e7\\\\u05dc\\\\u05dc\\\\u05d4</span> \\\\u201cAnd of them a curse shall be taken up.\\\\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05e1\\\\u05da</span>, which is participle masculine,<sup>8</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05e1\\\\u05da</span>, instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05e1\\\\u05d9\\\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\\\u00a7 93, 9.)</i><sup>8</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05e1\\\\u05da</span>, instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05db\\\\u05e1\\\\u05d9\\\\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \\\\u00a7 93, 9.)</i> the same remark is to be made."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05dc\\\\u05dc</span> Very probably \\\\u201cLucifer,\\\\u201d as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05e9\\\\u05d7\\\\u05e8</span> \\\\u201cmorning star\\\\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05dc\\\\u05dc</span> (lit., \\\\u201csplendour\\\\u201d); comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d5</span> \\\\u201cThey shall cause to shine\\\\u201d (xiii. 11). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05e9</span> <i>Who didst weaken</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e9</span> \\\\u201cAnd he defeated\\\\u201d (Exod. xvii. 13). According to others: \\\\u201cWho didst cast lots;\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cLots.\\\\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05dc\\\\u05e7\\\\u05dc \\\\u05d1\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05dd</span> \\\\u201cHe divined by arrows\\\\u201d (Ez. xxi. 26).<sup>10</sup><i class=\\\\"footnote\\\\">This is said of the king of Babylon, when he came to attack Jerusalem.</i>"], ["<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThe mount of the congregation.\\\\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05d9 \\\\u05d0\\\\u05dc</span> \\\\u201cthe synagogues of God\\\\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \\\\u201cin the sides of the north;\\\\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class=\\\\"footnote\\\\">Comp. Ps. xlviii. 3, \\\\u201cMount Zion, on the sides of the north.\\\\u201d I. E. remarks, <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05e4\\\\u05d5\\\\u05df \\\\u05d9\\\\u05e8\\\\u05d3\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201con the north side of Jerusalem.\\\\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05d3\\\\u05d5\\\\u05d3</span> \\\\u201cthe city of David,\\\\u201d which is also called <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d3\\\\u05ea \\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span>, \\\\u201cthe stronghold of Zion,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cZion,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8 \\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cthe mount Zion.\\\\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \\\\u201cthe mount of the house of the Lord,\\\\u201d \\\\u201cthe holy mount,\\\\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>"], ["Join this verse to the following : \\\\u201cThou hast said, I will ascend,\\\\u201d etc. \\\\u201cbut thou shalt be brought down,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span dir=\\\\"rtl\\\\">\\\\u05ea</span> being absorbed by <span dir=\\\\"rtl\\\\">\\\\u05d3</span>; the Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05de</span> proves that it is Hithpael.<sup>13</sup><i class=\\\\"footnote\\\\">The Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05de</span> distinguishes it from the Niphal; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05e0\\\\u05b0\\\\ufb33\\\\u05c7\\\\u05de\\\\u05b6\\\\u05d4\\\\u2550\\\\u05d0\\\\u05b6\\\\ufb33\\\\u05c7\\\\u05de\\\\u05b6\\\\u05d4</span> is the Niphal, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05ea\\\\u05b0\\\\ufb33\\\\u05b7\\\\ufb3e\\\\u05b6\\\\u05d4\\\\u2550\\\\u05d0\\\\u05b6\\\\ufb33\\\\u05b7\\\\ufb3e\\\\u05b6\\\\u05d4</span> the Hithpael.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d2\\\\u05d9\\\\u05d7\\\\u05d5</span>. They shall look. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d9\\\\u05da \\\\u05d9\\\\u05ea\\\\u05d1\\\\u05d5\\\\u05e0\\\\u05e0\\\\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThey shall narrowly look upon thee.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class=\\\\"footnote\\\\">The masculine suffix in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e2\\\\u05c7\\\\u05e8\\\\u05c7\\\\u05d9\\\\u05d5</span> is supposed to refer to <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span>. See Note 21.</i> Some refer the suffix to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cwilderness,\\\\u201d others to the Babylonian king, explaining <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05d5 \\\\u05d4\\\\u05e8\\\\u05e1</span> \\\\u201che hath pulled down his own cities.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e4\\\\u05ea\\\\u05d7</span>. <i>He did not open</i>. Supply, \\\\u201ctheir prison.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">It is not clear whether I. E. takes <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05de\\\\u05d0\\\\u05e1\\\\u05e8\\\\u05dd \\\\u2550 \\\\u05d1\\\\u05d9\\\\u05ea\\\\u05d4</span> \\\\u201cprison,\\\\u201d or supplies <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05de\\\\u05d0\\\\u05e1\\\\u05e8\\\\u05dd</span>, and besides the verb <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05d1</span> \\\\u201cto return;\\\\u201d the rendering of the whole phrase would accordingly be, \\\\u201cHe opens not their prison, that they return home.\\\\u201d</i>"], ["<i>In his house</i>. Which he had prepared for himself, that is \\\\u201cthe grave;\\\\u201d comp. \\\\u201cman goeth to his long home\\\\u201d (Eccl. xii. 5)."], ["There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class=\\\\"footnote\\\\">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \\\\u201cPrepare slaughter for his sons\\\\u201d (ver. 21).<sup>18</sup><i class=\\\\"footnote\\\\">The question seems to be, whether this prophecy (verses 4\\\\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\\\\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \\\\u201cPrepare slaughter <i>for his children</i>,\\\\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e6\\\\u05e8</span> As a bough. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05d5\\\\u05e2\\\\u05e0\\\\u05d9</span> <i>Pierced</i>. Comp. <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nppoGmmmgaaaaD//Z\\\\n\\\\"> (<span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05df</span>) \\\\u201cto pierce\\\\u201d in Arabic. According to some,\\\\u2014who in a rather circuitous way derive it from <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05df</span> \\\\u201cto load,\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05e0\\\\u05d5</span> \\\\u201cload\\\\u201d (Gen. xlv. 17)\\\\u2014\\\\u201cfull.\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05e2\\\\u05e0\\\\u05d9 \\\\u05d7\\\\u05e8\\\\u05d1</span> \\\\u201cfull of wounds with the sword.\\\\u201d A. V., \\\\u201cThrust through with a sword.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d1\\\\u05e1</span> <i>Trodden</i>, A verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span>; (root <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e1</span>.)"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05e8</span> <i>Thou shall be joined</i>. The radical <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is dropped;<sup>20</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d3</span> \\\\u201cto join.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d4\\\\u05d1</span> \\\\u201cI love\\\\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is omitted, and the word is derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d3</span> \\\\u201cto be together.\\\\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \\\\u201cAnd he pulled down his cities\\\\u201d (ver. 17).<sup>21</sup><i class=\\\\"footnote\\\\">According to this remark, the suffix in <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span> \\\\u201cthe world.\\\\u201d V. 17, I. E. seems to be of opinion that it refers to <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span>, introducing the other explanation by <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cSome say.\\\\u201d</i>"], ["<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05dd</span> Enemies.<sup>22</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd\\\\u2550\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05dd</span>. The interchange of <span dir=\\\\"rtl\\\\">\\\\u05e6</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\\\\u00e6an ones, <i>e.g.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8\\\\u2550\\\\u05e6\\\\u05d9\\\\u05e8</span> \\\\u201cmessenger;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e2 \\\\u2550 \\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cearth.\\\\u201d A. V., \\\\u201cCities.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05da</span> \\\\u201cthine enemy\\\\u201d (1 Sam. xxviii. 16). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d5 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05de\\\\u05dc\\\\u05d0\\\\u05d5\\\\u2550\\\\u05d5\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d5</span>. According to others : \\\\u201cthe face of the world will then be filled with cities,\\\\u201d because the Babylonian kings will no longer be the masters of the earth."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRemnant.\\\\u201d</i> Comp. Lev. xx. 6. The father is meant. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d9\\\\u05df</span> Son. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d3</span> Grandson.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNephew.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBittern.\\\\u201d</i> A well known animal. According to some <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3</span> \\\\u201cto roll\\\\u201d\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3\\\\u05ea\\\\u05d9</span> \\\\u201cI rolled\\\\u201d (xxxviii 12)\\\\u2014on account of its power of rolling itself together. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05d0\\\\u05d8\\\\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed."], ["<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class=\\\\"footnote\\\\">According to I. E. the unchangeable decree of the Lord is called \\\\u201cHis oath;\\\\u201d it is an anthropomorphism.</i> <i>I thought</i>. \\\\u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\\\\u201d"], ["<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains."], ["<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn."], ["<i>For the Lord of hosts</i>, etc. \\\\u201cSince the Lord has decreed, who can annul it?\\\\u201d"], ["<span dir=\\\\"ltr\\\\">.<sup>27</sup><i class=\\\\"footnote\\\\">Here a new chapter commences, according to I. E.</i></span><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05d0</span> \\\\u201cThe prophecy\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBurden.\\\\u201d</i> or \\\\u201ca parable in the prophetic style,\\\\u201d as is apparent from the words \\\\u201cFor out of the serpent\\\\u2019s root,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05e2</span> <i>Cockatrice</i>. It is the same as <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05e2\\\\u05e0\\\\u05d9</span> (xi. 8); it is more dangerous than the serpent.\\\\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e3 \\\\u05de\\\\u05e2\\\\u05d5\\\\u05e4\\\\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u05d3\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\\\\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05da</span> <i>And thy remnant</i> Thy children; comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d5</span> \\\\u201cto his posterity\\\\u201d (Dan. xi. 4)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \\\\u201cthat the Lord hath founded Zion\\\\u201d (ver. xxxii).<sup>29</sup><i class=\\\\"footnote\\\\">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d3</span> <i>Alone</i>. Related to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b8\\\\u05d3\\\\u05b8\\\\u05d3</span> \\\\u201calone.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05d9\\\\u05d5</span> <i>In his castles.<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn his appointed times.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d3</span> admits both meanings: \\\\u201cthe appointed time,\\\\u201d and \\\\u201cthe appointed place.\\\\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d4 \\\\u05d9\\\\u05e2\\\\u05e0\\\\u05d4 \\\\u05de\\\\u05dc\\\\u05d0\\\\u05db\\\\u05d9 \\\\u05e0\\\\u05d5\\\\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class=\\\\"footnote\\\\">See iii. 12. A. V., \\\\u201cWhat shall one then answer the messengers of the nation.\\\\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the night.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05dc</span> is in the construct state. It is an elliptical expression for \\\\u201cin the night of such and such a day of the week.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \\\\u201cthe house,\\\\u201d but not the qualifying genitive. If <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b5\\\\u05d9\\\\u05dc</span> could only be the construct state, the whole sentence, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d3\\\\u05d3 \\\\u05e2\\\\u05e8 \\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOf Moab.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1\\\\u2550\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span>; the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is omitted.<sup>4</sup><i class=\\\\"footnote\\\\">\\\\u201cAr\\\\u201d and \\\\u201cKir\\\\u201d being proper nouns, cannot govern a genitive; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8 \\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e8 \\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> are therefore explained by I. E. to be identical with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8 \\\\u05d1\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e8 \\\\u05d1\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3\\\\u05de\\\\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBrought to silence.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d3\\\\u05de\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cand I shall destroy\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">On Hos. iv. 5, I. E. remarks that <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d4</span> followed by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc</span> signifies \\\\u201cto be similar,\\\\u201d without <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc</span> \\\\u201cto destroy.\\\\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo Bajith.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1 \\\\u05d4\\\\u05d1\\\\u05d9\\\\u05ea\\\\u2550\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class=\\\\"footnote\\\\">I. E. does not take \\\\u201cthe high places\\\\u201d as in apposition \\\\u201cto Bajith and Diabon,\\\\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d4</span> \\\\u201ca high place,\\\\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d5 \\\\u05d7\\\\u05d5\\\\u05d1</span> \\\\u201chis pledge for the debt\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d4</span> can be participle passive fem. Kal of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3\\\\u05e2</span> \\\\u201cto cut,\\\\u201d or a noun like <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cvictory.\\\\u201d (Ex. xxxii. 18); the former is rejected, probably because <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05bc\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05bc\\\\u05dc\\\\u05b8\\\\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05d1\\\\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d7\\\\u05d1\\\\u05e8\\\\u05ea\\\\u05d5</span> \\\\u201cAnd with his stripes\\\\u201d (liii. 5) is certainly nearer and more similar to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b0\\\\u05bc\\\\u05d3\\\\u05d5\\\\u05bc\\\\u05e2\\\\u05b8\\\\u05d4</span> than is <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b2\\\\u05d1\\\\u05b9\\\\u05dc\\\\u05b8\\\\u05ea\\\\u05d5\\\\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> before <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d5\\\\u05e7\\\\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d5 \\\\u05d1\\\\u05d7\\\\u05d5\\\\u05d1\\\\u2550\\\\u05d7\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d5 \\\\u05d7\\\\u05d5\\\\u05d1</span>, or by extending the force of the preposition before <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc \\\\u05d3\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05d5</span>, and referring it also to <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d6\\\\u05e7\\\\u05df</span>.</i> (Ez. xviii. 7). The preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> \\\\u201con\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05d5</span> governs also <span dir=\\\\"ltr\\\\">.<sup>10</sup><i class=\\\\"footnote\\\\">The passage is to be rendered, according to I. E., \\\\u201cAnd on every beard is cutting.\\\\u201d</i></span><span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d6\\\\u05e7\\\\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class=\\\\"footnote\\\\">The words referred to are <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05dc \\\\u05d0\\\\u05d1\\\\u05d9\\\\u05da \\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d6\\\\u05e8\\\\u05da \\\\u05d5\\\\u05d0\\\\u05ea \\\\u05e9\\\\u05d3\\\\u05d9</span>, which are equal to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05dc \\\\u05d0\\\\u05d1\\\\u05d9\\\\u05da \\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d6\\\\u05e8\\\\u05da \\\\u05d5\\\\u05de\\\\u05d0\\\\u05ea \\\\u05e9\\\\u05d3\\\\u05d9</span> \\\\u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\\\\u201d</i>"], ["<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class=\\\\"footnote\\\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1</span> \\\\u201cinhabitant\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> \\\\u201cpeople,\\\\u201d in the latter <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> (f.) \\\\u201cland\\\\u201d is supplied.</i><sup>12</sup><i class=\\\\"footnote\\\\">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1</span> \\\\u201cinhabitant\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> \\\\u201cpeople,\\\\u201d in the latter <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> (f.) \\\\u201cland\\\\u201d is supplied.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dc</span> <i>Shall howl</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9\\\\u05d8\\\\u05d9\\\\u05d1</span> \\\\u201che will do good\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">The regular future Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d8\\\\u05d1</span> is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05d9\\\\u05b4\\\\u05d8\\\\u05b4\\\\u05d9\\\\u05d1</span>, that of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dc\\\\u05dc</span> is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05d9\\\\u05b4\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5 \\\\u05d9\\\\u05e8\\\\u05e2\\\\u05d4 \\\\u05dc\\\\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHis life shall be grievous unto him.\\\\u201d</i> \\\\u201cThe soul of Moab shall cry out<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e2\\\\u05d4</span> is derived by I. E. from <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05e2 \\\\u2550 \\\\u05d9\\\\u05e8\\\\u05e2</span> \\\\u201cto cry out.\\\\u201d</i> unto him,\\\\u201d or \\\\u201cthe soul of every one of the armed soldiers will shout and say.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> For Moab. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7\\\\u05d9\\\\u05d4 \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHis fugitives.\\\\u201d</i> The bars of the country cry, etc.; comp. \\\\u201cHowl, O gate\\\\u201d (xiv. 31); or \\\\u201cHer bars have been brought to Egypt,\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">Zoan is, according to Targum and LXX., \\\\u201cTanis\\\\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b9 \\\\u05d4\\\\u05b9 \\\\u05d5\\\\u05b9 \\\\u05d9\\\\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class=\\\\"footnote\\\\">Against Jerusalem, after having conquered Moab.</i> or \\\\u201cto Zoar<sup>19</sup><i class=\\\\"footnote\\\\">See Gen. xiii. 10, xix. 22.</i> near Sodom\\\\u201d; in either case <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05dc\\\\u05ea \\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05d4</span> \\\\u201ca heifer of three years old\\\\u201dis in apposition to Zoar;<sup>20</sup><i class=\\\\"footnote\\\\">I. E. does not explain why Zoar or Zoan is called \\\\u201ca heifer of three years old.\\\\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7\\\\u05d9\\\\u05d4</span> being equivalent to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d7\\\\u05d9\\\\u05d4</span> \\\\u2014not to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05d4</span> for how could a participle passive be formed of a neuter verb!\\\\u2014\\\\u201cher fugitive men came to Zoar.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e2\\\\u05e8\\\\u05d5</span> <i>They shall raise up</i>. The second <span dir=\\\\"rtl\\\\">\\\\u05e2</span> is not radical, but the reduplication of the radical <span dir=\\\\"rtl\\\\">\\\\u05e2</span>. The form is irregular.<sup>21</sup><i class=\\\\"footnote\\\\">The regular Polel of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e8</span> is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e2\\\\u05b9\\\\u05e8\\\\u05b5\\\\u05e8\\\\u05d5\\\\u05bc</span>.</i>"], ["<i>Nimrim</i>. Name of a place.<sup>22</sup><i class=\\\\"footnote\\\\">It is not clear whether I. E. takes only <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> or <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05e0\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05de\\\\u05d5\\\\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDesolate.\\\\u201d</i> It is a noun; for were it participle Hiphil of a verb <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05de\\\\u05dd) \\\\u05e2\\\\u05f4\\\\u05e2</span>, the <span dir=\\\\"rtl\\\\">\\\\u05e9</span> would have Hirek <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b4\\\\u05de\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05ea)</span>."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05e8\\\\u05d4</span> <i>Abundance</i>. A noun. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05ea\\\\u05dd</span> <i>And that which they have laid up</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05d5\\\\u05df</span> \\\\u201cthat which hath been delivered him to keep\\\\u201d (Lev. v. 23).\\\\u2014\\\\u201cThey will carry their treasures to the willows of the brook, to hide them there,\\\\u201d or better \\\\u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\\\\u201d that is, they will carry their property to another place, where it may be kept for them."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span> <i>Unto</i>. To be repeated before <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e8 \\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cunto Beer Elim.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e4\\\\u05d5\\\\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMore.\\\\u201d</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cevils;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05d6\\\\u05d5\\\\u05ea\\\\u2550\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05ea</span> \\\\u201cimpertinent words\\\\u201d (Prov. xviii. 23). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d0\\\\u05e9\\\\u05d9\\\\u05ea</span> <i>For I will bring</i>. To be repeated before <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05dc\\\\u05d8\\\\u05ea</span>: \\\\u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\\\\u201d"]], [["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe lamb.\\\\u201d</i> A species of camel, that runs swiftly; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05e8\\\\u05d9</span> \\\\u201cthe swift messenger\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">Literally, \\\\u201cthe rider on the dromedary\\\\u201d or \\\\u201cits leader.\\\\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05e8</span> \\\\u201cthe dromedary,\\\\u201d is called <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e9\\\\u05dc \\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe ruler of the earth,\\\\u201d because its strides over the ground are the greatest;<sup>3</sup><i class=\\\\"footnote\\\\">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class=\\\\"footnote\\\\">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \\\\u201cThe dromedary of the ruler of the land.\\\\u201d According to this opinion, we must assume that the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span> \\\\u201cdromedary\\\\u201d is here used instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05d9</span> \\\\u201cthe rider.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4</span> <i>And he</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIt.\\\\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32."], ["<i>Take counsel</i>, etc. The prophet says to Moab, \\\\u201cBefore this misfortune befalls thee, take counsel for thyself.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d4</span> \\\\u201ceating\\\\u201d (1 Kings xxi. 32); comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cjudges\\\\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d3\\\\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class=\\\\"footnote\\\\">The difference between <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3\\\\u05d7</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d3\\\\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee."], ["<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class=\\\\"footnote\\\\">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e5</span> \\\\u201cto suck,\\\\u201d or \\\\u201cto press; comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d5</span> \\\\u201cYou press out\\\\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class=\\\\"footnote\\\\">The plural of the verb <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05d5</span> does not agree with the singular <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05de\\\\u05e1</span>; I. E. supplies therefore the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201carmies,\\\\u201d as the noun governing the genitive <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05de\\\\u05dd</span> \\\\u201cof the oppressor.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e1\\\\u05d3</span> For the piety<sup>9</sup><i class=\\\\"footnote\\\\">The throne will be established as a reward for the piety of Hezekiah. A. V., \\\\u201cIn mercy,\\\\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05d9\\\\u05e8</span> <i>Quick</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201chasting.\\\\u201d</i> Root <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e8</span> \\\\u201cto be quick;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e8\\\\u05d4</span> \\\\u201cquickly.\\\\u201d"], ["<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> <i>Proud</i>. The omission of the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is irregular.<sup>11</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d0\\\\u05d4</span> \\\\u201cto be proud.\\\\u201d Kimchi compares <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bc\\\\u05b5\\\\u05d0\\\\u05b6\\\\u05d4 \\\\u2550 \\\\u05e0\\\\u05bc\\\\u05b5\\\\u05d0</span> with <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b5\\\\u05e2\\\\u05b6\\\\u05d4 \\\\u2550 \\\\u05e8\\\\u05b5\\\\u05e2\\\\u05b7</span> \\\\u201cfriend.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05df \\\\u05d1\\\\u05d3\\\\u05d9\\\\u05d5</span> <i>His branches</i><sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201clies.\\\\u201d \\\\u201cBranches\\\\u201d is a figurative expression for \\\\u201cchildren:\\\\u201d the meaning of the whole phrase is, \\\\u201chis children will not be as proud as he is.\\\\u201d</i> <i>will not be so</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dd</span> \\\\u201cbranches\\\\u201d (Ez. xvii. 6). Others render <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05d5</span> \\\\u201chis thoughts\\\\u201dand <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05df</span> \\\\u201cright\\\\u201d; comp. Num. xxvii. 7. As to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05d5</span> \\\\u201chis thoughts\\\\u201dcomp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05da</span> \\\\u201cthy words\\\\u201d (Job xi. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05e9\\\\u05d9 \\\\u05e7\\\\u05d9\\\\u05e8 \\\\u05d7\\\\u05e8\\\\u05e9\\\\u05ea \\\\u05ea\\\\u05d4\\\\u05d2\\\\u05d5 \\\\u05d0\\\\u05da \\\\u05e0\\\\u05db\\\\u05d0\\\\u05d9\\\\u05dd</span> Some explain, \\\\u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\\\\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05e9\\\\u05d9</span> \\\\u201cfoundations,\\\\u201d comp. the Chald\\\\u00e6an <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05bb\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05d9\\\\u05b8\\\\u05d0</span> \\\\u201cthe foundations\\\\u201d (Ezra iv. 12). I, however, prefer to connect <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05e9\\\\u05d9</span> with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05e9\\\\u05d9</span> \\\\u201cflagons\\\\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\\\\u2014\\\\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">In both explanations the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05da \\\\u05e0\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b6\\\\u05dd</span> \\\\u201cthey,\\\\u201d that is the foundations; in the second <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d7\\\\u05e0\\\\u05d5</span> \\\\u201cwe.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d3\\\\u05de\\\\u05d5\\\\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFields.\\\\u201d</i> Comp.Deut.xxxii.32. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLanguish.\\\\u201d</i> Each of them languisheth.<sup>16</sup><i class=\\\\"footnote\\\\">See c. ii., Note 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05e0\\\\u05d5\\\\u05d9\\\\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe lords of the heathen.\\\\u201d</i> Comp.<sup>18</sup><i class=\\\\"footnote\\\\">The instances quoted are to prove the use of the plural of nouns denoting \\\\u201cmaster\\\\u201d or \\\\u201clord\\\\u201d in reference to an individual.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05d5\\\\u05e1\\\\u05e3</span> \\\\u201cthe master of Joseph\\\\u201d (Gen. xxxix. 20). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cto his owner\\\\u201d (Ex. xxi. 34). The king<sup>19</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dd \\\\u05de\\\\u05dc\\\\u05db\\\\u05d9 \\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8</span>, \\\\u201cThe kings of Assyria are meant,\\\\u201d but the instances quoted by I. E. show that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9</span> signifies \\\\u201cchief,\\\\u201d not \\\\u201cchiefs.\\\\u201d We must therefore read either <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05de\\\\u05dc\\\\u05da \\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8</span>, \\\\u201cAnd this is the king of Assyria,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05d4\\\\u05dd \\\\u05de\\\\u05dc\\\\u05db\\\\u05d9 \\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8</span>, \\\\u201cor the kings of Assyria are meant thereby.\\\\u201d In the latter case a second explanation is given, which leaves to the plural <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9</span> its proper meaning \\\\u201cchiefs.\\\\u201d</i> of Assyria is meant by <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d5\\\\u05d9\\\\u05dd</span> \\\\u201cthe chief of nations.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05de\\\\u05d5</span> <i>Have broken down</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd</span> \\\\u201cto smite;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dc\\\\u05de\\\\u05d4</span> \\\\u201cAnd she smote\\\\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05d7\\\\u05ea\\\\u05d9\\\\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHer branches.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d9\\\\u05da \\\\u05e4\\\\u05e8\\\\u05d3\\\\u05e1 \\\\u05d3\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cthy plants an orchard of pomegranates\\\\u201d (Song iv. 13). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05e9\\\\u05d5</span> <i>They spread</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cspread\\\\u201d (2 Sam. xxx. 16)."], ["<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc</span> \\\\u201cfor.\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">Before <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05df</span> \\\\u201cFor the vine of Sibma.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d5\\\\u05da</span> <i>I will water thee</i>. An irregular form; <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is instead of <span dir=\\\\"rtl\\\\">\\\\u05d5</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d5</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e6\\\\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d3\\\\u05d3 .(\\\\u05e7\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\\\u201cHedad,\\\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\\\u201cHedad\\\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class=\\\\"footnote\\\\">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05e2</span> <i>He will shout</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d4</span> \\\\u201cblowing the trumpet\\\\u201d (Lev. xxiii. 24); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05e2</span> is Polel of a verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d3\\\\u05d3</span>.<sup>24</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05e2</span> \\\\u201cto shout.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \\\\u201cHedad,\\\\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \\\\u201cHedad\\\\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>"], ["<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking."], ["<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05db\\\\u05dc</span> \\\\u201cAnd he shall not prevail.\\\\u201d The second explanation is preferable.<sup>25</sup><i class=\\\\"footnote\\\\">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>"], ["<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class=\\\\"footnote\\\\">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \\\\u201chath spoken,\\\\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding."], ["<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class=\\\\"footnote\\\\">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05dc\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> \\\\u201cShall be diminished, and but very few will remain.<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall be contemned, with all that great multitude.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05db\\\\u05d1\\\\u05d9\\\\u05e8</span> \\\\u201cNot great,\\\\u201d<sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFeeble.\\\\u201d</i> quantitative; comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cmany\\\\u201d (Job xxxiv. 24), or \\\\u201cNot great,\\\\u201d qualitative; the meaning of the phrase is \\\\u201cthere will not be left of them any great man;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d9\\\\u05e8</span> \\\\u201cgreat\\\\u201d (Job xxxvi. 5)."]], [["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class=\\\\"footnote\\\\">Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8</span> \\\\u201cto depart;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8</span> is participle Hophal: \\\\u201ccaused to depart,\\\\u201d or \\\\u201ctaken away.\\\\u201d</i><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05d9\\\\u05e8</span> \\\\u201cHe took away\\\\u201d (xviii. 5). <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05e9\\\\u05e7 \\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8 \\\\u05de\\\\u05e2\\\\u05d9\\\\u05e8</span> \\\\u201cDamascus is taken away from being a city.\\\\u201d Join <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8</span> with the feminine noun <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05e9\\\\u05e7</span>, although it has a masculine form. More correctly, however, <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05e9\\\\u05e7</span> may be taken as equal to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd \\\\u05d3\\\\u05de\\\\u05e9\\\\u05e7</span> \\\\u201cthe people of Damascus,\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05e9\\\\u05e7 \\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8 \\\\u05de\\\\u05e2\\\\u05d9\\\\u05e8</span> \\\\u201cThe people of Damascus will be taken away from the city.\\\\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class=\\\\"footnote\\\\">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4</span> \\\\u201cand she will be,\\\\u201d is used. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d9</span> <i>Heap</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d9\\\\u05d9\\\\u05dd</span> \\\\u201cto heaps\\\\u201d (Ps. lxxix. 1); the <span dir=\\\\"rtl\\\\">\\\\u05de</span> is not radical."], ["<i>The cities</i>, etc. This was caused by the king of Assyria."], ["<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class=\\\\"footnote\\\\">According to the Hebrew text: \\\\u201cWhen Sennacherib came, he took <span dir=\\\\"rtl\\\\">(\\\\u05ea\\\\u05e4\\\\u05e9)</span> Damascus and also Samaria with its fortresses.\\\\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\\\\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05e9</span>, the Niphal <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05e4\\\\u05e9\\\\u05d4</span>, and translate \\\\u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\\\\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \\\\u201cThe glory of Jacob shall be made thin\\\\u201d (ver. 4). Others explain, \\\\u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3 \\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> is, according to this explanation, to be translated by \\\\u201cas if it were a glory for the children of Israel,\\\\u201d or \\\\u201cnearly a glory,\\\\u201d etc. For both significations of the prefix <span dir=\\\\"rtl\\\\">\\\\u05db</span> a sufficient number of instances can be adduced.</i>"], ["<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity."], ["<i>And it shall be</i>, the first time.<sup>6</sup><i class=\\\\"footnote\\\\">I. E. does not here explain the repetition of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class=\\\\"footnote\\\\">I. E. does not here explain the repetition of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05e1\\\\u05e3 \\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e7\\\\u05d5\\\\u05e6\\\\u05e8</span> \\\\u201cthe harvestman,\\\\u201d must be supplied before <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class=\\\\"footnote\\\\">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e4\\\\u05d4\\\\u2550\\\\u05e8\\\\u05e4\\\\u05d0</span> \\\\u201cto be weak,\\\\u201d or from some other source.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05d5\\\\u05e7\\\\u05e3</span> <i>As the shaking of</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05e3</span> \\\\u201cand he will cut down\\\\u201d (x. 34); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05e7\\\\u05d5\\\\u05e4\\\\u05d5</span> \\\\u201clet them kill\\\\u201d (xxix. 1). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe uppermost bough.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e8\\\\u05da</span> \\\\u201cHe hath exalted thee\\\\u201d (Deut. xxvi. 18); the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\n\\\\"> \\\\u201cchief.\\\\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \\\\u201cberries.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4 \\\\u05e4\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d4</span> is not an attribute to <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4</span>, because it is feminine, while <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e3</span> \\\\u201cbranch\\\\u201d is masculine, but to the noun referred to by the pronoun <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8</span> \\\\u201cher,\\\\u201d that is, \\\\u201cthe olive tree.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4 \\\\u05e4\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d4</span> means accordingly, \\\\u201cIn the branches of her that is fruitful.\\\\u201d A. V., \\\\u201cIn the outmost fruitful branches thereof.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e2\\\\u05d4 \\\\u05d4\\\\u05d0\\\\u05d3\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05e2\\\\u05e9\\\\u05d4\\\\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class=\\\\"footnote\\\\">It is remarkable that I. E. makes a similar remark on all passages where the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d7\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNor the images.\\\\u201d</i> The <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is not radical; comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d7\\\\u05de\\\\u05e0\\\\u05d9\\\\u05d5\\\\u05ea</span> \\\\u201cmerciful\\\\u201d (Lam. iv. 10). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> are images made like chariots in honour of the sun <span dir=\\\\"rtl\\\\">(\\\\u05d7\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b8\\\\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3)."], ["<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \\\\u201cthey\\\\u201d the Canaanites are meant. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05e9</span> <i>The tree</i>.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBough.\\\\u201d</i> Comp. Ezek. xxxi. 3. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e8</span> \\\\u201cAnd the uppermost branch.\\\\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class=\\\\"footnote\\\\">This remark is caused by the change of the number from the plural in <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9 \\\\u05de\\\\u05e2\\\\u05d6\\\\u05d5</span> \\\\u201chis strong cities,\\\\u201d to the singular in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4</span> \\\\u201cAnd she shall be.\\\\u201d</i>"], ["<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\n\\\\"> \\\\u201cto flourish.\\\\u201d A. V., \\\\u201cpleasant.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8</span> means likewise \\\\u201cgrowing quickly.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05de\\\\u05d5\\\\u05e8\\\\u05ea \\\\u05e9\\\\u05d5\\\\u05e8\\\\u05e7 \\\\u05d6\\\\u05e8 \\\\u2550 \\\\u05d5\\\\u05d6\\\\u05de\\\\u05d5\\\\u05e8\\\\u05ea \\\\u05d6\\\\u05e8</span> \\\\u201cAnd a branch of a thriving vine-tree.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith strange slips.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d2\\\\u05e9\\\\u05d2\\\\u05d9</span> <i>Thou shalt make to grow</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05d0</span> \\\\u201cto be large;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05d0</span> \\\\u201cgreat.\\\\u201d \\\\u201cThou shalt make it to grow quickly.\\\\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class=\\\\"footnote\\\\">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3</span> There will depart.<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall be a heap.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>The branch</i>.<sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe harvest.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d9</span> \\\\u201cin my branch\\\\u201d (Job xxix. 19)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05dc\\\\u05d4</span> <i>Sore</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cGrief\\\\u201d</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d4</span> \\\\u201cplague,\\\\u201d to which the word is an attribute <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05db\\\\u05d4 \\\\u05e0\\\\u05d7\\\\u05dc\\\\u05d4 \\\\u2550 \\\\u05e0\\\\u05d7\\\\u05dc\\\\u05d4)</span>, \\\\u201ca sore plague;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d4 \\\\u05d5\\\\u05de\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5</span> \\\\u201cand their meat plenteous\\\\u201d (Hab. i. 16) \\\\u2550 <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d4 \\\\u05d5\\\\u05de\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5 \\\\u05d0\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d4</span>.<span dir=\\\\"ltr\\\\"><sup>21</sup><i class=\\\\"footnote\\\\">The assumption of the ellipsis of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d4</span> \\\\u201cplague,\\\\u201d is based on the difference in respect to the genders of the noun <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05dd</span> (masc.), and the adjective <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05dc\\\\u05d4</span> (fem.); the same is the case in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d4</span>, which is explained by I. E. to be equal to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d5 \\\\u05d0\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d4 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05d0\\\\u05d1 \\\\u05d0\\\\u05e0\\\\u05d5\\\\u05e9</span> \\\\u201cand of desperate sorrow;\\\\u201d with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d5\\\\u05e9</span> con-connect <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05e0\\\\u05e9</span> \\\\u201cand it was very sick\\\\u201d (2 Sam. xii. 15). \\\\u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\\\\u201d"], ["<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05df</span> <i>That make a rushing</i>. It is of the same root <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05d0\\\\u05d4)</span> as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cnoise.\\\\u201d The <span dir=\\\\"rtl\\\\">\\\\u05e0</span> in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05df</span> is not radical;<sup>22</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d4</span> \\\\u201cto rush.\\\\u201d</i> the form of the noun is like that of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d3\\\\u05d5\\\\u05df</span> \\\\u201cpride\\\\u201d (Prov. xi. 2)."], ["<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class=\\\\"footnote\\\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\\\u201call of them\\\\u201d (ibid.) be taken as a hyperbole.</i>"], ["<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class=\\\\"footnote\\\\">By this remark, I. E. meant perhaps to say that \\\\u201ceventide\\\\u201d is to be considered as a figurative expression, signifying \\\\u201cdistress,\\\\u201d \\\\u201canxiety.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d4\\\\u05d4</span> <i>Trouble</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d4\\\\u05d5\\\\u05ea</span> \\\\u201cterror\\\\u201d (Ez. xxvi. 21); <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05dc\\\\u05d4 \\\\u2550 \\\\u05d1\\\\u05dc\\\\u05d4\\\\u05d4</span> like <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e9 \\\\u2550 \\\\u05db\\\\u05e9\\\\u05d1</span> \\\\u201clamb.\\\\u201d <i>And he is not</i>. \\\\u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class=\\\\"footnote\\\\">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \\\\u201call of them\\\\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class=\\\\"footnote\\\\">See c. xvi., note 27.</i>"]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d9</span> <i>Oh !</i><sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWoe.\\\\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05dc\\\\u05e6\\\\u05dc</span> <i>Shadowing</i>. Reduplication of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05dc</span> \\\\u201cshadow.\\\\u201d A shady land is identical with \\\\u201ca wide land.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">The idea of connecting \\\\u201cshady\\\\u201d with \\\\u201cwide,\\\\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class=\\\\"footnote\\\\">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\\\\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>"], ["<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \\\\u201cthe rivers\\\\u201d mentioned before, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d9 \\\\u05de\\\\u05de\\\\u05e9\\\\u05da \\\\u05d5\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cScattered and peeled.\\\\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df \\\\u05d4\\\\u05d5\\\\u05d0</span> <i>From thence</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom their beginning.\\\\u201d</i> From that people, or from those rivers.<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05bc\\\\u05b6\\\\u05e0\\\\u05bc\\\\u05d5\\\\u05bc \\\\u2550 \\\\u05de\\\\u05df \\\\u05d4\\\\u05d5\\\\u05bc\\\\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d0</span> a reference to the plural <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d9</span> \\\\u201crivers,\\\\u201d is very strange. Instead of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d9</span> we have perhaps to read <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b5\\\\u05d1\\\\u05b6\\\\u05e8 \\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d9</span></i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d9 \\\\u05e7\\\\u05d5 \\\\u05e7\\\\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA nation meted out.\\\\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d1\\\\u05d5\\\\u05e1\\\\u05d4</span> And therefore it is trodden down. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d6\\\\u05d0\\\\u05d5</span> <i>They have spoiled</i>. <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is to replace the second <span dir=\\\\"rtl\\\\">\\\\u05d6</span> of the root which is omitted; comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cthey are thin\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05dc</span> \\\\u201cto be poor.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05dc\\\\u05d5 \\\\u2550 \\\\u05d3\\\\u05dc\\\\u05d9\\\\u05d5</span> as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d6\\\\u05d6\\\\u05d5 \\\\u2550 \\\\u05d1\\\\u05d5\\\\u05d0\\\\u05d5</span>.<br>8a I. E. himself is of opinion that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b8\\\\u05d6\\\\u05d5\\\\u05bc \\\\u2550 \\\\u05d1\\\\u05d6\\\\u05d0\\\\u05d5</span>. See Moznaim, sub voce, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05e4\\\\u05d9\\\\u05dd</span>, and Zahoth, On the Numerals, sub voce <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \\\\u201ckings;\\\\u201d comp. \\\\u201cThe water of the river\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">To this phrase Isaiah adds the explanation: \\\\u201cThe king of Assyria.\\\\u201d</i> (viii. 7)."], ["<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib."], ["<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class=\\\\"footnote\\\\">In order to remove the anthropomorphism, \\\\u201cGod takes rest,\\\\u201d I. E. substitutes for \\\\u201cGod,\\\\u201d or the pronoun referring to Him, the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e0\\\\u05d4</span> (lit. \\\\u201cdwelling,\\\\u201d) \\\\u201cthe divine glory revealed in His works.\\\\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05d8\\\\u05d4</span> \\\\u201cAnd I shall see.\\\\u201d<sup>11</sup><i class=\\\\"footnote\\\\">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d9</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d9</span>\\\\u2014the word is quoted by I. E. without <span dir=\\\\"rtl\\\\">\\\\u05d1</span>\\\\u2014and explained by this remark, the exceptional construction of the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05d8</span> with a noun without the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span>; he says that it has the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05d4</span> \\\\u201cto see,\\\\u201d which governs the accusative.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9\\\\u05e8 \\\\u05e6\\\\u05d7 \\\\u2550 \\\\u05e6\\\\u05d7</span> \\\\u201cPure air.\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">According to I. E. the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05dd \\\\u05e6\\\\u05d7 \\\\u05d0\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05e8</span>, must be rendered \\\\u201cwhen the pure air is warm after the rain.\\\\u201d A. V., \\\\u201cLike a clear heat upon herbs.\\\\u201d</i><sup>12</sup><i class=\\\\"footnote\\\\">According to I. E. the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05dd \\\\u05e6\\\\u05d7 \\\\u05d0\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05e8</span>, must be rendered \\\\u201cwhen the pure air is warm after the rain.\\\\u201d A. V., \\\\u201cLike a clear heat upon herbs.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05e8</span> <i>After rain</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05df \\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d5</span> \\\\u201cthe cloud of his rain\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHis bright cloud.\\\\u201d</i> (Job xxxvii. 11). The sun is also called <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8</span>, the moon too,\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d2\\\\u05d3\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cgreat luminaries\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">Sun and moon.</i> (Ps. cxxxvi. 7)\\\\u2014because they are the cause of the rain,<sup>14a</sup><i class=\\\\"footnote\\\\">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05de\\\\u05dc</span> <i>Ripening</i>, Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d2\\\\u05de\\\\u05dc</span> \\\\u201cAnd it ripened\\\\u201d (Num. xvii. 23). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05e0\\\\u05e6\\\\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05dc\\\\u05d6\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d8\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05ea</span> The large branches, that spread <span dir=\\\\"rtl\\\\">(\\\\u05e0\\\\u05d8\\\\u05e9)</span> widely. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05ea \\\\u2550 \\\\u05d4\\\\u05ea\\\\u05d6</span> \\\\u201cHe cut.\\\\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class=\\\\"footnote\\\\">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05e7 \\\\u05e2\\\\u05d1\\\\u05e8</span> \\\\u201cHath gone, passed by\\\\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\\\\u201d"], ["<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d9\\\\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b5\\\\u05e9\\\\u05c1</span> (Est. i. 6), and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05e9\\\\u05c1</span> <span dir=\\\\"ltr\\\\">(1</span> Chron. xxix. 2), \\\\u201cmarble.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e5</span> <i>And shall summer</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e5</span> \\\\u201csummer\\\\u201d (Gen. viii. 22). <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05e8\\\\u05e3</span> <i>Shall winter</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b9\\\\u05e8\\\\u05b6\\\\u05e3</span> \\\\u201cwinter\\\\u201d (Gen. viii. 22).\\\\u2014The beasts will remain there to eat the corpses of the killed."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\\\\u2014\\\\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\\\\u201d etc.<sup>16</sup><i class=\\\\"footnote\\\\">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)"]], [["<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05db\\\\u05e1\\\\u05db\\\\u05ea\\\\u05d9</span> <i>And I will set</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05db\\\\u05e1\\\\u05da</span> \\\\u201cHe will set up\\\\u201d (ix. 10)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d1\\\\u05e7\\\\u05d4</span> <i>And shall fail</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e7</span> \\\\u201cto empty.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e7\\\\u05e7</span> \\\\u201cmaketh empty\\\\u201d (xxiv. 1). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05e7\\\\u05d4</span> is Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e7</span>, and is formed like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05d1\\\\u05d4</span> \\\\u201cand it will be wound about\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">The regular form of the Niphal third person fem. sing. past of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e7</span> and <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05d1</span> is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05e1\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b8\\\\u05d4 \\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b7\\\\u05e7\\\\u05bc\\\\u05b8\\\\u05d4</span>, but the reduplication is very often neglected in the verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e2</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05d6\\\\u05b0\\\\u05de\\\\u05d5\\\\u05bc ,\\\\u05d5\\\\u05b0\\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b0\\\\u05dc\\\\u05b8\\\\u05d4</span> (Gen. xi. 6,7) from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d8\\\\u05dd</span>.</i> (Ez. xli. 7). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8\\\\u05d9\\\\u05dd</span> <i>Charmers</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8</span> \\\\u201csoftly\\\\u201d (1 Kings xxi. 27); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8\\\\u05d9\\\\u05dd</span> signifies \\\\u201cthings that are done secretly.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05db\\\\u05e8\\\\u05ea\\\\u05d9</span> <i>And I will give over</i>. The <span dir=\\\\"rtl\\\\">\\\\u05db</span> is here, according to some, substituted for <span dir=\\\\"rtl\\\\">\\\\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05db\\\\u05e8\\\\u05d5</span> \\\\u201cand were stopped\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">The second explanation is not different from the first in substance, but in the wording, because after all <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05db\\\\u05e8</span> means the same as <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d2\\\\u05e8</span> \\\\u201cto shut,\\\\u201d \\\\u201cto stop,\\\\u201d \\\\u201cto deliver up,\\\\u201d whether we say that the former is derived from the latter by the change of <span dir=\\\\"rtl\\\\">\\\\u05d2</span> into <span dir=\\\\"rtl\\\\">\\\\u05db</span> or not.</i> (Gen. viii. 2). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05e7\\\\u05e9\\\\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class=\\\\"footnote\\\\">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd shall fail,\\\\u201d \\\\u201cfaileth.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05e0\\\\u05dd \\\\u05d1\\\\u05e6\\\\u05de\\\\u05d0 \\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d4</span> \\\\u201ctheir tongue is dry for thirst\\\\u201d (xli. 17)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05d7\\\\u05d5</span> <i>And shall leave.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd they shall turn far away.\\\\u201d</i></i>. <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is epenthetic. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05d7\\\\u05d5 \\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cAnd the people will leave the rivers.\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05dc\\\\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall be emptied.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc</span> \\\\u201cpoor\\\\u201d (Lev. xiv. 21). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u05de\\\\u05e6\\\\u05d5\\\\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe rivers of defence.\\\\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e0\\\\u05d4 \\\\u05d5\\\\u05e1\\\\u05d5\\\\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05de\\\\u05dc\\\\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall wither.\\\\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea</span> Some compare it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05e2\\\\u05e8\\\\u05d4</span> \\\\u201cspreading himself\\\\u201d (Ps. xxxvii. 35), and say that it means \\\\u201cgreen;\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe paper reeds.\\\\u201d</i> \\\\u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\\\\u201d Others, \\\\u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\\\\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d4</span> \\\\u201cto be naked,\\\\u201d \\\\u201cto be without the covering;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cnaked places\\\\u201d is, according to this remark, the proper expression for \\\\u201cbanks of rivers which are bare of their usual verdure,\\\\u201d the verdure being, as it were, the covering of the earth.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d5</span> And they shall mourn. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d9\\\\u05d2\\\\u05d9\\\\u05dd</span> <i>The fishers</i>. A noun analogous to <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b8\\\\u05d1\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u201cthieves\\\\u201d (i. 23). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05d4</span> <i>Angle</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05db\\\\u05d4</span> \\\\u201cwith an angle\\\\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b5\\\\u05da\\\\u05b0</span> \\\\u201cpalate,\\\\u201d but they are far from being right.<sup>12</sup><i class=\\\\"footnote\\\\">I. E. does not show, why he rejects this derivation; it seems rather probable that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05d4</span> \\\\u201cangle\\\\u201d is derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b5\\\\u05da\\\\u05b0</span> \\\\u201cpalate,\\\\u201d because the hook takes hold of the fish in the palate.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05de\\\\u05e8\\\\u05ea</span> Net."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05ea</span> <i>Red</i>.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFire.\\\\u201d</i> Some compare it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e8\\\\u05e7</span> \\\\u201ccomb,\\\\u201d but more correctly it is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05e7</span> \\\\u201cvine branch\\\\u201d (v. 2), and it signifies, \\\\u201chaving the colour of the vine branch,\\\\u201d \\\\u201cred;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e7\\\\u05d9\\\\u05dd</span> \\\\u201cred\\\\u201d (Zac. i. 8). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d9</span> It is either an adjective, meaning \\\\u201cwhite,\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNet-works.\\\\u201d</i> or a noun, signifying \\\\u201cfine things,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b8\\\\u05d9</span> being a plural form used instead of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b5\\\\u05d9</span> \\\\u201cthe nobles of\\\\u201d (Jer. xxvii. 20).<sup>15</sup><i class=\\\\"footnote\\\\">As the Hebrew text stands <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05de\\\\u05d5\\\\u05d4\\\\u05d5 \\\\u05d7\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b5\\\\u05d9 \\\\u05d9\\\\u05d4\\\\u05d5\\\\u05d3\\\\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b5\\\\u05d9</span> does not contribute anything to the explanation of the irregular form <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b8\\\\u05d9</span>. The text seems to be incorrect; after <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5\\\\u05d4\\\\u05d5</span> some instance like <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b7\\\\u05dc\\\\u05d5\\\\u05b9\\\\u05e0\\\\u05b8\\\\u05d9</span> \\\\u201cwindows\\\\u201d (Jer. xxii. 17), or <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05d1\\\\u05b7\\\\u05d9</span> \\\\u201cgrasshoppers\\\\u201d (Am. xii. 1) is expected, and instead of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u05d9\\\\u05d4\\\\u05d5\\\\u05d3\\\\u05d4</span> we should perhaps read <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05d9\\\\u05d5\\\\u05f4\\\\u05d3</span> \\\\u201cthe <span dir=\\\\"rtl\\\\">\\\\u05d9</span> being sounded.\\\\u201d (See Rashi and Michlal Jophi ad locum.)</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the purposes thereof.\\\\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> <i>Sluices</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05db\\\\u05e8\\\\u05d5</span> \\\\u201cand they were stopped\\\\u201d (Gen. viii. 2), although <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> is spelt with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b9</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u2550 \\\\u05d1\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d9</span> \\\\u201cwhen I depart\\\\u201d (Hos. ix. 12). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05de\\\\u05d9 \\\\u05e0\\\\u05e4\\\\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span dir=\\\\"rtl\\\\">(\\\\u05e0\\\\u05e4\\\\u05e9)</span> of the fish.<sup>17</sup><i class=\\\\"footnote\\\\">This explanation is against the accents, which require <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> rather to be joined to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9</span> than to the following word. According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> together with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9 \\\\u05d0\\\\u05e0\\\\u05de\\\\u05d9</span> is one expression, the object to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b9\\\\u05e9\\\\u0596\\\\u05b9\\\\u05b5\\\\u05d9 \\\\u05e9\\\\u05b9\\\\u05b6\\\\u05db\\\\u05a5\\\\u05b6\\\\u05e8 \\\\u05d0\\\\u05b7\\\\u05e0\\\\u05b0\\\\u05de\\\\u05b5\\\\u05d9\\\\u05be\\\\u05e0\\\\u05b8\\\\u0591\\\\u05e4\\\\u05b6\\\\u05e9\\\\u05b9</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05de\\\\u05d9 \\\\u05e4\\\\u05e8\\\\u05e2\\\\u05d4, \\\\u05d9\\\\u05e2\\\\u05e6\\\\u05d9 \\\\u05e4\\\\u05e8\\\\u05e2\\\\u05d4 \\\\u2550 \\\\u05d7\\\\u05db\\\\u05de\\\\u05d9 \\\\u05d9\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05d9 \\\\u05e4\\\\u05e8\\\\u05e2\\\\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe wise counsellors of Pharaoh.\\\\u201d</i> This is an elliptical expression; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05e0\\\\u05d7\\\\u05dc\\\\u05d9 \\\\u05d3\\\\u05d1\\\\u05e9</span> \\\\u201cRivers, brooks of honey\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e6\\\\u05d9</span> is a genitive governed by the first noun <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05de\\\\u05d9</span>: \\\\u201cthe wise of the counsellors of Pharaoh.\\\\u201d</i> (Job xxx. 17). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIs become brutish;.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8</span> \\\\u201cfool\\\\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \\\\u201cA son of free men\\\\u201d (Koh. x. 17). Each of them will praise himself: \\\\u201cmy father was wise, my forefathers in days of old were also kings.\\\\u201d"], ["<i>Where are thy wise men</i>, etc. \\\\u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d5</span> <i>Are become fools</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05dc\\\\u05e0\\\\u05d5</span> \\\\u201cwe acted foolishly\\\\u201d (Num. xii. 11). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05d5</span> <i>They are deceived</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d9\\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201chath beguiled me\\\\u201d (Gen. iii. 13); it is Niphal. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05ea</span> <i>The stay</i>. The nobles. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cthe chiefs\\\\u201d (Judges xx. 2). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d8\\\\u05d9\\\\u05d4</span> <i>The tribes thereof</i>, that is, \\\\u201cher families.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da \\\\u2550 \\\\u05de\\\\u05e1\\\\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \\\\u201cto mingle.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e2\\\\u05d9\\\\u05dd</span> <i>Perverseness</i>. An irregular form of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05d4</span> \\\\u201cto overturn.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05d5\\\\u05bc\\\\u05b8\\\\u05d4</span> \\\\u201cOverturned\\\\u201d (Ez. xxi. 32)."], ["<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \\\\u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\\\\u201d In the same way the phrase, \\\\u201cpalm-tree and reed,\\\\u201d is to be explained."], ["<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05e0\\\\u05d0</span> <i>For a terror</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05e0\\\\u05d5</span> \\\\u201cthey reel to and fro\\\\u201d (Ps. cvii. 27). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05de\\\\u05d7\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201cand with the compass\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d2 \\\\u2550 \\\\u05d7\\\\u05d2\\\\u05d2</span>, \\\\u201cto move about,\\\\u201d \\\\u201cto stagger,\\\\u201d \\\\u201cto fear.\\\\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant."], ["<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class=\\\\"footnote\\\\">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \\\\u201cCanaan\\\\u201d is here used for \\\\u201cHebrew.\\\\u201d Rashi explains: \\\\u201cThe holy language spoken by the Israelites, who dwell in Canaan.\\\\u201d</i> <span dir=\\\\"rtl\\\\"><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe city of destruction.\\\\u201d</i>\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05d4\\\\u05d4\\\\u05e8\\\\u05e1</span> The name of a town. It is surprising how people can confound <span dir=\\\\"ltr\\\\">\\\\u05d4</span> with <span dir=\\\\"ltr\\\\">\\\\u05d7</span> <span dir=\\\\"rtl\\\\"><sup>24</sup><i class=\\\\"footnote\\\\">The Targum has besides the literal translation of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05d4\\\\u05d4\\\\u05e8\\\\u05e1</span>, namely <span dir=\\\\"rtl\\\\"> \\\\u05d3\\\\u05e2\\\\u05ea\\\\u05d9\\\\u05d3\\\\u05d0 \\\\u05dc\\\\u05de\\\\u05d7\\\\u05e8\\\\u05d1 \\\\u05e7\\\\u05e8\\\\u05ea\\\\u05d0</span> \\\\u201ccity of destruction,\\\\u201d also the name <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05e9\\\\u05de\\\\u05e9</span>, \\\\u201cthe city of the sun,\\\\u201d the origin of which some find in the reading of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05d4\\\\u05d7\\\\u05e8\\\\u05e1</span>, instead of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05d4\\\\u05d4\\\\u05e8\\\\u05e1</span>. As to <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e1</span> \\\\u201csun,\\\\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\\\\u05d4\\\\u05d4\\\\u05e8\\\\u05e1 with \\\\u05d4\\\\u05d7\\\\u05e8\\\\u05e1)</span>"], ["<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class=\\\\"footnote\\\\">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class=\\\\"footnote\\\\">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \\\\u201cAnd they will worship with sacrifice and meat-offering\\\\u201d (ver. 21)."], ["<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05e2 \\\\u05d5\\\\u05e8\\\\u05d1</span> may be explained as <span dir=\\\\"rtl\\\\"><i>\\\\u1f10\\\\u03bd \\\\u03b4\\\\u03b9\\\\u00e0 \\\\u03b4\\\\u03c5o\\\\u1fd6\\\\u03bd</i></span>: \\\\u201ca deliverer who is also a great man;\\\\u201d \\\\u201ca great deliverer.\\\\u201d It would be a more natural explanation to take <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> as participle of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9\\\\u05d1</span> \\\\u201cto plead;\\\\u201d \\\\u201ca helper and a defender.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> \\\\u201cchief\\\\u201d (Est. i. 8)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5 \\\\u05d1\\\\u05d6\\\\u05d1\\\\u05d7 \\\\u2550 \\\\u05d5\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5 \\\\u05d6\\\\u05d1\\\\u05d7</span> \\\\u201cAnd they shall worship with sacrifice.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05e4\\\\u05d0\\\\u05dd \\\\u05e8\\\\u05e4\\\\u05d0 \\\\u2550 \\\\u05d5\\\\u05e8\\\\u05e4\\\\u05d0</span> And he will surely heal them. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e2\\\\u05ea\\\\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d4</span> To Assyria.\\\\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class=\\\\"footnote\\\\">This assertion is probably based on the last words of this verse, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05ea \\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8 \\\\u05d5\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d5</span>, \\\\u201cAnd the Egyptians shall serve the Assyrians.\\\\u201d (A. V., \\\\u201cwith the Assyrians.\\\\u201d) The Hebrew <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \\\\u201cwith.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05e9\\\\u05d9\\\\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cand chiefs\\\\u201d<sup>29</sup><i class=\\\\"footnote\\\\">Literally, according to I. E., \\\\u201cofficers of the third rank.\\\\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class=\\\\"footnote\\\\">If <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05d4</span> meant \\\\u201cchief,\\\\u201d it would signify, according to I. E., \\\\u201can officer of a lower rank\\\\u201d that had above him the <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e0\\\\u05d4</span>, \\\\u201cthe officer of the second rank,\\\\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05d4</span> \\\\u201ca third\\\\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05e9\\\\u05d4</span> \\\\u201cthree,\\\\u201d and explained by \\\\u201cthe third;\\\\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \\\\u201ca blessing in the midst of the land,\\\\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class=\\\\"footnote\\\\">Comp. next verse.</i>"], ["<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \\\\u201che will be a blessing,\\\\u201d etc; or He has blessed each of the three.<sup>32</sup><i class=\\\\"footnote\\\\">The question is here, to which word does the pronoun in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b5\\\\u05e8\\\\u05b0\\\\u05db\\\\u05d5\\\\u05b9</span> \\\\u201che blessed him\\\\u201d refer. The one explanation refers it to \\\\u201cIsrael;\\\\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \\\\u201cIsrael, Egypt, and Assyria,\\\\u201d and explains the singular of the pronoun in the usual way, \\\\u201ceach of them.\\\\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \\\\u201cmy people.\\\\u201d <i>And the work of my hands</i> (and not \\\\u201cmy people\\\\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\\\\u00e6an translation renders this passage thus: \\\\u201cBlessed be my people that is in Egypt.\\\\u201d"]], [["<i>Sargon</i>.<sup>1</sup><i class=\\\\"footnote\\\\">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines."], ["<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class=\\\\"footnote\\\\">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d5\\\\u05e4\\\\u05ea</span> <i>And an example</i>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonder,\\\\u201d \\\\u201csign.\\\\u201d</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWonder,\\\\u201d \\\\u201csign.\\\\u201d</i> Comp. \\\\u201cAnd Ezekiel shall be unto you an example\\\\u201d (Ez. xxiv. 24). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05e9 \\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> Either \\\\u201cin three years from that day,\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05d3 \\\\u05e9\\\\u05dc\\\\u05e9 \\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd\\\\u2550\\\\u05e9\\\\u05dc\\\\u05e9 \\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span>.</i> or \\\\u201cthree years,\\\\u201d shall Egypt be in misfortune."], ["<i>Ethiopia</i>, that came to help them. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d7\\\\u05b0\\\\u05b7\\\\u05e9\\\\u05c1\\\\u05d5\\\\u05bc\\\\u05e4\\\\u05b7\\\\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd uncovered\\\\u201d</i> The first person refers either to the prophet, \\\\u201cthe people whose nakedness he indicated by going naked,\\\\u201d or to God; \\\\u201cthe people whom God hath made bare.\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">I. E. considers the ending <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b7\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05b7\\\\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05b5\\\\u05d9</span>, the construct state of the plural <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05d9\\\\u05dd</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> Either, \\\\u201cTo the shame of Egypt;\\\\u201d or join <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05d9</span>, mentioned before, also to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea</span>, so that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> is in apposition to <span dir=\\\\"rtl\\\\">.<sup>7</sup><i class=\\\\"footnote\\\\">According to the first explanation <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> refers to the whole sentence. \\\\u201cAll the preceding will be to the disgrace of Egypt;\\\\u201d according to the second, it is the complement to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05d9</span> \\\\u201cuncovered with regard to their nakedness.\\\\u201d</i>\\\\u05e9\\\\u05ea</span>"], ["<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\\\\u2014that is, of whose alliance\\\\u2014they were proud."], ["<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \\\\u201cThis has happened to those to whom we fled,\\\\u201d etc.<sup>8</sup><i class=\\\\"footnote\\\\">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9</span> \\\\u201cisland.\\\\u201d</i>"]], [["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d9\\\\u05dd</span> \\\\u201cThe desert<sup>1</sup><i class=\\\\"footnote\\\\">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\\\\u201d that is, Babylon, which is west of Persia and Media; or \\\\u201cthe desert of the sea,\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">The river Euphrates may be called <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dd</span> \\\\u201csea,\\\\u201d on account of its width.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dd</span> being taken in its original sense, \\\\u201cthe sea.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class=\\\\"footnote\\\\">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class=\\\\"footnote\\\\">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class=\\\\"footnote\\\\">See c. xiii. Note 7.</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05bc\\\\u05e8\\\\u05b4\\\\u05bd\\\\u05d9</span> <i>Besiege</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8</span> \\\\u201cto besiege;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e6\\\\u05e8\\\\u05ea</span> \\\\u201cand thou wilt besiege\\\\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05d5\\\\u05bc\\\\u05d1\\\\u05b4\\\\u05bd\\\\u05d9</span> \\\\u201creturn\\\\u201d (Ps. cxvi. 7).<sup>6</sup><i class=\\\\"footnote\\\\">The regular form is <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05bd\\\\u05d5\\\\u05bc\\\\u05e8\\\\u05b4\\\\u05d9</span>. The accent of the verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \\\\u201cNone will be left that should sigh for Babylon;\\\\u201d others, \\\\u201cAll the sighing she has caused, has ceased.\\\\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class=\\\\"footnote\\\\">The text has the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05ea \\\\u05db\\\\u05dc \\\\u05d0\\\\u05e0\\\\u05d7\\\\u05ea\\\\u05d4</span>, \\\\u201cfrom the beginning of \\\\u2018All sighing thereof;\\\\u2019\\\\u201d but if I. E. intended to say, \\\\u201cfrom the words \\\\u2018 All sighing thereof,\\\\u2019\\\\u201d he would have said <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05dc \\\\u05d0\\\\u05e0\\\\u05d7\\\\u05ea\\\\u05d4</span>, from \\\\u201cAll the sighing thereof;\\\\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05ea \\\\u05d4\\\\u05e4\\\\u05e1\\\\u05d5\\\\u05e7</span> \\\\u201cfrom the beginning of the verse,\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05ea \\\\u05db\\\\u05dc \\\\u05d0\\\\u05e0\\\\u05d7\\\\u05ea\\\\u05d4</span>, \\\\u201cfrom the beginning of \\\\u2018 All the sighing thereof.\\\\u2019\\\\u201d\\\\u2014I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05e0\\\\u05b0\\\\u05d7\\\\u05b8\\\\u05ea\\\\u05b8\\\\u05d4\\\\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \\\\u201cTherefore are my loins filled with pain\\\\u201d (ver. 3)? The connection is as follows: the king says, \\\\u201cWhen I heard the cry, \\\\u2018 Go up, O Elam \\\\u2018\\\\u201d\\\\u2014the soldiers used to call out in battle the name of their country\\\\u2014\\\\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d4</span>, \\\\u201cAnd he drank;\\\\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d4</span>, the plural <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05ea\\\\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">Comp. Dan. v. 1, and v. 30.</i>"], ["<i>Therefore</i>. Because I heard the cry, \\\\u201cGo up, O Elam,\\\\u201d I neither heard nor saw anything on account of my great fear."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05e6\\\\u05d5\\\\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFearfulness.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05dc\\\\u05e6\\\\u05ea\\\\u05d4</span> \\\\u201cher pride\\\\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \\\\u201ctrembling;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05e4\\\\u05dc\\\\u05e6\\\\u05d5\\\\u05df</span> \\\\u201cthey tremble\\\\u201d (Job ix. 6).<sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05e5</span> has, according to I. E., two meanings, (1) \\\\u201cto boast,\\\\u201d (2) \\\\u201cto terrify.\\\\u201d For the first, however, there is no authority; the instance of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05dc\\\\u05e6\\\\u05ea\\\\u05d4</span> proves nothing; it means, as may be seen from the context, \\\\u201cher idol,\\\\u201d \\\\u201cthe object of her fear,\\\\u201d so that all meanings of this root can be derived from the same origin, <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05dc\\\\u05e5</span> \\\\u201cto terrify.\\\\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05d4 \\\\u05d4\\\\u05e6\\\\u05e4\\\\u05d9\\\\u05ea</span> I think that these words are hap. leg., and that the phrase means \\\\u201csing the song.\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWatch the watchtower.\\\\u201d\\\\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \\\\u201cshield,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05d2\\\\u05b5\\\\u05d6</span>, because he protects the people; comp. \\\\u201cBehold, O Lord, our shield\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">\\\\u201cOur shield\\\\u201d is not in apposition to \\\\u201cO Lord;\\\\u201d it is the objective case, governed by the imperative \\\\u201cbehold,\\\\u201d and refers to the same person as \\\\u201cthe face of our anointed\\\\u201d in the second half of the verse. The words \\\\u201cArise, etc.,\\\\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10)."], ["<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class=\\\\"footnote\\\\">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \\\\u201cunto me,\\\\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>When he sees</i><sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he saw,\\\\u201d \\\\u201cAnd he hearkened.\\\\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he saw,\\\\u201d \\\\u201cAnd he hearkened.\\\\u201d According to I. E., these sentences are not co-<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd.\\\\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05e7\\\\u05d5\\\\u05e7 \\\\u2550 \\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class=\\\\"footnote\\\\">The arithmetical value of the letters of the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d4</span>, is 1 + 200 + 10 + 5 \\\\u2550 216, that of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05e7\\\\u05d5\\\\u05e7</span>, <span dir=\\\\"ltr\\\\">8 + 2 + 100 + 6 + 100 \\\\u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span dir=\\\\"rtl\\\\">\\\\u05d1</span> must be supplied; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9 \\\\u05d0\\\\u05d5\\\\u05db\\\\u05dc\\\\u05d4</span> \\\\u201cas a consuming fire\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA consuming fire.\\\\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05d3</span> <i>With a couple</i>. Supply <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span>. \\\\u201cwith,\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05df .\\\\u05e6\\\\u05de\\\\u05d3</span> And every one of them answered,<sup>19</sup><i class=\\\\"footnote\\\\">The use of the singular in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05df</span>, \\\\u201cAnd he answered,\\\\u201d after the plural \\\\u201cchariots of men,\\\\u201d etc., is explained by assuming the identity of the plural \\\\u201cthey,\\\\u201d and the singular, \\\\u201cevery one of them.\\\\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \\\\u201che\\\\u201d could refer; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d9\\\\u05dc\\\\u05d3\\\\u05d4 \\\\u05d0\\\\u05d5\\\\u05ea\\\\u05d4 \\\\u05dc\\\\u05dc\\\\u05d5\\\\u05d9</span> \\\\u201cwhom she had born unto Levi\\\\u201d (Num. xxvi. 59).<sup>20</sup><i class=\\\\"footnote\\\\">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span dir=\\\\"rtl\\\\">.\\\\u05d9\\\\u05b8\\\\u05dc\\\\u05b0\\\\u05d3\\\\u05b8\\\\u05d4 \\\\u05d4\\\\u05b7\\\\u05d9\\\\u05d5\\\\u05b9\\\\u05dc\\\\u05b6\\\\u05d3\\\\u05b6\\\\u05ea ,\\\\u05e9\\\\u05b4\\\\u05c1\\\\u05d1\\\\u05bc\\\\u05b5\\\\u05e8 \\\\u05d4\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b5\\\\u05be</span></i>"], ["<i>My threshing</i>. Babylon is the object of threshing; the pronoun \\\\u201cmy\\\\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \\\\u201cI also threshed it, and it has become like \\\\u2018 the corn of my floor.\\\\u2019\\\\u201d It is also possible that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05d2\\\\u05e8\\\\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class=\\\\"footnote\\\\">According to the first explanation, Babylon is to be understood by the expression \\\\u201cMy threshing and the com of my floor;\\\\u201d according to the second, it signifies Babylon and Israel.</i>"], ["<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \\\\u201cWatchman, tell me, what is the time of the night, what is the time of the night?\\\\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d9\\\\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class=\\\\"footnote\\\\">See c. xv., Note 1.\\\\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05d9\\\\u05b4\\\\u05df</span> is properly followed by the genitive of the noun <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05df</span> \\\\u201cwhiteness,\\\\u201d or \\\\u201cHelbon\\\\u201d (name of a place), not by an adjective \\\\u201cwhite,\\\\u201d or \\\\u201cgood,\\\\u201d as I. E. seems to suppose; in the other example, if <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05d9\\\\u05b4\\\\u05df</span> is necessarily to be taken as the construct state, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05d5\\\\u05d1</span> \\\\u201cthe best\\\\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b4\\\\u05dc\\\\u05bc\\\\u05b4\\\\u05d9\\\\u05b4\\\\u05dc</span> is supported by the parallelism; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05d4 \\\\u05de\\\\u05b4\\\\u05dc\\\\u05bc\\\\u05b7\\\\u05d9\\\\u05b0\\\\u05dc\\\\u05b8\\\\u05d4</span> in the first part appears to have the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05d4 \\\\u05de\\\\u05b4\\\\u05dc\\\\u05bc\\\\u05b5\\\\u05d9\\\\u05dc</span> in the second part.</i> like <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d9\\\\u05d6 \\\\u05d7\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05df</span> \\\\u201cin the good wine of\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe wine of Helbon;\\\\u201d \\\\u201clike the best wine.\\\\u201d</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe wine of Helbon;\\\\u201d \\\\u201clike the best wine.\\\\u201d</i> (Ez. xxvii. 18); <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05d9\\\\u05df \\\\u05d4\\\\u05d8\\\\u05d5\\\\u05d1</span> \\\\u201clike the good wine of\\\\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \\\\u201cO watchman, how much has passed of the night? O watchman, how much is left?\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">The words of the Gaon referred to, are the following:</i> I explain it thus, \\\\u201cO watchman, what of such and such a night of the week;\\\\u201d comp. xv. 1."], ["<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe morning cometh,\\\\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\\\\u2014for you<sup>25a</sup><i class=\\\\"footnote\\\\">The Seirite spy is addressed. See ver. 11.</i> are one of them\\\\u2014did not come against us to war. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5\\\\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class=\\\\"footnote\\\\">This root is very often met with in the Talmud in the phrases <span dir=\\\\"rtl\\\\">,\\\\u05d0\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5 \\\\u05dc\\\\u05d4\\\\u05d5 ,\\\\u05dc\\\\u05d9\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d9</span> \\\\u201cThey\\\\u201d or \\\\u201che asked a question.\\\\u201d\\\\u2014A. V., \\\\u201cYe will enquire.\\\\u201d \\\\u201cEnquire ye.\\\\u201d</i><sup>26</sup><i class=\\\\"footnote\\\\">This root is very often met with in the Talmud in the phrases <span dir=\\\\"rtl\\\\">,\\\\u05d0\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5 \\\\u05dc\\\\u05d4\\\\u05d5 ,\\\\u05dc\\\\u05d9\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d9</span> \\\\u201cThey\\\\u201d or \\\\u201che asked a question.\\\\u201d\\\\u2014A. V., \\\\u201cYe will enquire.\\\\u201d \\\\u201cEnquire ye.\\\\u201d</i><sup>26</sup><i class=\\\\"footnote\\\\">This root is very often met with in the Talmud in the phrases <span dir=\\\\"rtl\\\\">,\\\\u05d0\\\\u05d1\\\\u05e2\\\\u05d9\\\\u05d5 \\\\u05dc\\\\u05d4\\\\u05d5 ,\\\\u05dc\\\\u05d9\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d9</span> \\\\u201cThey\\\\u201d or \\\\u201che asked a question.\\\\u201d\\\\u2014A. V., \\\\u201cYe will enquire.\\\\u201d \\\\u201cEnquire ye.\\\\u201d</i> The root <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d4</span> \\\\u201cto wish,\\\\u201d \\\\u201cto enquire,\\\\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span dir=\\\\"rtl\\\\">\\\\u05d9</span> being substituted for <span dir=\\\\"rtl\\\\">\\\\u05d4</span>. The same is the case in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b0\\\\u05bc\\\\u05e2\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span> \\\\u201cwish ye,\\\\u201d which is like <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05dc\\\\u05b8\\\\u05d7\\\\u05d5\\\\u05bc</span> \\\\u201csend\\\\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b0\\\\u05b7\\\\u05ea\\\\u05d5\\\\u05bc</span>; the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> has a Zere,<sup>27</sup><i class=\\\\"footnote\\\\">The text has <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05de\\\\u05e5</span>, the Zere being also called \\\\u201cKamez katan.\\\\u201d\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05dc\\\\u05b8\\\\u05d7\\\\u05d5\\\\u05bc</span> \\\\u201csend.\\\\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05ea\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span> by Zere.</i> probably because of its guttural character. By \\\\u201cthe watchman,\\\\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water."], ["<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>Bring</i>. <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is instead of <span dir=\\\\"rtl\\\\"><sup>28</sup><i class=\\\\"footnote\\\\">This passage seems to be corrupt, for in <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b5\\\\u05ea\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span>, the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is not instead of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05ea\\\\u05b8\\\\u05d5\\\\u05bc ;\\\\u05d0</span> \\\\u201cCome,\\\\u201d being imperative Kal, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b5\\\\u05ea\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span> \\\\u201cbring,\\\\u201d imperative Hiphil. Very probably I. E. means to say that the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is instead of <span dir=\\\\"rtl\\\\">\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05d0</span>, the full form being <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05d0\\\\u05b0\\\\u05b7\\\\u05ea\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span> or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b5\\\\u05d0\\\\u05ea\\\\u05b8\\\\u05d9\\\\u05d5\\\\u05bc</span>.</i>.\\\\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\\\\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends."], ["<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05d5\\\\u05e9\\\\u05d4</span>. According to some, \\\\u201csharp,\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05e0</span> being put instead of <span dir=\\\\"rtl\\\\">(\\\\u05dc\\\\u05d8\\\\u05d5\\\\u05e9\\\\u05d4 \\\\u2550 \\\\u05e0\\\\u05d8\\\\u05d5\\\\u05e9\\\\u05d4) \\\\u05dc</span>; this is wrong;<sup>29</sup><i class=\\\\"footnote\\\\">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05d5\\\\u05e9\\\\u05d4</span> means \\\\u201cspread;\\\\u201d comp. 1 Sam. xxx. 16."], ["<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \\\\u201cbecause they did not prevent you,\\\\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class=\\\\"footnote\\\\">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>"], ["<i>And the residue</i>, etc. This expression indicates that the greater part will perish."], ["<img 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[["<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d0\\\\u05d5\\\\u05ea</span> <i>Stirs</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d4</span> to \\\\u201cstir\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cnoise\\\\u201d (xiii. 4). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d6\\\\u05d4</span> <i>Joyous</i>.\\\\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e9\\\\u05ea \\\\u05d0\\\\u05e1\\\\u05e8\\\\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey are bound by the archers.\\\\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7 \\\\u05d1\\\\u05e8\\\\u05d7\\\\u05d5 \\\\u05f3</span> <i>Which have fled from far</i>. The relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span> \\\\u201cwhich\\\\u201d is to be supplied; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05dc\\\\u05d1\\\\u05d1\\\\u05dd \\\\u05e9\\\\u05dc\\\\u05dd \\\\u2550 \\\\u05e2\\\\u05dd \\\\u05dc\\\\u05d1\\\\u05d1\\\\u05dd \\\\u05e9\\\\u05dc\\\\u05dd</span> \\\\u201cin behalf of those whose heart is perfect\\\\u201d (2 Chr. xvi. 9)."], ["<i>Therefore said I</i>. The first person refers to the prophet. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d5 \\\\u05de\\\\u05de\\\\u05e0\\\\u05d9</span> <i>Look away from me</i>. Root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> \\\\u201cto let loose,\\\\u201d \\\\u201cto turn away;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05e2\\\\u05d4</span> \\\\u201cThou wilt depart\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">See chap. xvii. Note 11.</i> (Job vii. 19). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8\\\\u05e8 \\\\u05d1\\\\u05d1\\\\u05db\\\\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI will weep bitterly.\\\\u201d According to I. E., the Piel of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05e8</span> is causative, and the object <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d9\\\\u05dd</span> \\\\u201cthe bitterness,\\\\u201d is to be supplied here.</i> I will embitter those that listen."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d1\\\\u05d5\\\\u05db\\\\u05d4</span> <i>And of perplexity</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201centangled\\\\u201d (Ex. xiv. 3). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e8\\\\u05e7\\\\u05e8</span> \\\\u201coverthrowing,\\\\u201d or \\\\u201cpulling down,\\\\u201d derived from <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e8</span> \\\\u201cwall,\\\\u201d with a negative sense; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05da</span>, \\\\u201cand he will take away thy root\\\\u201d (Ps. lii. 7), derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9</span> \\\\u201croot.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d5\\\\u05e2 \\\\u05d0\\\\u05dc \\\\u05d4\\\\u05d4\\\\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e2\\\\u05d5 \\\\u05d5\\\\u05d0\\\\u05d9\\\\u05df \\\\u05de\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05e2</span> \\\\u201cthey look, but there is none to save\\\\u201d (2 Sam. xxii. 42); others, \\\\u201ctheir cry will reach the mountains.\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">According to the first explanation, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> is identified with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> \\\\u201cto turn,\\\\u201d\\\\u201cto look,\\\\u201d or \\\\u201cto trust;\\\\u201d and the meaning of the phrase is, \\\\u201cit will be as if they trusted to the mountains, that could not help\\\\u201d (see c. xvii. 7). The second explanation takes <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> in its usual meaning \\\\u201cto cry:\\\\u201d \\\\u201cTheir cry will be so loud that it will reach the mountains, that are far away.\\\\u201d</i>"], ["<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class=\\\\"footnote\\\\">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class=\\\\"footnote\\\\">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d5 \\\\u05e9\\\\u05d7\\\\u05dd \\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05de\\\\u05d3\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cthough they are in possession of provinces;\\\\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e8</span> with this phrase: \\\\u201cthough they are in possession of the provinces of Kir,\\\\u201d it is impossible to find any sense in it. If, however, we add <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7\\\\u05d5\\\\u05ea</span> \\\\u201cdistant,\\\\u201d as is done in the translation, all difficulty is at once removed. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05e8 \\\\u05d0\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d5 \\\\u05e9\\\\u05d4\\\\u05dd \\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05de\\\\u05d3\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05ea \\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7\\\\u05d5\\\\u05ea</span> \\\\u201ceven Kir, that is a distant country,\\\\u201d or, \\\\u201ceven the inhabitants of Kir, that live in distant countries,\\\\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\\\\u2014comp. \\\\u201cAnd Aram from Kir\\\\u201d (Am. ix. 7)<sup>8</sup><i class=\\\\"footnote\\\\">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\\\\u2014<i>will uncover the shield</i> round Jerusalem against Israel."], ["<i>Thy valleys</i>. The second person refers to Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea \\\\u05e9\\\\u05ea\\\\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey set themselves in array.\\\\u201d</i> the forts, the trenches, and all the instruments of war."], ["<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d2\\\\u05dc</span>, \\\\u201cAnd he discovered\\\\u201d might also be referred to God.<sup>10</sup><i class=\\\\"footnote\\\\">According to the first explanation, \\\\u201cthe enemy\\\\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed."], ["<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town."], ["<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class=\\\\"footnote\\\\">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e7\\\\u05d5\\\\u05d4</span> <i>And a ditch</i>. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05d5\\\\u05d4 \\\\u05de\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05de\\\\u05e7\\\\u05d5\\\\u05d4</span> \\\\u201cA gathering of water\\\\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7</span> <i>Long ago</i>. Join <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7</span> either with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8\\\\u05d4</span>, \\\\u201che that fashioned it long ago,\\\\u201d or with <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e8\\\\u05d0\\\\u05d9\\\\u05ea\\\\u05dd</span>, \\\\u201cyou have not seen for a long time.\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">The second explanation is not in accordance with the accents; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d9\\\\u05d5\\\\u05b9\\\\u05e6\\\\u05b0\\\\u05e8\\\\u05b8\\\\u05a5\\\\u05d4\\\\u05bc</span> has a conjunctive, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5\\\\u05e8\\\\u05b8\\\\u05d7\\\\u05ad\\\\u05d5\\\\u05b9\\\\u05e7</span> a disjunctive accent.</i>"], ["<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class=\\\\"footnote\\\\">The meaning of the phrase is therefore, \\\\u201cAnd the prophet, in the name of God, declared.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d2</span> is used with reference to cattle instead of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d8</span>, and on the other side <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d7\\\\u05d8\\\\u05dd</span>, \\\\u201cAnd he slaughtered them\\\\u201d (Num. xiv. 16) is used with reference to men instead of <span dir=\\\\"rtl\\\\"><sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d2</span> \\\\u201cto slay,\\\\u201d is used with reference to man, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d8</span> \\\\u201cto kill,\\\\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05e8\\\\u05d2\\\\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d2\\\\u05dc\\\\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class=\\\\"footnote\\\\">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9</span> In mine ears.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn mine ears, by the Lord,\\\\u201d etc.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b8\\\\u05d6\\\\u05b0\\\\u05e0\\\\u05b5\\\\u05d9</span> \\\\u201cthe ears of.\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">The complete sentence would be: \\\\u201cIn mine ears, the ears of the Lord,\\\\u201d etc.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0\\\\u05db\\\\u05dd \\\\u05d9\\\\u05d9</span> \\\\u201cYour prophet, the prophet of the Lord\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA prophet among you, I, the Lord,\\\\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class=\\\\"footnote\\\\">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you."], ["<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class=\\\\"footnote\\\\">The \\\\u201chosts\\\\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \\\\u201cGod of hosts\\\\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d5\\\\u05ea</span> \\\\u201cof hosts,\\\\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05d5\\\\u05db\\\\u05df</span> <i>The treasurer</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cstores\\\\u201d (Ex. i. 11). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:"], ["<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05d1\\\\u05ea</span> <i>Thou hast hewed</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05d5\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201chewed\\\\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\\\\u2014Those commentators that take \\\\u201cgrave\\\\u201din the sense of \\\\u201cpalace\\\\u201d are mistaken, as shown by the words \\\\u201cthere shalt thou die\\\\u201d (ver. 18).<sup>21</sup><i class=\\\\"footnote\\\\">The Targum has <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b0\\\\u05b7\\\\u05ea\\\\u05b7\\\\u05e8</span> \\\\u201cplace,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05ea\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05d9\\\\u05d4\\\\u05bc</span> \\\\u201chis place\\\\u201d for <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e8</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e8\\\\u05d5</span> and seems to take <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e8</span> figuratively for \\\\u201cthe palace\\\\u201d or \\\\u201cthe place\\\\u201d where Shebna hoped to remain till his death.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05dc\\\\u05d8\\\\u05dc\\\\u05da</span> <i>Will carry thee away</i>. Reduplication of <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d5\\\\u05dc</span> \\\\u201cto carry.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d8\\\\u05d9\\\\u05dc\\\\u05d5</span> \\\\u201cAnd they cast\\\\u201d (Jon. i. 5). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05e8</span> <i>O man</i>.<sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA mighty captivity.\\\\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d9\\\\u05ea \\\\u05dc\\\\u05d0\\\\u05d9\\\\u05e9</span> \\\\u201cand show thyself a man\\\\u201d (1 Kgs. ii. 2). <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05e8</span> is here the vocative case. It can also mean \\\\u201cas the carrying away of a man.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05dc\\\\u05d8\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d3\\\\u05d2\\\\u05d1\\\\u05e8\\\\u05d0 \\\\u05e7\\\\u05e9\\\\u05d4 \\\\u05d8\\\\u05d3\\\\u05d0\\\\u05ea\\\\u05ea\\\\u05d0</span> \\\\u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\\\\u201d See Rashi ad locum.</i> I prefer the first explanation."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e0\\\\u05d5\\\\u05e3 \\\\u05d9\\\\u05e6\\\\u05e0\\\\u05e4\\\\u05da \\\\u05e6\\\\u05e0\\\\u05e4\\\\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe will surely violently turn and toss thee.\\\\u201d According to I. E.: <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e0\\\\u05e3</span> \\\\u201cto bind,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e0\\\\u05e4\\\\u05ea</span> \\\\u201ca mitre\\\\u201d that is bound round the head.</i><sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe will surely violently turn and toss thee.\\\\u201d According to I. E.: <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e0\\\\u05e3</span> \\\\u201cto bind,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e0\\\\u05e4\\\\u05ea</span> \\\\u201ca mitre\\\\u201d that is bound round the head.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e0\\\\u05e4\\\\u05ea</span> \\\\u201cmitre\\\\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class=\\\\"footnote\\\\">I. E. infers this probably from the root <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e0\\\\u05e3</span> being repeated thrice.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d5\\\\u05e8</span> <i>Like a ball</i>. The <span dir=\\\\"rtl\\\\">\\\\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class=\\\\"footnote\\\\">I. E. overlooks that in Rabbinical literature the ball is called <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d5\\\\u05e8</span> not <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class=\\\\"footnote\\\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\\\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\\\u201cEliakim, the son of Hilkiah,\\\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class=\\\\"footnote\\\\">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \\\\u00bc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \\\\u201cEliakim, the son of Hilkiah,\\\\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\\\\u2019s house</i>. For thou art a disgrace to the house of thy master; or \\\\u201cthou wilt then be,\\\\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \\\\u201cAnd I will call my servant Eliakim, the son of Hilkiah\\\\u201d (ver. 20)."], ["<i>To my servant</i>. He was the servant of the Lord; not so Shebna."], ["<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father."], ["<i>And the king of the house of David</i>, etc. From this verse we learn that \\\\u201cthe house\\\\u201d (ver. 15) means \\\\u201cthe royal palace.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d3</span> <i>As a nail</i>. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05ea\\\\u05d3 \\\\u2550 \\\\u05d9\\\\u05ea\\\\u05d3</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u2550 \\\\u05d5\\\\u05e2\\\\u05d9\\\\u05e8</span> \\\\u201cAnd like a wild ass\\\\u201d (Job xi. 12)."], ["<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \\\\u201cthey shall hang upon it,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e6\\\\u05d0\\\\u05e6\\\\u05d0\\\\u05d9\\\\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class=\\\\"footnote\\\\">The root of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d0\\\\u05e6\\\\u05d0\\\\u05d9\\\\u05dd</span> is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0</span> \\\\u201cto come out.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e6\\\\u05e4\\\\u05d9\\\\u05e2\\\\u05d5\\\\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0 \\\\u05e6\\\\u05e4\\\\u05e2</span> \\\\u201cshall come forth a cockatrice\\\\u201d (xiv. 29).<sup>29</sup><i class=\\\\"footnote\\\\">According to this remark <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05e2</span> means \\\\u201coffspring,\\\\u201d but in commenting on xiv. 29 he says that <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05e2\\\\u05e0\\\\u05d9 \\\\u2550 \\\\u05e6\\\\u05e4\\\\u05e2</span> means \\\\u201ccockatrice,\\\\u201d and is more dangerous than <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e9</span> \\\\u201cserpent.\\\\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d0\\\\u05e6\\\\u05d0\\\\u05d9\\\\u05dd</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05d9\\\\u05e2\\\\u05d5\\\\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d2\\\\u05e0\\\\u05d5\\\\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAll the vessels of flagons.\\\\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority."], ["<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government."]], [["<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class=\\\\"footnote\\\\">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\\\\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\\\\u00e6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05e9\\\\u05e8\\\\u05e8 \\\\u05de\\\\u05d1\\\\u05d9\\\\u05ea \\\\u05de\\\\u05d1\\\\u05d5\\\\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class=\\\\"footnote\\\\">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class=\\\\"footnote\\\\">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \\\\u201cAnd ships from the coast of Chittim,\\\\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25)."], ["<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class=\\\\"footnote\\\\">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \\\\u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\\\\u201d (Gen. xlix. 13)."], ["<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class=\\\\"footnote\\\\">\\\\u201cSihor\\\\u201d <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05d9\\\\u05d7\\\\u05d5\\\\u05e8)</span> is another name for the Nile <span dir=\\\\"rtl\\\\">(\\\\u05d9\\\\u05d0\\\\u05b9\\\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class=\\\\"footnote\\\\">\\\\u201cSihor\\\\u201d <span dir=\\\\"rtl\\\\">(\\\\u05e9\\\\u05d9\\\\u05d7\\\\u05d5\\\\u05e8)</span> is another name for the Nile <span dir=\\\\"rtl\\\\">(\\\\u05d9\\\\u05d0\\\\u05b9\\\\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d7\\\\u05e8</span> <i>A mart</i>. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d7\\\\u05e8</span> is a noun and means \\\\u201cmerchandise;\\\\u201d but we have here to supply <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05ea</span>; \\\\u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e2\\\\u05dc \\\\u05d7\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05df \\\\u2550 \\\\u05d5\\\\u05d7\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05df</span> \\\\u201cThat which is wanting\\\\u201d (Eccl. i. 15)."], ["<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre."], ["<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05e9 \\\\u2550 \\\\u05ea\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05e9\\\\u05d4</span> To Tarshish. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d0\\\\u05d9 \\\\u2550 \\\\u05d0\\\\u05d9</span> Every island.<sup>6</sup><i class=\\\\"footnote\\\\">I. E. mentions no reason why <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>"], ["<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\\\\u2014Comp. \\\\u201ca rejoicing to the whole land\\\\u201d (Ps. xlviii. 3)\\\\u2014that old Tyre, that must now see her people go far away into captivity?"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e2\\\\u05d8\\\\u05d9\\\\u05e8\\\\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d8\\\\u05d9\\\\u05e8\\\\u05d4</span> is part. Hiphil, and means lit;: \\\\u201cgiving a crown,\\\\u201d or \\\\u201cgiving glory.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e2\\\\u05e0\\\\u05d9\\\\u05d4</span> <i>Her merchants</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e2\\\\u05df</span> \\\\u201ca merchant\\\\u201d (Hos. xii. 8)."], ["<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class=\\\\"footnote\\\\">See chap. i. Note 45.</i> has decided this."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d0\\\\u05e8\\\\u05e6\\\\u05da \\\\u05db\\\\u05d9\\\\u05d0\\\\u05d5\\\\u05e8</span> Pass over to thy land<sup>9</sup><i class=\\\\"footnote\\\\">\\\\u201cA. V., \\\\u201cPass through thy land.\\\\u201d</i> as a river <span dir=\\\\"rtl\\\\">(\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d0\\\\u05dc \\\\u05d0\\\\u05e8\\\\u05e6\\\\u05da\\\\u2550\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d0\\\\u05e8\\\\u05e6\\\\u05da)</span>; that is, \\\\u201chasten to thy country, as quickly as the river flows,\\\\u201d or, \\\\u201cpass through thy land as the river which overflows the country.\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d5\\\\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05d7</span> <i>Strength</i>. Literally, \\\\u201cgirdle.\\\\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins."], ["<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\\\\u2014The <span dir=\\\\"rtl\\\\">\\\\u05e0</span> in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05d4</span> is instead of the Dagesh in the <span dir=\\\\"rtl\\\\"><sup>11</sup><i class=\\\\"footnote\\\\">This explanation is opposed to I.E.\\\\u2019s own rule, that only the letters <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b9\\\\u05d4\\\\u05b9\\\\u05d5\\\\u05b9\\\\u05d9\\\\u05b9</span> are capable of interchange.</i>.\\\\u05d6 \\\\u05db\\\\u05e0\\\\u05e2\\\\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201calso <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e2\\\\u05df</span> means \\\\u2018merchant.\\\\u2019\\\\u201d I. E. on ver. 8 remarked, that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05e2\\\\u05e0\\\\u05d9\\\\u05d4</span> meant \\\\u201cher merchants;\\\\u201d referring to that remark, he says here: \\\\u201calso in this verse, where <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e2\\\\u05df</span> is used as a feminine, it has the same meaning, \\\\u2018 merchant,\\\\u2019 or, since the city is meant, \\\\u2018merchant-city.\\\\u2019\\\\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d7\\\\u05ea \\\\u05db\\\\u05e0\\\\u05e2\\\\u05df \\\\u2550 \\\\u05db\\\\u05e0\\\\u05e2\\\\u05df</span>, \\\\u201cthe caravan of Canaan,\\\\u201d because of the feminine pronoun in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05d4\\\\u05b9</span> \\\\u201cher strongholds.\\\\u201d"], ["<i>And He said</i>. And God said. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e2\\\\u05e9\\\\u05e7\\\\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOppressed.\\\\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class=\\\\"footnote\\\\">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there."], ["<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\\\\u00e6ans. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d9\\\\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWas not.\\\\u201d \\\\u201cWhere no fear was.\\\\u201d</i><sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWas not.\\\\u201d \\\\u201cWhere no fear was.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05e4\\\\u05d7\\\\u05d3</span> \\\\u201cThere was no fear like it\\\\u201d (Ps. liii. 6). According to others: \\\\u201cWould that it were not;\\\\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cTill the Assyrians founded it for them that dwell in the wilderness.\\\\u201d</i> that is, the Chalds\\\\u00e6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class=\\\\"footnote\\\\">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e6\\\\u05d9\\\\u05d9\\\\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class=\\\\"footnote\\\\">The passage in the Hebrew text seems to be corrupt; the word <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d9\\\\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \\\\u201cbeasts that live in the wilderness.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d8\\\\u05e0\\\\u05d5\\\\u05ea \\\\u05e9\\\\u05d4\\\\u05dd</span> is very likely a corruption for <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05db\\\\u05e0\\\\u05d5\\\\u05ea</span>, \\\\u201cthat dwell,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d4</span> \\\\u201cdesert\\\\u201d is left out after <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e8\\\\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05d5</span> <i>The towers thereof</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05d7\\\\u05df</span> \\\\u201ctower\\\\u201d (xxxii. 14). More correctly, the suffix in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05d5</span> refers to \\\\u201cthe people of the Chald\\\\u00e6ans\\\\u201d: \\\\u201cwhen they, viz., the Chald\\\\u00e6ans, set up their towers of siege.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05e8\\\\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\\\\u00e6an brought Assyria to ruin."], ["<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05db\\\\u05d7\\\\u05ea</span> <i>And shall be forgotten</i>. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05db\\\\u05d7\\\\u05d4 \\\\u2550 \\\\u05d5\\\\u05e0\\\\u05e9\\\\u05db\\\\u05d7\\\\u05ea</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d4 \\\\u2550 \\\\u05d5\\\\u05e9\\\\u05d1\\\\u05ea</span> \\\\u201cAnd it will return\\\\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class=\\\\"footnote\\\\">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\\\\u00e6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds."], ["<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before."], ["<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class=\\\\"footnote\\\\">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05ea\\\\u05e0\\\\u05e0\\\\u05d4</span> <i>To her hire</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05e0\\\\u05df \\\\u05d6\\\\u05d5\\\\u05e0\\\\u05d4</span>, \\\\u201chire of an harlot\\\\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise."], ["<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d0\\\\u05e6\\\\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d7\\\\u05e1\\\\u05df .(\\\\u05d0\\\\u05d5\\\\u05e6\\\\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span dir=\\\\"rtl\\\\">(\\\\u05d7\\\\u05d5\\\\u05e1\\\\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class=\\\\"footnote\\\\">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05bc\\\\u05dc\\\\u05b0\\\\u05de\\\\u05b4\\\\u05d1\\\\u05b0\\\\u05e1\\\\u05b6\\\\u05d4 \\\\u2550 \\\\u05d5\\\\u05b0\\\\u05dc\\\\u05b4\\\\u05de\\\\u05b0\\\\u05d1\\\\u05b7\\\\u05e1\\\\u05bc\\\\u05b6\\\\u05d4</span> And for a clothing. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d9\\\\u05e7</span> <i>Durable</i>. Strong; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05e7</span> \\\\u201cstrength\\\\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \\\\u201cher hire,\\\\u201d in a figurative sense; in reality, he does not speak of an harlot at all."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e7\\\\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05dc\\\\u05e7\\\\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e4\\\\u05e8 \\\\u05d4\\\\u05d6\\\\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e4\\\\u05e8 \\\\u05d4\\\\u05d6\\\\u05d4</span> is therefore a mistake; the text had originally <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05e4\\\\u05e8 \\\\u05d7\\\\u05d6\\\\u05d5\\\\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05d4</span> And turneth it upside down."], ["<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e2\\\\u05dd \\\\u05db\\\\u05db\\\\u05d4\\\\u05df \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span dir=\\\\"rtl\\\\">\\\\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05dc\\\\u05d5\\\\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs with the taker of usury, so with the giver of usury to him.\\\\u201d According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05d4</span> \\\\u201cto borrow money without security\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d4 (\\\\u05d7\\\\u05e0\\\\u05dd)</span> \\\\u201cto lend on security.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05dc\\\\u05d5 \\\\u05db\\\\u05e0\\\\u05e9\\\\u05d4</span> \\\\u201cThou shalt not be to him as one that lends money on security\\\\u201d (A. V., \\\\u201cAs an usurer\\\\u201d). Ex. xxii. 25, the <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05dc\\\\u05d5\\\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e0\\\\u05dd</span> used by I. E. is translated \\\\u201cwithout security,\\\\u201d because it is here the opposite of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d5</span> \\\\u201con his security.\\\\u201d</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs with the taker of usury, so with the giver of usury to him.\\\\u201d According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05d4</span> \\\\u201cto borrow money without security\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d4 (\\\\u05d7\\\\u05e0\\\\u05dd)</span> \\\\u201cto lend on security.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05dc\\\\u05d5 \\\\u05db\\\\u05e0\\\\u05e9\\\\u05d4</span> \\\\u201cThou shalt not be to him as one that lends money on security\\\\u201d (A. V., \\\\u201cAs an usurer\\\\u201d). Ex. xxii. 25, the <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span dir=\\\\"rtl\\\\">(\\\\u05de\\\\u05dc\\\\u05d5\\\\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e0\\\\u05dd</span> used by I. E. is translated \\\\u201cwithout security,\\\\u201d because it is here the opposite of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d5</span> \\\\u201con his security.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e9\\\\u05d4</span> The capitalist. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05e0\\\\u05d5\\\\u05e9\\\\u05d4 \\\\u05d1\\\\u05d5</span> He who borrows money on security."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d5\\\\u05e7 \\\\u05ea\\\\u05d1\\\\u05d5\\\\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e7\\\\u05e7</span> (ver. 1); <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d5\\\\u05e7</span> is infinitive Niphal of a verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e7) \\\\u05e2\\\\u05f4\\\\u05e2</span> \\\\u201cto empty\\\\u201d). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d5\\\\u05e7</span> is formed like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d5\\\\u05d1</span> \\\\u201cis driven back\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05d1 ,\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05d6 ,\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e7</span>, are forms of the future Niphal for <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05b7\\\\u05d1 ,\\\\u05ea\\\\u05bc\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05d6\\\\u05bc ,\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05e7</span>.</i> (Ps. cxiv. 3.) <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d5\\\\u05d6 \\\\u05ea\\\\u05d1\\\\u05d5\\\\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class=\\\\"footnote\\\\">Infinitive and future Niphal.</i>\\\\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow."], ["<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc\\\\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class=\\\\"footnote\\\\">Literally, according to I. E., \\\\u201cis confounded.\\\\u201d</i> Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05dc</span>, \\\\u201cto confound\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d1\\\\u05e7\\\\u05d4</span>, \\\\u201cand it will be emptied\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">A V., \\\\u201cShall fall.\\\\u201d</i> (xix. 3); <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e1\\\\u05d1\\\\u05d4</span> \\\\u201cand it will be surrounded\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThere was a winding about.\\\\u201d</i> (Ez. xli. 7); the second <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc\\\\u05d4</span> might, however, be the Kal of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span>, \\\\u201cto fade\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d5\\\\u05dc \\\\u05ea\\\\u05d1\\\\u05d5\\\\u05dc</span>, \\\\u201cthou wilt surely wear away\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">The two roots <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05dc</span> are similar in form and meaning; the former \\\\u201cto fade away,\\\\u201d the latter \\\\u201cto confound,\\\\u201d Niphal \\\\u201cto be confounded\\\\u201d or \\\\u201cto be destroyed.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b0\\\\u05dc\\\\u05b8\\\\u05d4</span> is therefore either the third person feminine Kal of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> or the same person Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05dc</span>; the regular form would be <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b7\\\\u05dc\\\\u05bc\\\\u05b8\\\\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b7\\\\u05e7\\\\u05bc\\\\u05b8\\\\u05d4\\\\u2550\\\\u05e0\\\\u05b8\\\\u05d1\\\\u05b0\\\\u05e7\\\\u05b8\\\\u05d4 \\\\u05e0\\\\u05b8\\\\u05dd\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b8\\\\u05d4\\\\u2550\\\\u05e0\\\\u05b8\\\\u05dd\\\\u05b0\\\\u05d1\\\\u05b8\\\\u05d4</span>.</i> (Ex. xviii. 18). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d9 \\\\u05de\\\\u05ea\\\\u05d5\\\\u05dd\\\\u2550\\\\u05de\\\\u05ea\\\\u05d5\\\\u05dd</span> \\\\u201cthey that sit on high,\\\\u201d the chiefs of the land.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe haughty people.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b9\\\\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\\\u201cthe laws contained in the natural order of things\\\\u201d or by \\\\u201cthe covenant of the universe\\\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05da \\\\u05d0\\\\u05d3\\\\u05dd \\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05de\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05d5</span> \\\\u201cMan shall follow the ways of God displayed in his works.\\\\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b9\\\\u05e7</span><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cChanged.\\\\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \\\\u201cthe laws contained in the natural order of things\\\\u201d or by \\\\u201cthe covenant of the universe\\\\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05da \\\\u05d0\\\\u05d3\\\\u05dd \\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05de\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05d5</span> \\\\u201cMan shall follow the ways of God displayed in his works.\\\\u201d Comp. I. E. on Lev. xix. 19.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e4\\\\u05d5</span> <i>They have abolished</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e3</span>, \\\\u201che shall abolish\\\\u201d (ii. 18). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span>, \\\\u201cthe covenant of the universe.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u2550 \\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201cBy a curse;\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">From this remark it may be concluded that I. E. read <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05dc\\\\u05d4</span> \\\\u201cmourneth\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05dc\\\\u05d4</span>.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e9\\\\u05ea \\\\u2550 \\\\u05e9\\\\u05e9\\\\u05ea</span>, \\\\u201cin sin\\\\u201d (Ex. xx. 11); according to others, the preposition <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea</span>, \\\\u201cfor,\\\\u201d is to be supplied; comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05f3 \\\\u05e9\\\\u05e4\\\\u05f3 \\\\u05d5\\\\u05e0\\\\u05f3 \\\\u05ea\\\\u05d7\\\\u05ea \\\\u2550 \\\\u05d5\\\\u05e0\\\\u05e9\\\\u05dc\\\\u05de\\\\u05d4 \\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e9\\\\u05e4\\\\u05ea\\\\u05d9\\\\u05e0\\\\u05d5</span>. \\\\u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\\\\u201d (Hos. xiv. 2).<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSo will we render the calves of our lips.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d5</span> <i>They are burned</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e8\\\\u05d4</span>, \\\\u201cand may be burnt\\\\u201d (Ez. xxiv. II).<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd may burn.\\\\u201d</i>"], ["<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \\\\u201cFor wine maketh glad the heart\\\\u201d (Ps. civ. 15)."], ["<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk."], ["<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05de\\\\u05b7\\\\u05e8</span> is according to my opinion<sup>15</sup><i class=\\\\"footnote\\\\">The grammarian, R. Jonah, is of opinion that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05de\\\\u05b7\\\\u05e8</span> is Kal; therefore I. E. adds, \\\\u201caccording to my opinion.\\\\u201d</i> a verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b8\\\\u05d0\\\\u05b5\\\\u05e7\\\\u05b7\\\\u05dc</span> \\\\u201cAnd I was despised\\\\u201d (Gen. xvi. 5)\\\\u2014Niphal of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05e8</span>."], ["<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05d7\\\\u05d4</span> A crying. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e7\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05d9\\\\u05d9\\\\u05df \\\\u2550 \\\\u05e2\\\\u05dc \\\\u05d4\\\\u05d9\\\\u05d9\\\\u05df</span> In the place of wine.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor wine.\\\\u201d</i> <i>In the streets</i>. Publicly. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d1\\\\u05d4</span> <i>Is darkened</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b6\\\\u05e8\\\\u05b6\\\\u05d1</span> \\\\u201cevening.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d0\\\\u05d9\\\\u05d4</span> <i>And with destruction</i>. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d9\\\\u05d4</span> is a noun derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d4</span> \\\\u201cto be waste;\\\\u201dcomp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d0\\\\u05d4</span> \\\\u201cdesolation\\\\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \\\\u201cBetter is he than both they, who hath not yet been\\\\u201d (Eccles. iv. 3).<sup>17</sup><i class=\\\\"footnote\\\\">Strictly speaking, he who has not yet been born cannot be better; in the same way <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05de\\\\u05bc\\\\u05b8\\\\u05d4</span> \\\\u201cdesolation\\\\u201d cannot be said \\\\u201cto be left;\\\\u201d because \\\\u201cdesolation\\\\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05e7\\\\u05e3</span> <i>As the shaking</i>. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05e3</span> is similar in meaning to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e7\\\\u05e3</span> \\\\u201cand he shall cut down\\\\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left."], ["<i>They shall lift up</i>, etc. All commentators agree that from the words, \\\\u201cBehold, the Lord maketh, etc.\\\\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class=\\\\"footnote\\\\">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \\\\u201ca feast of fat things\\\\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \\\\u201cWoe to the crown of pride,\\\\u201d etc. (xxviii. 1).<sup>19</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05d5 \\\\u05d4\\\\u05d5\\\\u05d9 \\\\u05e2\\\\u05d8\\\\u05e8\\\\u05ea \\\\u05d2\\\\u05d0\\\\u05d5\\\\u05ea</span> \\\\u201cAnd his proof is taken from the words, \\\\u2018Woe to the crown of pride,\\\\u2019\\\\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\\\\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\\\\u201425). The translation is based on the suggestion, that <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05d5</span> is a corruption of the original <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e2\\\\u05b7\\\\u05d3</span> or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05d3</span> \\\\u201cunto.\\\\u201d</i>\\\\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class=\\\\"footnote\\\\">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e0\\\\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey shall sing.\\\\u201d According to I. E., or rather to R. Moses Hakkohen, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e0\\\\u05d5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e0\\\\u05df</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc</span> do not always signify, \\\\u201cto sing,\\\\u201d as proved by the quoted <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05e8\\\\u05b4\\\\u05e0\\\\u05bc\\\\u05b8\\\\u05d4</span> \\\\u201cthe proclamation\\\\u201d after a defeat, and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05ea</span> \\\\u201cthe neighing\\\\u201d of horses.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e0\\\\u05d4</span> \\\\u201cthe proclamation\\\\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d5</span> <i>They shall cry aloud</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05ea \\\\u05d4\\\\u05e1\\\\u05d5\\\\u05dd</span> \\\\u201cthe neighing of the horse.\\\\u201d<sup>22</sup><i class=\\\\"footnote\\\\">Instead of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05ea \\\\u05d4\\\\u05e1\\\\u05d5\\\\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05d1\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d5</span> \\\\u201cthe neighing of his strong ones\\\\u201d (Jer. viii. 16).</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> Some explain it, \\\\u201cIn the countries;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05d5\\\\u05e8</span> \\\\u201cthe land of the Chald\\\\u00e6ans\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \\\\u201cIn valleys.\\\\u201d The former explanation is the right one. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span> <i>The name</i>. Supply <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d3\\\\u05d5</span> \\\\u201cglorify;\\\\u201d for the verb <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d3\\\\u05d5</span> in the first half of the sentence refers also to the second. \\\\u201cThey\\\\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class=\\\\"footnote\\\\">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\\\\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e0\\\\u05d5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d5</span> retain according to this explanation their usual meaning, \\\\u201cthey sing.\\\\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05e0\\\\u05e3</span> <i>From the uttermost part</i>. The word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e3</span> \\\\u201ccorner,\\\\u201d is used here to signify \\\\u201ca great distance,\\\\u201d because the earth is round.<sup>25</sup><i class=\\\\"footnote\\\\">One is rather inclined to think that, because the earth is round, the expression <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e3 \\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe comer of the earth\\\\u201d should not be used. Perhaps he means to say, that \\\\u201cthe corner of the earth\\\\u201d is used instead of \\\\u201cfar off,\\\\u201d because we can never reach it.</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d4</span> \\\\u201cto desire;\\\\u201d from this I. E. derives <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d9</span> \\\\u201cdesirable,\\\\u201d \\\\u201cbeauty,\\\\u201d \\\\u201cglory.\\\\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d6\\\\u05f3</span> <i>Leanness</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d6\\\\u05d5\\\\u05df</span> \\\\u201cleanness\\\\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05d3\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d2\\\\u05d3\\\\u05d5 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class=\\\\"footnote\\\\">The root <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>"], ["<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall."], ["<i>Windows from on high</i>, etc. A figure for \\\\u201cdecrees of the Lord.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d4</span> <i>Is broken</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05dd</span> \\\\u201cthou wilt break them\\\\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05e2</span> in Chaldee is the same as <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e5</span> in Hebrew.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e4\\\\u05d5\\\\u05e8\\\\u05e8\\\\u05d4 \\\\u05e4\\\\u05d5\\\\u05e8</span> <i>Is broken asunder</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05e8\\\\u05e4\\\\u05e8\\\\u05e0\\\\u05d9</span> \\\\u201cand he hath broken me asunder\\\\u201d (Job xvi. 12); <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e8\\\\u05e8\\\\u05ea</span> \\\\u201cthou hast divided\\\\u201d (Ps. lxxiv. 13)."], ["<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05dd</span> \\\\u201cno rising up\\\\u201d (Prov. xxx. 31 ).<sup>29</sup><i class=\\\\"footnote\\\\">It is rather curious to find I. E. referring to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05dd</span> as another instance of the infinitive <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>"], ["Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \\\\u201cthe kings of the earth on the earth\\\\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class=\\\\"footnote\\\\">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e1\\\\u05d9\\\\u05e8 \\\\u2550 \\\\u05d0\\\\u05e1\\\\u05d9\\\\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05d5</span> \\\\u201cthey shall be visited,\\\\u201d may also be compared with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05ea\\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cand after many years thou wilt be visited\\\\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class=\\\\"footnote\\\\">According to the first explanation, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05d5</span> means \\\\u201cthey will be visited\\\\u201d to receive their food; according to the second, \\\\u201cthey will be visited\\\\u201d to receive their final punishment.</i>"], ["<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \\\\u201cthe kings of the earth,\\\\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context."]], [["<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \\\\u201cthe ancients\\\\u201d is represented speaking (xxiv. 23). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5\\\\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05ea</span> \\\\u201cthou hast done.\\\\u201d\\\\u2014\\\\u201cThe counsels of old\\\\u201dare the plans of God predicted by the prophets. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d4 \\\\u05d0\\\\u05de\\\\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAre faithfulness and truth.\\\\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d4 \\\\u05d0\\\\u05de\\\\u05df</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d9 \\\\u05d5\\\\u05de\\\\u05e2\\\\u05d6\\\\u05d9</span> \\\\u201cmy strength and my fortress\\\\u201d (Jer. xvi. 19).<sup>2</sup><i class=\\\\"footnote\\\\">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>"], ["<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class=\\\\"footnote\\\\">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class=\\\\"footnote\\\\">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d2\\\\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Strangers</i>. Non-Israelites. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d9\\\\u05e8</span> Of every city.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo be no city.\\\\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5</span> (lit. \\\\u201cfrom\\\\u201d) to be the sign of the possessive genitive, is, \\\\u201cThe palaces of the heathen people shall never be built again in any city.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05d1\\\\u05d3\\\\u05d5\\\\u05da \\\\u05e2\\\\u05dd \\\\u05e2\\\\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class=\\\\"footnote\\\\">Of the defeat of Gog and Magog or of Sennacherib.</i>"], ["<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA refuge from the storm.\\\\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \\\\u201cfrom the showers.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e6\\\\u05d9\\\\u05d4</span> \\\\u201cin a dry land\\\\u201d (Jer. ii. 6). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d1 \\\\u05d1\\\\u05e6\\\\u05dc \\\\u05e2\\\\u05d1 \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05f3</span> <i>The heat in</i><sup>5a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith.\\\\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05dc \\\\u05e2\\\\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class=\\\\"footnote\\\\">I. E. means to say that \\\\u201cin the shadow of a cloud\\\\u201d is the same as \\\\u201cin the absence of all clouds,\\\\u201d or \\\\u201cin sunshine;\\\\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05dc \\\\u05e2\\\\u05d1</span> than that existing between \\\\u201cin a dry land\\\\u201d and \\\\u201cin the shadow of a cloud;\\\\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05d9\\\\u05e8 \\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe branch of the terrible ones.\\\\u201d</i> It is the same as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05df \\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05de\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201csongs\\\\u201d (xxiv. 16). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e0\\\\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d9</span> \\\\u201cpoor\\\\u201d (Deut. xxiv. 12); <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cto be humbled\\\\u201d (Ex. x. 3)."], ["<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>with things full of marrow</i>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d5\\\\u05d7</span> \\\\u201cand the marrow\\\\u201d (Job. xxi. 24); <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d7\\\\u05d9\\\\u05dd</span> is participle Pual\\\\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class=\\\\"footnote\\\\">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \\\\u201cAs you have drunk on my holy mountain,\\\\u201d etc. (Obad. 16)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05dc\\\\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he will destroy.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05dc\\\\u05e2</span> \\\\u201cwhen are discovered\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen are covered.\\\\u201d I. E., in his commentary ad locum mentions both explanations, \\\\u201cwhen are covered\\\\u201d and \\\\u201cwhen are discovered,\\\\u201d and gives the preference to the former.</i> (Num. iv. 20). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d5\\\\u05d8</span> <i>The covering</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05dc\\\\u05d8</span> \\\\u201cand he wrapped\\\\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05e1\\\\u05d4 \\\\u2550 \\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201ccovering;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cand the covering\\\\u201d (xxviii. 20)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05e2 \\\\u05d4\\\\u05de\\\\u05d5\\\\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe will swallow up death.\\\\u201d</i> them.<sup>12</sup><i class=\\\\"footnote\\\\">The \\\\u201cnations\\\\u201d mentioned in the preceding verse.</i><sup>12</sup><i class=\\\\"footnote\\\\">The \\\\u201cnations\\\\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class=\\\\"footnote\\\\">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05de\\\\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd it shall be said.\\\\u201d</i> The people mentioned before, will say. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e0\\\\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he will save us.\\\\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class=\\\\"footnote\\\\">See i., Note 43.</i>"], ["<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d3\\\\u05d5\\\\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span dir=\\\\"rtl\\\\">(\\\\u05d3\\\\u05d5\\\\u05e9) \\\\u05e2\\\\u05f4\\\\u05d5</span> or <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05d4\\\\u05b4\\\\u05d3\\\\u05bc\\\\u05d5\\\\u05bc\\\\u05e9\\\\u05c1 .(\\\\u05d3\\\\u05e9\\\\u05e9) \\\\u05e2\\\\u05f4\\\\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05bc</span> is here instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b9</span>; these two vowels are capable of interchange. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05de\\\\u05e0\\\\u05d4</span> Dunghill."], ["<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05d7\\\\u05d4</span> <i>He that swimmeth</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d5</span> \\\\u201cto swim\\\\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> \\\\u201cwindows\\\\u201d (Gen. vii. 11), but their explanation is far-fetched."], ["Thy <i>walls</i>. The pronoun refers to Moab. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d7 \\\\u05d4\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class=\\\\"footnote\\\\">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \\\\u201ctowers,\\\\u201d Kimchi: \\\\u201cthe wrists,\\\\u201d R. Jonah: \\\\u201cthe multitude,\\\\u201d A. V., \\\\u201cthe spoils.\\\\u201d</i> Asyndeton; comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05e2 \\\\u05e9\\\\u05db\\\\u05d1 \\\\u05e0\\\\u05e4\\\\u05dc</span> \\\\u201cHe bowed, he fell, he lay down\\\\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe shall bring low,\\\\u201d \\\\u201clay low.\\\\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>"]], [["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05e2\\\\u05d6 \\\\u05dc\\\\u05e0\\\\u05d5 \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05d4 \\\\u05d9\\\\u05e9\\\\u05d9\\\\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWe have a strong city.\\\\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class=\\\\"footnote\\\\">After <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05ea</span> the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05d4</span> \\\\u201csalvation\\\\u201d seems to have been omitted in the Hebrew text.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05de\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05d7\\\\u05dc</span> <i>For walls and bulwarks</i>. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b5\\\\u05dc \\\\u05d4\\\\u05b7\\\\u05d7\\\\u05d5\\\\u05b9\\\\u05de\\\\u05d5\\\\u05b9\\\\u05ea \\\\u2550 \\\\u05d7\\\\u05b5\\\\u05dc</span> \\\\u201cthe fence of the walls.\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>"], ["<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8 \\\\u05e1\\\\u05de\\\\u05d5\\\\u05da \\\\u05ea\\\\u05e6\\\\u05e8 \\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> \\\\u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\\\\u201d Others are of opinion that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class=\\\\"footnote\\\\">According to this opinion the translation of the passage is as follows: \\\\u201cPeace will guard him whose mind is stayed on thee.\\\\u201d There is, however, no other instance in the Bible of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> being used as a feminine noun.</i>"], ["<i>Trust ye</i>, etc. Therefore fathers will say to their children, \\\\u201cTrust in the Lord,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d4</span> <i>In the Lord</i>. <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class=\\\\"footnote\\\\">The name of God consists of the four letters <span dir=\\\\"rtl\\\\">\\\\u05d5</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d4</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d9</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d4</span>; the name <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> of half that number; in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d4</span> the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05d4 ,\\\\u05d1\\\\u05d9\\\\u05d4 ,\\\\u05d0\\\\u05d9\\\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\\\"footnote\\\\">The name of God consists of the four letters <span dir=\\\\"rtl\\\\">\\\\u05d5</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d4</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d9</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d4</span>; the name <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> of half that number; in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d4</span> the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05d4 ,\\\\u05d1\\\\u05d9\\\\u05d4 ,\\\\u05d0\\\\u05d9\\\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class=\\\\"footnote\\\\">The name of God consists of the four letters <span dir=\\\\"rtl\\\\">\\\\u05d5</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d4</span> ,<span dir=\\\\"rtl\\\\">\\\\u05d9</span>, and <span dir=\\\\"rtl\\\\">\\\\u05d4</span>; the name <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> of half that number; in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d4</span> the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05d4 ,\\\\u05d1\\\\u05d9\\\\u05d4 ,\\\\u05d0\\\\u05d9\\\\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8 \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05de\\\\u05d9\\\\u05dd</span> <i>Everlasting strength</i>. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span dir=\\\\"rtl\\\\">(\\\\u05d9\\\\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d7</span> <i>He bringeth down</i>. A verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span> like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b5\\\\u05e7\\\\u05b7\\\\u05dc</span> \\\\u201che afflicted slightly\\\\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05e0\\\\u05d4 \\\\u05d9\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d9 \\\\u05d5\\\\u05de\\\\u05e2\\\\u05d6\\\\u05d9</span> \\\\u201cMy strength and my fortress\\\\u201d (Jer. xvi. 19).<sup>6</sup><i class=\\\\"footnote\\\\">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>"], ["<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05dc\\\\u05d9 \\\\u2550 \\\\u05e4\\\\u05e2\\\\u05de\\\\u05d9</span> \\\\u201cfeet.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05de\\\\u05d9\\\\u05dd</span> (Ex. xxiii. 14) \\\\u2550 <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05dd</span> (ibid. 17) \\\\u201ctimes.\\\\u201d"], ["<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \\\\u201cmost upright\\\\u201d and \\\\u201cdost weigh the path of the just.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05dc\\\\u05e1</span> Thou weighest."], ["<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the way of thy judgment.\\\\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \\\\u201cthe soul is longing for Thy name.\\\\u201d Before <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d7</span> \\\\u201cpath\\\\u201d supply the preposition <span dir=\\\\"rtl\\\\">\\\\u05dc</span> \\\\u201cfor.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith my soul,\\\\u201d \\\\u201cwith my spirit.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cI desired thee,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d7\\\\u05e8\\\\u05da</span> \\\\u201cWill I seek thee early,\\\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\\\u201csoul\\\\u201d and \\\\u201cspirit.\\\\u201d</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith my soul,\\\\u201d \\\\u201cwith my spirit.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cI desired thee,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d7\\\\u05e8\\\\u05da</span> \\\\u201cWill I seek thee early,\\\\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \\\\u201csoul\\\\u201d and \\\\u201cspirit.\\\\u201d</i> was <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d7\\\\u05e8\\\\u05da</span> <i>I will seek Thee early</i>. Man has <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> \\\\u201csoul\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> \\\\u201cspirit,\\\\u201d as I explained in Koheleth.<sup>9</sup><i class=\\\\"footnote\\\\">In his commentary on Koheleth iii. 21, I. E. says that <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> is common to all living creatures, but <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span> is peculiar to human beings alone;\\\\u2014the difference between <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span>, sensitive, <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span>, and deliberative capacities <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span> <i>World</i>. The inhabited part of the earth."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05df</span> <i>Let favour be shewn</i>. A verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>; it is a form like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d1</span> \\\\u201cis turned\\\\u201d (xxviii. 27).<sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05bb\\\\u05b7\\\\u05df</span> is future Hophal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d1 ; \\\\u05d7\\\\u05e0\\\\u05df</span> future Hophal of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05d1</span>.</i>\\\\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05ea</span> <i>Straightforwardness</i>. It is related to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d7</span> \\\\u201cbefore\\\\u201d (Ex. xxvi. 35); comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d7\\\\u05d9\\\\u05dd</span> \\\\u201cright\\\\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God."], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d4 \\\\u05d9\\\\u05d3\\\\u05da \\\\u05d1\\\\u05dc \\\\u05d9\\\\u05d7\\\\u05d6\\\\u05d9\\\\u05d5\\\\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d4</span> \\\\u201cIs lifted up,\\\\u201d that is, \\\\u201cdoes not touch them\\\\u201d or \\\\u201cdoes not punish them.\\\\u201d</i> <i>they will not see</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d6\\\\u05d5 \\\\u05d5\\\\u05d9\\\\u05d1\\\\u05e9\\\\u05d5 \\\\u05e7\\\\u05e0\\\\u05d0\\\\u05ea \\\\u05e2\\\\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3 \\\\u05d0\\\\u05e9 \\\\u05e6\\\\u05e8\\\\u05d9\\\\u05da \\\\u05ea\\\\u05d0\\\\u05db\\\\u05dc\\\\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3 \\\\u05d0\\\\u05e9 \\\\u05e6\\\\u05e8\\\\u05d9\\\\u05da \\\\u05ea\\\\u05d0\\\\u05db\\\\u05dc\\\\u05dd</span> \\\\u201cyea, even the fire, which shall devour thine enemies\\\\u201d.<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\\\\u201d\\\\u2014The Hebrew text has <span dir=\\\\"rtl\\\\"> \\\\u05e7\\\\u05e0\\\\u05d0\\\\u05ea\\\\u05da \\\\u05d1\\\\u05d1\\\\u05dc\\\\u05dd \\\\u05d9\\\\u05d7\\\\u05d6\\\\u05d5</span>, which is perhaps to be altered into <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d6\\\\u05d5 \\\\u05e7\\\\u05e0\\\\u05d0\\\\u05ea\\\\u05da \\\\u05d1\\\\u05db\\\\u05dc \\\\u05e2\\\\u05dd</span>, since the difference between the two explanations is, that according to the first, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e0\\\\u05d0\\\\u05ea \\\\u05e2\\\\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05e4\\\\u05d5\\\\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05d5\\\\u05ea</span> \\\\u201cset on\\\\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do."], ["<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05e0\\\\u05d5</span> <i>Had dominion over us</i>, were our masters <span dir=\\\\"rtl\\\\">(\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05dd)</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cunto the owner of them\\\\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d3 \\\\u05d1\\\\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee."], ["<i>They are dead</i>. Those our masters, that have owned us, are now dead."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05e4\\\\u05ea</span> Thou hast continued.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou hast increased the nation.\\\\u201d I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05e4\\\\u05ea</span> \\\\u201cThou hast continued,\\\\u201d and supplies the infinitive \\\\u201cto chastise.\\\\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country."], ["<i>In trouble</i>. In their trouble. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e7\\\\u05d5\\\\u05df</span> <i>They poured out</i>. The <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is paragogic, as in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e2\\\\u05d5\\\\u05df</span> \\\\u201cthey knew\\\\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e7\\\\u05d5</span>; the first radical is dropped in <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e7\\\\u05d5\\\\u05df</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d3\\\\u2550\\\\u05e8\\\\u05d3</span> \\\\u201che went down\\\\u201d (Judg. xix. 11). As to the phrase \\\\u201cthey poured out a prayer,\\\\u201d comp. \\\\u201che will pour out his prayer\\\\u201d (Ps. cii. 1). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8\\\\u05da \\\\u05dc\\\\u05de\\\\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen thy chastening was upon them.\\\\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them."], ["<i>Like as a woman</i>, etc. This verse describes the \\\\u201cchastening\\\\u201d mentioned in the preceding verse. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05e8\\\\u05d9\\\\u05d1</span> <i>That draweth near</i> Lit. \\\\u201cthat bringeth near,\\\\u201d namely, herself.<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05e8\\\\u05d9\\\\u05d1</span> is Hiphil, and therefore transitive; the object \\\\u201cherself\\\\u201d must be supplied.</i>"], ["<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWe have been with child, we have been in pain, we have, as it were <span dir=\\\\"rtl\\\\">(\\\\u05db\\\\u05b0\\\\u05de\\\\u05d5\\\\u05b9)</span> brought forth wind.\\\\u201d According to I. E. the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5</span> compares the verbs <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05bc</span> \\\\u201cwe have conceived\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05dc\\\\u05b0\\\\u05e0\\\\u05d5\\\\u05bc</span> \\\\u201cwe have been in pain,\\\\u201d with the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05dc\\\\u05b7\\\\u05d3\\\\u05b0\\\\u05e0\\\\u05d5\\\\u05bc \\\\u05e8\\\\u05d5\\\\u05bc\\\\u05d7\\\\u05b7</span> \\\\u201cwe have brought forth,\\\\u201d with regard to the object <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05bc\\\\u05d7\\\\u05b7</span> \\\\u201cwind,\\\\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05d1\\\\u05dc \\\\u05e0\\\\u05e2\\\\u05e9\\\\u05d4</span> \\\\u201cwe have not wrought any deliverance.\\\\u201d We were not able to bring any deliverance. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> <i>In the earth</i>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d1</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e9\\\\u05ea\\\\u2550\\\\u05e9\\\\u05e9\\\\u05ea</span> (Ex. xx. 11). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05dc \\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5</span> Some say, that <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is omitted, as in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\\\\u201cand they fell\\\\u201d), as will be explained by me. I explain <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc \\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5</span> we could not help their falling.\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">According to I. E. the root of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5</span> is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05dc</span> \\\\u201cto fall.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05dc \\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5 \\\\u05d9\\\\u05e9\\\\u05d1\\\\u05d9 \\\\u05ea\\\\u05d1\\\\u05dc</span> \\\\u201cWe could not effect that the inhabitants of the world should not fall;\\\\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\\\\u2014A. V., \\\\u201cNeither have the inhabitants of the earth fallen.\\\\u201d\\\\u2014The passage quoted from Nehemiah <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05dc\\\\u05d5 \\\\u05de\\\\u05d0\\\\u05d5\\\\u05d3 \\\\u05d1\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05d4\\\\u05dd</span> is explained by I. E. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05e0\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05dd \\\\u05de\\\\u05de\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05dd</span> \\\\u201cthey appeared to themselves low and degraded.\\\\u201d</i>"], ["<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class=\\\\"footnote\\\\">Comp. Targum: \\\\u201cThou wilt revive the dead.\\\\u201d</i> Some explain it as a contrast to \\\\u201cThey are dead, they will not live,\\\\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \\\\u201cAwake, etc.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05dc \\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe dew of herbs.\\\\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea</span> means \\\\u201cherbs;\\\\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class=\\\\"footnote\\\\">Comp. \\\\u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \\\\u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b8\\\\u05d0\\\\u05b8\\\\u05e8\\\\u05b6\\\\u05e5 \\\\u2550 \\\\u05d5\\\\u05b8\\\\u05d0\\\\u05b8\\\\u05e8\\\\u05b6\\\\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05d9\\\\u05dc</span> \\\\u201cShall cast out,\\\\u201d \\\\u201cshall bear;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e4\\\\u05dc \\\\u05d0\\\\u05e9\\\\u05d7</span> \\\\u201cAs the untimely birth of a woman\\\\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class=\\\\"footnote\\\\">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>"], ["<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class=\\\\"footnote\\\\">See xxiv., Notes 18 and 24.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d9</span> Some explain this word as a regular form of a verb <span dir=\\\\"rtl\\\\">(\\\\u05d7\\\\u05d1\\\\u05d4) \\\\u05dc\\\\u05f4\\\\u05d4</span>; the feminine form <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d9</span> is used, because <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> is sometimes feminine; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d8\\\\u05d0\\\\u05ea \\\\u05e2\\\\u05de\\\\u05da</span> \\\\u201cAnd thy people sinneth\\\\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class=\\\\"footnote\\\\">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d4</span>.</i> that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05d9</span> is a noun like <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d9</span> \\\\u201ccaptivity.\\\\u201d The first explanation is the right one."], ["<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class=\\\\"footnote\\\\">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05d4\\\\u05d5\\\\u05d0</span> In those days.<sup>1</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05d4\\\\u05d5\\\\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span dir=\\\\"rtl\\\\">; (\\\\u05ea\\\\u05dc\\\\u05d9)</span><sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\\\\n\\\\"> but the two words, being quite different in meaning, <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d9)</span> \\\\u201changing,\\\\u201d <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCAAzAEkDASIA\\\\nAhEBAxEB/8QAHAABAQEAAgMBAAAAAAAAAAAAAAgHBQYBAgkD/8QAOBAAAQMDAwMDAQQHCQAAAAAA\\\\nAQIDBAUGEQAHIQgSMRMiQWEJFBdRFRYjMjNSkVdmcYGSlaHS4f/EABQBAQAAAAAAAAAAAAAAAAAA\\\\nAAD/xAAUEQEAAAAAAAAAAAAAAAAAAAAA/9oADAMBAAIRAxEAPwCy9NNNA0000Eh9Um9dw2Z1IWnS\\\\nYlTlQLfo/wB3k1NllagJiXV/tQ4kHC0hoAJBBwoqPnGN+6iaxU6BshdtXo0x2FPjU5amJDRwtskg\\\\nZSfg4JwfI8jnU49aFsUiV1K7ZSarH7KfWnY0GoLXhDTjaJaQvKsD3BD2CSeE9njVU7owmqltldNO\\\\nfUtLUqjS2FlBAUEqZWkkZzzg6DqXSlXJVxdPlpVWdIlSZK4zjLr0l0uOOKaecaKio8nPZ8/GNahr\\\\nCOg6Y9J6cqSy6UlESbLZawMYSXSvn8/ctWvXrN3TvLa60KLMtGKylVRlrYkVB5kOJjkI7kICTx3L\\\\n9xBIIw2rjnQbzpqMbt6q79t3bqw5v6v01ysVqE7OnSJcdxLS20SnWkpbSkpAKkthROTgLGByDqgf\\\\nxZ/uhWv9P/mg5+p7j2nT9zKVty7UFLuOqMuPNRmmyoNoQhS8uK8JylCiB54+oz27UQ9Nl725VOsC\\\\n9K/c9RS3Oqi5TFFfkuAIADoShru8d3ooSlPwQkjOSAbe0H5S5EeHFely32o8dhCnHXXVhKG0JGSp\\\\nRPAAAJJOsr2c3Squ5983JIoVNhHb2l4hw6osqEmZNHYpeEk4DQSrPIB5Qc+4pT3Ddy15N67Z3Das\\\\nOd9xk1OCthp8/upURwFcH2kjCsDOCcc6iS0LJ6o9lawqLatHnOxJcpAW1EDU2HJPcAFKTyWgcAFZ\\\\nDagnyQBkBt3X9CjRrLs68VxXn36JcTQPpjhLLiFLXnjjKmWgD4yfqNUm+y1IYcYfaQ604kocbWkK\\\\nSpJGCCD5BHxqVOvvc6027LlbYtlU24nXo8hxKM9kFIIWCs5x3qTwEc+1fcce3NLWQtbll0NxxSlr\\\\nVTo5UpRySS2nk6DBug5iVRLbvqzJIUTQrofZ7lKBV3dqW1J444LWeOMqOqLnRIs6KuLNjMyo68d7\\\\nTzYWhWDkZB4PIB/y1GeyG7tvbedRm69Cu2f9wpdXuKY6zKWCW2X25LwwrAJAWlXnwCgfnnVP/ixt\\\\nZ/aXZn++xv8AvoM8pO7tgX71DyNtZ9oQpc6gqkop1VqDTTixLaI9dtlCklSOGye4Kyr0/GADrdtQ\\\\n3tTAplS+0IqFTtCdHq9HZkTam7Mir72sPRVBwhQJBAff7cg4PxwQNXJoPnn1B9MF6WrXahW7Rp66\\\\n/br763Wm4TeZMVJyrsW0kcpTyApGRgDITnGugwNx987bbZiN3ResVD5QxHalOPLBI4ShsOZx5xhP\\\\n0/Ia+im7u6NobW0eJU7slvNImP8Aox2mGi464RyohP8AKkHJP1A5JAOT9WO/dxbZPW2xadFaksVN\\\\nCZqqnKbKozzQP8BGCPeRhSj8JUnGScpCaKLvp1JSICYtMr1dmtdymgpNFZfWVEnKe8slRVk485HA\\\\n1u/TTZ+/1eu+Fdu5113RSqNTwHGaZIlKbXPUQcJcZBASgZye9Pd4AHkjk7x6k7mo+7llWrHsZSIN\\\\nbhQJM6O+hapyTKAJQ0AQMtk4IUnKlIUPb51Tegnvcjpfot+b3SNwazccgU+UY65FKRGGXVNNpb7f\\\\nV7uEFLacjtJ5VyONUJppoJ+3z6XLPv8AkVOv0Z92h3NOeS+uR3FcdxfhXe38dw5JSR7ueeQcJqXR\\\\nRuK0GjT7mteVkD1Q64+12knnGG1ZA854PHjV76aDGelfZJOzttz/ANIVBmoV6qqbVNdYB9FtKArs\\\\nbb7gCQCpRKiBnI44Gtm000EwfaQRWF7PUGapvMhq4G2kLyeErjvlQx45KE/0/wAdap02KNW6f7Ie\\\\nqYTMcRTmVJU+kLILZIQeflISMHzxppoNKKEFwOFKSsAgKxyAcZH/AAP6a86aaBpppoGmmmgaaaaD\\\\n/9k=\\\\n\\\\"> \\\\u201cfollowing,\\\\u201d) are probably not connected with each other. Moreover, if <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d9</span> were the same as <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\\\\n\\\\"> it would have been written <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05dc\\\\u05d9</span>. It seems more probable and natural to derive <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d9</span> from <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d4</span> \\\\u201cto hang,\\\\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d0\\\\u05d9</span> Talm. Bab. Shab. 78; and <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e2\\\\u05dc \\\\u05db\\\\u05dc\\\\u05d9\\\\u05de\\\\u05d4</span> \\\\u201cHe hangeth the earth upon nothing\\\\u201d (Job xxvi. 7). This axis, being a straight line, is called <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7</span> \\\\u201ca bar,\\\\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05df</span> \\\\u201ccrooked,\\\\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05df</span> \\\\u201cdragon;\\\\u201d the one end of the line being called \\\\u201cthe head,\\\\u201d the other \\\\u201cthe tail of the dragon.\\\\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e9 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7</span> by <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7</span> stretching,\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cPiercing.\\\\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class=\\\\"footnote\\\\">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e9 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e9 \\\\u05e2\\\\u05e7\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class=\\\\"footnote\\\\">The sea-monsters are usually called <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span>; this remark is therefore added, that they are also called <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e9\\\\u05d9\\\\u05dd</span>, some of them being \\\\u201cserpent-like.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \\\\u201cThe great dragon in the sea.\\\\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class=\\\\"footnote\\\\">Assyria or Babylon.</i> while \\\\u201cthe dragon that is in the sea,\\\\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \\\\u00e9lite of soldiers, princes, and nobles.<sup>7</sup><i class=\\\\"footnote\\\\">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05e8</span> <i>Wine</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRed wine.\\\\u201d \\\\u201cPure.\\\\u201d \\\\u201cA vineyard of red wine.\\\\u201d</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRed wine.\\\\u201d \\\\u201cPure.\\\\u201d \\\\u201cA vineyard of red wine.\\\\u201d</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRed wine.\\\\u201d \\\\u201cPure.\\\\u201d \\\\u201cA vineyard of red wine.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05de\\\\u05b6\\\\u05e8</span> \\\\u201cwine\\\\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d5</span> <i>Sing</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cSinging\\\\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \\\\u201csing\\\\u201d is addressed to the singers.<sup>9</sup><i class=\\\\"footnote\\\\">The subject, \\\\u201cYe singers,\\\\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7)."], ["<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05df \\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3</span>. R. Jonah, the Grammarian, says, that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u2550 \\\\u05e4\\\\u05df</span>, and <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05df \\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4 ;\\\\u05d0\\\\u05e4\\\\u05e7\\\\u05d3 \\\\u2550 \\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3</span> means accordingly, \\\\u201cI will not punish her (though I shall punish all other nations).\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05df \\\\u05ea\\\\u05e4\\\\u05dc\\\\u05e1</span> \\\\u201cDo not ponder.\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \\\\u201cLest any hurt it.\\\\u201d \\\\u201cLest thou shouldst ponder.\\\\u201d</i> R. Isaak ben Saul compares <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3</span> with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cthere lacketh\\\\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \\\\u201cI will water it every moment, lest its leaves drop.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIt.\\\\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class=\\\\"footnote\\\\">This instance is only quoted to show that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4</span> means \\\\u201cher leaves.\\\\u201d R. Isaak ben Saul confounds the Kal <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05e7\\\\u05d3</span> and the Niphal <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e7\\\\u05d3</span>; it is only the latter which has the meaning \\\\u201cto be missing.\\\\u201d</i> R. Moses Hakkohen explains it thus, \\\\u201cI shall guard it day and night, lest the enemy hurt it.\\\\u201d I think that this explanation is the right one."], ["<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class=\\\\"footnote\\\\">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \\\\u201cwho would set,\\\\u201d etc., implies.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d1</span> before <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d9\\\\u05e8</span> \\\\u201cbrier,\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e9\\\\u05d7\\\\u2550\\\\u05e9\\\\u05e9\\\\u05d7</span> \\\\u201cin six,\\\\u201d (Ex. xx. 11). The meaning of the sentence is, \\\\u201cWho would set me against the brier and thorn of the vineyard,\\\\u201d that is, against the wicked people; \\\\u201cand in the day of my war against the vineyard,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e9\\\\u05e2\\\\u05d4 \\\\u05d1\\\\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThem.\\\\u201d</i><sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThem.\\\\u201d</i>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e9\\\\u05e2</span> \\\\u201cbut a step\\\\u201d (1 Sam. xx. 3)\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05ea\\\\u05e0\\\\u05d4</span> <i>I would burn it;</i>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e6\\\\u05d9\\\\u05ea\\\\u05d5</span> \\\\u201cthey have burnt\\\\u201d (2 Sam. xiv. 35)."], ["<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\\\\u2014comp. \\\\u201cthe Lord hath been like an enemy\\\\u201d (Lam. ii. 5)\\\\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \\\\u201che will make peace unto me.\\\\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05d9\\\\u05ea\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>Who would give me</i>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05e0\\\\u05d9</span> \\\\u201cthou hast given me\\\\u201d (Judges i. 15)\\\\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\\\\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\\\\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class=\\\\"footnote\\\\">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\\\\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\\\\u2014but the men of Judah,<sup>16</sup><i class=\\\\"footnote\\\\">The expression <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d9\\\\u05d4\\\\u05d5\\\\u05d3\\\\u05d4</span> \\\\u201cthe men of Judah,\\\\u201d is perhaps used by I. E. instead of \\\\u201cIsrael,\\\\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\\\\u2019s promise, \\\\u201cI the Lord will keep it, lest he visit it,\\\\u201d are introduced, saying, \\\\u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\\\\u201d Comp.<sup>17</sup><i class=\\\\"footnote\\\\">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \\\\u201cthrough it\\\\u201d \\\\u2550 \\\\u201cthrough myself.\\\\u201d</i> \\\\u201cAnd Ezekiel shall be,\\\\u201d instead of \\\\u201cAnd I shall be\\\\u201d (Ez. xxv. 24), \\\\u201cAnd Samuel,\\\\u201d instead of \\\\u201cAnd myself\\\\u201d (1 Sam. xii. 11); \\\\u201cAs he hath done,\\\\u201d instead of \\\\u201cAs I have done\\\\u201d (Lev. viii. 34); <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05dc\\\\u05d7\\\\u05de\\\\u05d4</span> \\\\u201cin war,\\\\u201d is to be joined with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05d9\\\\u05ea\\\\u05e0\\\\u05e0\\\\u05d9</span> \\\\u201cwho would turn me\\\\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05d9\\\\u05d7\\\\u05d6\\\\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \\\\u201cJacob would take root,\\\\u201d etc. I am compelled to explain in this way by the phrase, \\\\u201cHe will make peace unto me,\\\\u201d because it is God alone that maketh peace.<sup>18</sup><i class=\\\\"footnote\\\\">I. E. is not the author of the first opinion, which attributes to God the words, \\\\u201cHe will make peace unto me,\\\\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\\\\u2019s own explanation, introduced by a phrase like <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8 ,\\\\u05d5\\\\u05dc\\\\u05e4\\\\u05d9 \\\\u05d3\\\\u05e2\\\\u05ea\\\\u05d9</span> \\\\u201cbut I think,\\\\u201d \\\\u201cbut I say.\\\\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \\\\u201csome say.\\\\u201d</i>"], ["<span dir=\\\\"ltr\\\\">.<sup>19</sup><i class=\\\\"footnote\\\\">Literally: In coming days. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd\\\\u2550\\\\u05d1\\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd</span></i></span><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd</span> In future. According to some: \\\\u201cthe children.\\\\u201d<sup>20</sup><i class=\\\\"footnote\\\\">Literally: The coming <i>sc.</i> generations. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05dd</span></i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05e9</span> <i>He shall cause to take root.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05d7 \\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e8\\\\u05e9</span> \\\\u201cand didst cause it to take deep root\\\\u201d (Psa. lxxx. 10).<sup>21</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">,\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05d4</span> \\\\u201cand causes its roots to remain;\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05d0\\\\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> could agree; the remark would also be then quite superfluous. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05d0\\\\u05e8</span> must therefore be altered into <span dir=\\\\"rtl\\\\">,\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e8\\\\u05e9</span> which is part of a quotation.</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05d4</span>. Fruit."], ["<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cgroves\\\\u201d can be applied.<sup>22</sup><i class=\\\\"footnote\\\\">It is not clear at all how the mention of \\\\u201cthe groves\\\\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05d0\\\\u05e1\\\\u05d0\\\\u05d4</span>. <i>In measure.</i> According to most commentators <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e1\\\\u05d0\\\\u05e1\\\\u05d0\\\\u05d4</span> is a reduplication of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d0\\\\u05d4</span> \\\\u201cmeasure,\\\\u201d like <span dir=\\\\"ltr\\\\"><sup>23</sup><i class=\\\\"footnote\\\\">Root: <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d5\\\\u05dc :\\\\u05d9\\\\u05e8\\\\u05e7</span>.</i><sup>23</sup><i class=\\\\"footnote\\\\">Root: <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d5\\\\u05dc :\\\\u05d9\\\\u05e8\\\\u05e7</span>.</i></span><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e7\\\\u05e8\\\\u05e7</span> \\\\u201cgreen\\\\u201d (Lev. xiii. 49); <span dir=\\\\"ltr\\\\"></span><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05dc\\\\u05d8\\\\u05dc\\\\u05da</span> \\\\u201cWill carry thee away\\\\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \\\\u201cthe defenced city\\\\u201d (ver. 10)<sup>24</sup><i class=\\\\"footnote\\\\">The pronoun \\\\u201cit\\\\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \\\\u201cthe defenced city\\\\u201d of ver. 10; but that \\\\u201ccity\\\\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d4</span> According to some: \\\\u201cwith its sword.\\\\u201d<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen it shooteth forth.\\\\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05dc\\\\u05d7</span> \\\\u201cthe sword\\\\u201d (Joel ii. 8). More correctly, however, it may be compared with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d9\\\\u05da</span> \\\\u201cthy plants\\\\u201d (Song iv. 13), especially because of the words: \\\\u201con the day of the east wind.\\\\u201d<sup>26</sup><i class=\\\\"footnote\\\\">The figure \\\\u201cthe day of the east wind,\\\\u201d leads the reader to suppose that there is also a reference to \\\\u201cplants,\\\\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\\\\u2014which may be considered as her plants (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05d4</span>)\\\\u2014therefore <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cStayeth.\\\\u201d\\\\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\\\\u201d comp. <span dir=\\\\"ltr\\\\"><sup>28</sup><i class=\\\\"footnote\\\\">Hophal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d4</span>.</i></span><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d2\\\\u05d4</span> \\\\u201che was removed\\\\u201d (2 Sam. xx. 13); <span dir=\\\\"rtl\\\\">\\\\u05d4</span> replaces the radical <span dir=\\\\"rtl\\\\">\\\\u05d9</span>; as in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d4\\\\u2550\\\\u05d4\\\\u05d3\\\\u05d4</span> \\\\u201che stretched forth\\\\u201d (xi. 8). <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05d9\\\\u05dd</span> East wind."], ["<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\\\\u2014for \\\\u201cthe iniquity of Jacob\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df \\\\u05d9\\\\u05e2\\\\u05e7\\\\u05d1</span>) is the source of all his evils<sup>28a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> \\\\u201ciniquity\\\\u201d is, therefore, used here for <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2</span> \\\\u201cevil.\\\\u201d</i>\\\\u2014and the decree shall be rescinded, if they abolish idolatry. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05e8</span> Chalk. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05e4\\\\u05e6\\\\u05d5\\\\u05ea</span> <i>Beaten in sunder.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05e4\\\\u05e6\\\\u05dd</span> \\\\u201cThou shalt break them\\\\u201d (Ps. ii. 9). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05e7\\\\u05de\\\\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class=\\\\"footnote\\\\">The use of <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span> \\\\u201cto rise,\\\\u201d in the sense of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span> \\\\u201cto stand,\\\\u201d is explained here by I. E. See xl. Note 20.</i>"], ["<i>The defenced city.</i> Samaria. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d3</span> Shall be desolate. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05d4</span> <i>The branches thereof.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05e9\\\\u05ea\\\\u05d9 \\\\u05d4\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05dd</span> \\\\u201cupon the two branches\\\\u201d (1 Kings xviii. 21).<sup>29a</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cBetween two opinions.\\\\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05e9\\\\u05ea\\\\u05d9</span> rather than <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4</span> (xvii. 6,) as another instance, and not <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05dd</span> which differs from <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4</span> in this verse by the Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05e4</span>. It is, however, possible, that I. E. read <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05e4\\\\u05bc\\\\u05d9\\\\u05d4</span>.</i> The open towns are meant."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d4</span> <i>The bough</i><sup>30</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThe boughs.\\\\u201d</i> <i>thereof.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d9</span> \\\\u201cIn my branch\\\\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \\\\u201cthey\\\\u201d refers to <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cthe smaller branches,\\\\u201d<sup>31</sup><i class=\\\\"footnote\\\\">I. E. supplies the feminine plural <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cthe smaller branches,\\\\u201d in order to make the subject agree with the predicate <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d1\\\\u05e8\\\\u05e0\\\\u05d4</span>; he might, however, supply <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05ea</span> and <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d9\\\\u05dd</span>.</i> while <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d9\\\\u05e8</span> signifies \\\\u201cthe large branch.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05ea</span> Some explain: \\\\u201cCollect;\\\\u201d<sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSet them on fire.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cI have gathered\\\\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \\\\u201cSet on fire.\\\\u201d The branches will be used as fuel. This is the right explanation. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05d9\\\\u05e8\\\\u05d5</span> \\\\u201cye kindle fire\\\\u201d (Mal. i. 10)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05d4\\\\u05d5\\\\u05d0</span> In those days.<sup>33</sup><i class=\\\\"footnote\\\\">See Note 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d1\\\\u05d8</span> <i>Shall beat off.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05d1\\\\u05d8</span> \\\\u201cthou wilt beat\\\\u201d (Deut. xxiv. 10); <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d1\\\\u05d8</span> \\\\u201cbeating\\\\u201d (Judg. vi. 11); therefore the expression <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05e7\\\\u05d8\\\\u05d5</span> \\\\u201cyou will be gathered together\\\\u201d is also used. <i>One by one.</i> Only a few will be left out of many."], ["<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class=\\\\"footnote\\\\">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist."]], [["<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8\\\\u05d9 \\\\u05d0\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe drunkards of Ephraim,\\\\u201d is in apposition to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d8\\\\u05e8\\\\u05ea \\\\u05e0\\\\u05d0\\\\u05d5\\\\u05ea</span> \\\\u201cthe crown of pride,\\\\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9</span> <i>The best</i>.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe head of the fat valleys.\\\\u201d</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe head of the fat valleys.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d9 \\\\u05d1\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cthe chief spices\\\\u201d (Song iv. 14). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d9\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05d9\\\\u05d0</span> \\\\u201cin the valley\\\\u201d (Deut. iii. 29). Others compare <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bc\\\\u05b5\\\\u05d9\\\\u05d0</span> with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bc\\\\u05b5\\\\u05d0</span> \\\\u201cproud\\\\u201d (xvi. 6), and say that the radical <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is omitted.<sup>3</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d0\\\\u05d4</span>.\\\\u2014The difference in spelling, <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05b5\\\\u05bc\\\\u05d9\\\\u05d0</span> (with <span dir=\\\\"rtl\\\\">\\\\u05d9</span>) and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b5\\\\u05bc\\\\u05d0</span> (without <span dir=\\\\"rtl\\\\">\\\\u05d9</span>) is entirely overlooked.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9</span> <i>Overcome</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d9</span> \\\\u201cthey have smitten me\\\\u201d (Prov. xxiii. 35)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05e7</span> <i>Mighty</i>. Attribute to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05dd</span> \\\\u201cday,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201chost,\\\\u201d which is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e8 \\\\u05e7\\\\u05d8\\\\u05d1</span>. The <span dir=\\\\"rtl\\\\">\\\\u05db</span> in <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d6\\\\u05e8\\\\u05dd</span> refers also to <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e8</span>: \\\\u201cAs a destroying wind.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d8\\\\u05d1</span> Destruction. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d8\\\\u05d1\\\\u05da</span> \\\\u201cthy destruction\\\\u201d (Hos. xiii. 14). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d9\\\\u05d7 \\\\u05dc\\\\u05d0\\\\u05e8\\\\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d3</span> <i>With the hand</i>. With His mighty hand."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d8\\\\u05e8\\\\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e6\\\\u05ea \\\\u05e0\\\\u05d5\\\\u05d1\\\\u05dc</span> \\\\u201cThe blooming of the blossom which will fade away,\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA fading flower.\\\\u201d\\\\u2014I. E. supplies <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e5</span> \\\\u201cblossom,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d4</span> \\\\u201cleaf,\\\\u201d \\\\u201cplant,\\\\u201d because of the incongruity of the feminine <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e6\\\\u05ea</span> and the masculine <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05dc</span>. There is besides, according to his opinion, a contradiction between \\\\u201ca fading flower,\\\\u201d and \\\\u201cthe glorious beauty,\\\\u201d which he believes to be in apposition to the former; he explains therefore <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05dc</span> to have the meaning of a participle future \\\\u201cthat will fade away,\\\\u201d and for a similar reason, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d3\\\\u05d5\\\\u05d3\\\\u05d4</span> (Ps. cxxxvii. 8): \\\\u201cthat will be destroyed.\\\\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea \\\\u05d1\\\\u05d1\\\\u05dc \\\\u05d4\\\\u05e9\\\\u05d3\\\\u05d5\\\\u05d3\\\\u05d4</span> \\\\u201cO daughter of Babylon, who art to be destroyed\\\\u201d (Psa. cxxxvii. 8)\\\\u2014or \\\\u201cthe blossom of the fading plant,\\\\u201d and this is better. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05db\\\\u05d5\\\\u05e8\\\\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes."], ["<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion."], ["<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d4\\\\u05e9\\\\u05e2\\\\u05e8 \\\\u2550 \\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d4</span>. <i>To the gate</i>. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d4 \\\\u05de\\\\u05e9\\\\u05d9\\\\u05d1\\\\u05d9 \\\\u05de\\\\u05dc\\\\u05d7\\\\u05de\\\\u05d4</span>. Some explain: \\\\u201cwho turn the battle away from the gates.\\\\u201d R. Moses Hakkohen renders the passage thus: \\\\u201c(God will give strength to those) who have escaped,\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">According to the first explanation <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d4</span> (lit. \\\\u201cto the gate\\\\u201d) is very strangely the same as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df \\\\u05d4\\\\u05e9\\\\u05e2\\\\u05e8</span> (lit., \\\\u201cfrom the gate\\\\u201d). The literal translation of the phrase according to the other opinion is: \\\\u201cthose who turn the battle to the gate,\\\\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation."], ["<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn vision.\\\\u201d</i> who rebukes the people; <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d5 \\\\u05e4\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4 .\\\\u05d1\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d4\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u2550 \\\\u05d1\\\\u05e8\\\\u05d0\\\\u05d4</span>, \\\\u201cthey pervert judgment;\\\\u201d by the subject \\\\u201cthey\\\\u201d the judges are meant, and the verb <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d5</span> has a transitive meaning; or \\\\u201cthe words of the judgment are unstable,\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey stumble in judgment.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9</span> \\\\u201cthe words of\\\\u201d being supplied. I prefer this latter explanation; for <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d5</span> is intr.; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05d9\\\\u05e7 \\\\u05d1\\\\u05e8\\\\u05db\\\\u05d9\\\\u05dd</span>, \\\\u201cand the tottering of the knees.\\\\u201d (Nahum ii. 11.)"], ["<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9 \\\\u05de\\\\u05e7\\\\u05d5\\\\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05d0\\\\u05e4\\\\u05e1 \\\\u05de\\\\u05e7\\\\u05d5\\\\u05dd</span> \\\\u201cuntil there be no place,\\\\u201d (v. 8). <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d9\\\\u05d0 \\\\u05e6\\\\u05d5\\\\u05d0\\\\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom."], ["<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d4</span> <i>Doctrine</i>. A noun. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05de\\\\u05d5\\\\u05dc\\\\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cthey that dwell in tents\\\\u201d (Judg. viii., 11).<sup>8</sup><i class=\\\\"footnote\\\\">I. E. means to say that the plural in the absolute state has sometimes the ending <span dir=\\\\"rtl\\\\">\\\\u05be\\\\u05b5\\\\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d9\\\\u05e7\\\\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05ea\\\\u05e7</span> \\\\u201cand he removed\\\\u201d (Gen. xii., 8)."], ["<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class=\\\\"footnote\\\\">Some editions have <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05e8\\\\u05e2 \\\\u05e2\\\\u05d5\\\\u05d3</span> \\\\u201cthat he should not continue to do evil,\\\\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d3\\\\u05e2 \\\\u05e2\\\\u05d5\\\\u05d3</span>, and this reading has been adopted for the translation.</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5 \\\\u05dc\\\\u05e6\\\\u05d5</span> \\\\u201cPrecept after<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cUpon.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cUpon.\\\\u201d</i> precept,\\\\u201d or \\\\u201cprecept joined to precept.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5 \\\\u05dc\\\\u05e7\\\\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05e2\\\\u05e0\\\\u05d9 \\\\u05e9\\\\u05e4\\\\u05d4</span> <i>With laughing</i><sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cStammering.\\\\u201d</i> <i>lips.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e0</span> \\\\u201cderision\\\\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people."], ["<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e8\\\\u05e0\\\\u05e2\\\\u05d4</span> <i>The refreshing.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d2\\\\u05d5\\\\u05e2</span> \\\\u201crest\\\\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class=\\\\"footnote\\\\">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05db\\\\u05dd \\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05de\\\\u05d9 \\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d3\\\\u05e2\\\\u05e0\\\\u05d5 \\\\u05e9\\\\u05de\\\\u05d5</span> \\\\u201cAnd a learned man from Jerusalem, whose name I do not know.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d2\\\\u05e2\\\\u05d4</span> is a participle.<sup>14</sup><i class=\\\\"footnote\\\\">Participle Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span>; lit.: \\\\u201cthat which gives rest.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5 \\\\u2550 \\\\u05d0\\\\u05d1\\\\u05d5\\\\u05d0</span> <i>They would.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d4\\\\u05dc\\\\u05db\\\\u05d5 \\\\u2550 \\\\u05d4\\\\u05d4\\\\u05dc\\\\u05db\\\\u05d5\\\\u05d0</span> \\\\u201cwho went\\\\u201d (Jos. x. 24)."], ["<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class=\\\\"footnote\\\\">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e2\\\\u05df \\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05dc\\\\u05db\\\\u05d5</span> of the Hebrew text is superfluous; the following quotation: \\\\u201cWoe unto,\\\\u201d etc., proves that the words \\\\u201cto Egypt,\\\\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \\\\u201cWoe to those that go down to Egypt,\\\\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class=\\\\"footnote\\\\">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>"], ["<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05d9</span> According to some, \\\\u201cthey that rule;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e9\\\\u05dc\\\\u05d4</span> \\\\u201cdominion;\\\\u201d but better, \\\\u201cthe poets;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cthey that speak in proverbs\\\\u201d (Num. xxi. 27)."], ["<i>We have made a covenant with death</i>. We shall not die now. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span dir=\\\\"rtl\\\\"><sup>18</sup><i class=\\\\"footnote\\\\">I. E. says that, although <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea</span> in the phrase <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea\\\\u05db\\\\u05dd \\\\u05d0\\\\u05ea \\\\u05e9\\\\u05d0\\\\u05d5\\\\u05dc \\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e7\\\\u05d5\\\\u05dd</span> (ver. 18) might be explained to signify \\\\u201cprophecy,\\\\u201d and the whole sentence to mean: \\\\u201cAnd what you prophesied concerning the grave will not be fulfilled,\\\\u201d it is impossible to find that sense in the phrase <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dd \\\\u05e9\\\\u05d0\\\\u05d5\\\\u05dc \\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05d7\\\\u05d5\\\\u05d6\\\\u05d4</span>, which has evidently the same meaning; <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea</span> and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d6\\\\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05d7\\\\u05d5\\\\u05d6\\\\u05d4</span>, \\\\u201ca covenant of a prophecy and a covenant of a prophet;\\\\u201d that is, \\\\u201ca covenant like that made by divine inspiration.\\\\u201d</i>?\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05d7\\\\u05d6\\\\u05d4</span> I think that <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05d4</span> means \\\\u201cprophet,\\\\u201d and explain <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05d7\\\\u05d6\\\\u05d4</span> to be the same as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05d7\\\\u05d6\\\\u05d4</span> \\\\u201cWe have made a prophet\\\\u2019s covenant,\\\\u201d a covenant like that made by divine inspiration. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d8 \\\\u05e9\\\\u05d5\\\\u05d8\\\\u05e3</span> \\\\u201cAn overflowing scourge,\\\\u201d that is, famine; or better, \\\\u201cthe scourge of an overflowing stream;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 .\\\\u05e9\\\\u05d5\\\\u05d8 \\\\u05e0\\\\u05d7\\\\u05dc \\\\u05e9\\\\u05d5\\\\u05d8\\\\u05e3 \\\\u2550\\\\u05e9\\\\u05d5\\\\u05d8 \\\\u05e9\\\\u05d5\\\\u05d8\\\\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05b7\\\\u05d3</span> <i>I will lay the foundation</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d3</span> is an adjective,<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d3</span> and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d7</span>, according to I. E., may also be considered as participles of the Pi\\\\u00ebl, the preformative <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0</span> of the Pi\\\\u00ebl and Pual being sometimes dropped.</i> derived from a Piel like <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05d3</span> \\\\u201che hath destroyed\\\\u201d (Lam. ii. 9).<sup>20</sup><i class=\\\\"footnote\\\\">The Pi\\\\u00ebl past has two forms, <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b4\\\\u05bc\\\\u05e2\\\\u05b0\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b4\\\\u05bc\\\\u05e2\\\\u05b7\\\\u05dc</span>; it is with the latter that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05b7\\\\u05d3</span> is compared, and therefore <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05d3</span> is quoted. Comp. Zahoth, On the Pi\\\\u00ebl.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d7 \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cand I praise\\\\u201d (Koh. iv. 2); which is likewise transitive. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05df</span> <i>Tower</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTried.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05d7\\\\u05df</span> \\\\u201cand towers\\\\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d3 \\\\u05de\\\\u05d5\\\\u05e1\\\\u05d3</span> <i>A sure foundation</i>. The first <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d3</span> is a noun, meaning \\\\u201cfoundation;\\\\u201d it is a genitive, governed by the preceding noun <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05ea</span> \\\\u201cthe value of;\\\\u201d the second is a participle Hophal, like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d1</span>; the <span dir=\\\\"rtl\\\\">\\\\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span dir=\\\\"rtl\\\\">\\\\u05d5</span>).<span dir=\\\\"ltr\\\\"><sup>22</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05dc\\\\u05d5\\\\u05e2 \\\\u05d4\\\\u05db\\\\u05e4\\\\u05dc</span> \\\\u201cto compensate for the omission of the duplicate;\\\\u201d this does not refer to the <span dir=\\\\"rtl\\\\">\\\\u05d3</span>, since the root is not <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d3\\\\u05d3</span>, but to the omission of <span dir=\\\\"rtl\\\\">\\\\u05d5</span>, which is also noticed by the Masora; there should be two <span dir=\\\\"rtl\\\\">\\\\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future."], ["<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \\\\u201cI will lay the foundation.\\\\u201d Some are of opinion that Hezekiah is meant by the \\\\u201ctried stone.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d4 \\\\u05d1\\\\u05e8\\\\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05e2\\\\u05d9\\\\u05dd</span> \\\\u201cthe shovels.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d3</span> \\\\u201cthe hail\\\\u201d is the subject to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d4</span>, which is a transitive verb;<sup>23</sup><i class=\\\\"footnote\\\\">What I. E. means by this additional remark, that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \\\\u201chail\\\\u201d the King of Assyria is here meant. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u05de\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e9\\\\u05d8\\\\u05e4\\\\u05d5</span>. Repeat <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d6\\\\u05d1</span> \\\\u201cfalsehood\\\\u201d after <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05ea\\\\u05e8</span>; \\\\u201cAnd the waters shall overflow the hiding-place of falsehood;\\\\u201d or supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201cthese:\\\\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class=\\\\"footnote\\\\">In the Hebrew text the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05df \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d5\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u05de\\\\u05d7\\\\u05e1\\\\u05d4 \\\\u05de\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e9\\\\u05d8\\\\u05e4\\\\u05d5</span> are without sense; there is no occasion whatever for the addition of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e1\\\\u05d4</span>, since <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e1\\\\u05d4 \\\\u05d5\\\\u05e1\\\\u05ea\\\\u05e8</span> is nearly the same as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05ea\\\\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e1\\\\u05d4</span>, namely <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d6\\\\u05d1</span>, is probably to be repeated. In the second explanation <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u05de\\\\u05d9\\\\u05dd</span>, \\\\u201cthe hiding-place of water,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u05db\\\\u05d6\\\\u05d1 \\\\u2550</span>, \\\\u201cthe hiding-place of falsehood,\\\\u201d \\\\u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \\\\u201cand the hiding-place of waters, these (the waters) will overflow.\\\\u201d This latter interpretation is supported by the accents which join <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd</span> with <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05ea\\\\u05e8</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e4\\\\u05e8</span> <i>And shall be disannulled.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05e4\\\\u05e8\\\\u05e0\\\\u05d4</span> \\\\u201che will pacify it,\\\\u201d that is, will annul or remove it. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea\\\\u05db\\\\u05dd\\\\u2550\\\\u05d5\\\\u05d7\\\\u05d6\\\\u05d5\\\\u05ea\\\\u05db\\\\u05dd</span> And your prophetical agreement.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd your agreement.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d9\\\\u05ea\\\\u05dd</span> <i>Then you shall be.</i> The <span dir=\\\\"rtl\\\\">\\\\u05d5</span> has the same force as <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nAFONjgP/2Q==\\\\n\\\\"> in Arabic;<sup>26</sup><i class=\\\\"footnote\\\\">To introduce the apodosis when the protasis precedes; the phrase <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05dc\\\\u05e9\\\\u05d9 \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd</span> is treated as the full sentence <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d9 \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05e9\\\\u05dc\\\\u05e9\\\\u05d9</span> \\\\u201cWhen the third day came.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d0 \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9</span> \\\\u201con the third day, then Abraham lifted up\\\\u201d (Gen. xxii. 4)."], ["<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class=\\\\"footnote\\\\">\\\\u201cThe overflowing scourge\\\\u201d of the preceding verse.</i> goeth forth. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e2\\\\u05d4</span> <i>Vexation.</i> It is not the same as <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e2\\\\u05d5\\\\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class=\\\\"footnote\\\\">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e2</span> \\\\u201cto tremble,\\\\u201d \\\\u201cto move;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d6\\\\u05e2</span> \\\\u201cand he moved not\\\\u201d (Est. v. 9); the <span dir=\\\\"rtl\\\\">\\\\u05d5</span> in the middle is analogous to the <span dir=\\\\"rtl\\\\">\\\\u05d5</span> of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05d5\\\\u05b6\\\\u05d7</span> \\\\u201cdeath.\\\\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e6\\\\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe bed.\\\\u201d</i> which is underneath in the bed. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e9\\\\u05ea\\\\u05e8\\\\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05e2</span> \\\\u201csuperfluous\\\\u201d \\\\u201ctoo long\\\\u201d (Lev. xxii. 23). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05db\\\\u05e1\\\\u05d4\\\\u2550\\\\u05d4\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> <i>The covering.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05ea\\\\u05db\\\\u05e0\\\\u05e1</span> It is Infinitive of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e1</span> \\\\u201cto assemble;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05d5\\\\u05e1</span> \\\\u201cgather together\\\\u201d (Est. iv. 16); and means \\\\u201cWhen many gather together under it.\\\\u201d<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThan that he can wrap himself in it.\\\\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class=\\\\"footnote\\\\">Both the people and its rulers fail to give each other comfort and protection.</i>"], ["<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc \\\\u05e4\\\\u05e8\\\\u05e6\\\\u05d9\\\\u05dd</span> \\\\u201cplace of breaches,\\\\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd \\\\u2550 \\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8\\\\u05d9\\\\u05db\\\\u05dd</span> Bands. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05d4</span> <i>Even determined.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05ea</span> \\\\u201cthou hast decided\\\\u201d (1 Kings xx. 40)."], ["<i>Hear my voice, hear my speech</i>. Parallelism."], ["<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05ea\\\\u05d7</span> <i>He opens,</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d3\\\\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05ea\\\\u05d7</span> and <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d3\\\\u05d3</span> are a repetition of the same idea in different words."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d4</span> <i>He hath made plain</i>. Derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d4</span> \\\\u201cequal;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05d4</span> \\\\u201calike\\\\u201d (Prov. xxvii. 15). <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05d7</span> A kind of cummin, but smaller and black. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d4</span> According to some, \\\\u201cgood;\\\\u201d according to others, \\\\u201cwith measure\\\\u201d; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cwith the measure\\\\u201d (Lev. xix. 35), and this is right. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class=\\\\"footnote\\\\">This remark seems to be quite superfluous, especially since <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d8\\\\u05d4</span> did not enlist any such observation from the commentator. The words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05d4 \\\\u05d9\\\\u05d3\\\\u05d5\\\\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d5\\\\u05e2\\\\u05d4</span> is required; secondly, the repetition of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05de\\\\u05df</span>, and are a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e2\\\\u05d5\\\\u05e8 \\\\u05d9\\\\u05d3\\\\u05d5\\\\u05b9\\\\u05e2</span>, \\\\u201cin a well-known measure.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05de\\\\u05df</span> <i>Marked.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d9\\\\u05de\\\\u05df</span> \\\\u201csign.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d5</span> <i>In its place.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d1\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cmeasured\\\\u201d<sup>33</sup><i class=\\\\"footnote\\\\">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \\\\u201cAt the ends.\\\\u201d</i> (Ex. xxviii. 14)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e8\\\\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor his God doth instruct him.\\\\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo discretion.\\\\u201d I. E. seems to lay stress on the definite article in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b7\\\\u05de\\\\u05bc\\\\u05e9\\\\u05e4\\\\u05d8</span> \\\\u201caccording to the usual well-known custom.\\\\u201d</i> to do as it is usually done; comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8</span> \\\\u201cafter the manner\\\\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class=\\\\"footnote\\\\">The same as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e8\\\\u05d5 \\\\u05dc\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d9\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05b0\\\\u05e8\\\\u05d5\\\\u05b9</span>) being past, the second (<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05b9\\\\u05e8\\\\u05b6\\\\u05e0\\\\u05bc\\\\u05d5\\\\u05bc</span>) future; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e8\\\\u05d5</span> could also be explained to be future by the conversive <span dir=\\\\"rtl\\\\">\\\\u05d5</span>, but I. E. paraphrases it <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e8 \\\\u05d9\\\\u05e1\\\\u05e8</span>, \\\\u201chath already instructed him.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05d5\\\\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05d1</span> <i>Neither is turned about.</i> Repeat <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span>, the negation of the first part of the verse, before <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d1</span>."], ["<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d5\\\\u05e9</span> <i>To thresh.</i> The <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is prosthetic, as in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05da</span> \\\\u201cthine arm\\\\u201d (Jer. xxxii. 21). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNor break it with a wheel of his cart.\\\\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:"], ["<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05d0 \\\\u05e2\\\\u05e6\\\\u05d4</span> <i>Who is wonderful in counsel.</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d4 \\\\u05d4\\\\u05d2\\\\u05d3\\\\u05d9\\\\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cExcellent in working.\\\\u201d</i> R. Moses Hakkohen derives <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d4</span> from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9</span> \\\\u201csubstance.\\\\u201d<sup>39</sup><i class=\\\\"footnote\\\\">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d4</span>, \\\\u201csubstance,\\\\u201d because it is true substance, it is everlasting.</i>\\\\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class=\\\\"footnote\\\\">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \\\\u201cLet my doctrine drop like rain,\\\\u201d as I explained (Deut. xxxii. 2)."]], [["<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05dc</span> and also <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05dc</span> \\\\u201cHarel\\\\u201d and \\\\u201cAriel\\\\u201d (Ez. xliii. 15, 16); for the letters <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05c4 \\\\u05d4\\\\u05c4 \\\\u05d5\\\\u05c4 \\\\u05d9\\\\u05c4</span> interchange<sup>1</sup><i class=\\\\"footnote\\\\">Strictly speaking, there is, besides the interchange of <span dir=\\\\"rtl\\\\">\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, the omission of <span dir=\\\\"rtl\\\\">\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d9\\\\u05ea</span> <i>The city;</i> it is in the construct state; supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05ea</span> \\\\u201cof truth,\\\\u201d or some similar word: \\\\u201cthe city of truth, where David hath dwelt;\\\\u201d or \\\\u201cthe city, where David dwelt,\\\\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05ea \\\\u05d1\\\\u05e8\\\\u05d0</span> \\\\u201cin the beginning, when God created,\\\\u201d etc. (Gen. i. 1); <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05ea \\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> \\\\u201cthe beginning of the Lord\\\\u2019s speaking to Hosea\\\\u201d (Hos. i. 1). <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05d5</span> <i>Add.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e1\\\\u05e4\\\\u05ea</span> \\\\u201cto add\\\\u201d (Num. xxxii. 14). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d2\\\\u05d9\\\\u05dd</span> <i>Sacrifices.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05e7\\\\u05e4\\\\u05d5</span> \\\\u201cWill cease.\\\\u201d It is a neuter verb. It can also be rendered: \\\\u201cthey shall kill,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05e7\\\\u05e4\\\\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e7\\\\u05e4\\\\u05d9\\\\u05dd</span> \\\\u201cthe men that kill\\\\u201d); comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05e3</span> \\\\u201cand one said to Joseph\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">See note on ii. 4.</i> (Gen. xlviii. 1)."], ["<i>To Ariel.</i> To Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05e0\\\\u05d9\\\\u05d4 \\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d9\\\\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d5</span> \\\\u201cand they shall mourn\\\\u201d (xix. 8). According to others, \\\\u201cA waste place,\\\\u201d the two words being derived from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d4</span> \\\\u201cwhere;\\\\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class=\\\\"footnote\\\\">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05ea\\\\u05d4 \\\\u05dc\\\\u05d9 \\\\u05db\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class=\\\\"footnote\\\\">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d5\\\\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRound about.\\\\u201d</i> Comp. xxii. 18.<sup>6</sup><i class=\\\\"footnote\\\\">It is not clear what I. E. means by comparing this passage with xxii. 18. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d5\\\\u05e8</span> in that verse means \\\\u201ca ball,\\\\u201d \\\\u201ca round thing.\\\\u201d It would be rather far-fetched to suppose that it meant here \\\\u201cas quickly and as suddenly as a ball flying through the air meets us.\\\\u201d See c. xxii., note 26.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d3\\\\u05dc \\\\u05de\\\\u05e6\\\\u05d1 \\\\u2550 \\\\u05de\\\\u05e6\\\\u05d1</span> A tower set up.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith a mount.\\\\u201d</i>"], ["<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\\\\u2019s messengers to Rabshakeh.<sup>8</sup><i class=\\\\"footnote\\\\">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs of one that hath a familiar spirit.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d1\\\\u05ea</span> \\\\u201cas bottles.\\\\u201d\\\\u2014The potter, because of his vocation,<sup>10</sup><i class=\\\\"footnote\\\\">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d1\\\\u05e7 \\\\u05d3\\\\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e7</span> being in the construct state.<sup>11</sup><i class=\\\\"footnote\\\\">Our editions have <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b0\\\\u05d0\\\\u05b8\\\\u05d1\\\\u05b8\\\\u05e7</span>, in the absolute state; I. E. read <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05b7\\\\u05d0\\\\u05b2\\\\u05d1\\\\u05b7\\\\u05e7</span> \\\\u201cas the dust of,\\\\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \\\\u201cand the multitude of thy strangers shall be small as the dust of.\\\\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly."], ["<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army."], ["<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05d4 \\\\u2550 \\\\u05e6\\\\u05d5\\\\u05d1\\\\u05d9\\\\u05d4</span> Her hosts.<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThose that fight against her.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9 \\\\u05de\\\\u05e6\\\\u05d5\\\\u05d3\\\\u05ea\\\\u05d4 \\\\u2550 \\\\u05d5\\\\u05de\\\\u05e6\\\\u05d5\\\\u05d3\\\\u05ea\\\\u05d4</span> \\\\u201cAnd the men engaged in her siege,\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd her munition.\\\\u201d</i> or \\\\u201cAnd all the towers of the besiegers.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4</span> <i>And behold.</i> The word <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05dd</span> \\\\u201cdream,\\\\u201d is usually followed by <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4</span> \\\\u201cand behold,\\\\u201d or \\\\u201cas if;\\\\u201d the subject to the following <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05c4\\\\u05db\\\\u05b5\\\\u05dc</span> is <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b8\\\\u05e2\\\\u05b5\\\\u05d1</span> \\\\u201cthe hungry.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e7\\\\u05e7\\\\u05d4</span> Desirous to drink.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHath appetite.\\\\u201d</i>"], ["<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\\\\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> <i>He has covered</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHath poured out.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cand the covering\\\\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05e6\\\\u05dd</span> <i>And he closed.</i> Derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05dd</span> \\\\u201cbone;\\\\u201d \\\\u201che put, as it were, a bone on your eyes.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d4</span> <i>He covered</i>. This proves that <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> has also the meaning, \\\\u201che covered.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">In truth, the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d4</span> does not at all prove the correctness of I. E.\\\\u2019s explanation concerning <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span>; the parallelism of the verse is the same, whether we explain <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> to mean \\\\u201cto pour out,\\\\u201d or \\\\u201cto cover.\\\\u201d</i>"], ["<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \\\\u201cseal the law\\\\u201d (viii. 16),<sup>17</sup><i class=\\\\"footnote\\\\">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained."], ["<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class=\\\\"footnote\\\\">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDraw near.\\\\u201d Our editions have <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05d2\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05c2</span>; I. E. read <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05d2\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cthe taskmasters\\\\u201d (Exod. v. 13). It is Niph.\\\\u2014They will afflict themselves in vain with fasting. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e4\\\\u05d9\\\\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class=\\\\"footnote\\\\">See I. E. on iii. 12.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05de\\\\u05d3\\\\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTaught.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05dc\\\\u05de\\\\u05d3</span> \\\\u201cunaccustomed,\\\\u201d (Jer. xxxi. 18)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> <i>Behold I will proceed,</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cand I am left\\\\u201d (Ez. ix. 8); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cI am withering\\\\u201d (Ps. vi. 3); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc</span> is the third person past, because of the Pathah under <span dir=\\\\"rtl\\\\">\\\\u05dc</span>. Some explain <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> to be a participle like <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05de\\\\u05d9\\\\u05da</span> \\\\u201csupporting\\\\u201d<sup>22</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05e3</span>, formed like <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05d5\\\\u05c4\\\\u05de\\\\u05b4\\\\u05d9\\\\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e4\\\\u05dc\\\\u05d9\\\\u05d0 \\\\u05d0\\\\u05ea \\\\u05d4\\\\u05e2\\\\u05dd \\\\u05d4\\\\u05d6\\\\u05d7 \\\\u05d4\\\\u05e4\\\\u05dc\\\\u05d0 \\\\u05d5\\\\u05e4\\\\u05dc\\\\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo do a marvellous work among this people.\\\\u201d</i> that they shall not understand, that \\\\u201cthe wisdom of the wise shall be lost,\\\\u201d etc. Others explain this phrase thus: \\\\u201cTo do a marvellous work among this people;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d4 \\\\u05e4\\\\u05dc\\\\u05d0</span> \\\\u201cwho performs wonders\\\\u201d (Ex. xv. 11). I explain it in the following way: \\\\u201cTo do to this people a wonderful thing like this.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">That the wisdom of the wise shall be lost, etc.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e2\\\\u05de\\\\u05d9\\\\u05e7\\\\u05d9\\\\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e1\\\\u05ea\\\\u05d9\\\\u05e8\\\\u2550\\\\u05dc\\\\u05e1\\\\u05ea\\\\u05d9\\\\u05e8</span> <i>To hide.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05de\\\\u05d9\\\\u05d3\\\\u2550\\\\u05dc\\\\u05e9\\\\u05de\\\\u05d9\\\\u05d3</span> \\\\u201cto destroy\\\\u201d (xxiii. 11)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05db\\\\u05db\\\\u05dd</span> You are going from the truth.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour turning of things upside down.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd \\\\u05db\\\\u05d7\\\\u05de\\\\u05e8 \\\\u05d4\\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8 \\\\u05d9\\\\u05d7\\\\u05e9\\\\u05d1</span> Shall man be esteemed as the potter\\\\u2019s clay.<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall be esteemed as the potter\\\\u2019s clay.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e6\\\\u05e8</span> <i>And the thing framed</i>. It is derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8</span> \\\\u201cto form.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05d5</span> <i>Of him that framed it.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9</span> \\\\u201cof me\\\\u201d (Gen. xx. 13)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food."], ["<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness."], ["<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class=\\\\"footnote\\\\">See c. i. Note 48.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e7\\\\u05d3\\\\u05d9</span> <i>That watch</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05e7\\\\u05d3</span> \\\\u201cto watch\\\\u201d (Prov. viii. 34)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d8\\\\u05d9\\\\u05d0\\\\u05d9 \\\\u05d0\\\\u05d3\\\\u05dd \\\\u05d1\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cThat make a man an offender for a word,\\\\u201d that watch the words of man, and accuse him, in order to see him punished; or \\\\u201cthat cause others to sin by their words.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05e9\\\\u05d5\\\\u05df</span> <i>They lay a snare</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e7\\\\u05e9</span> \\\\u201csnare\\\\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05e9\\\\u05d5\\\\u05df</span> \\\\u201cthey rebuke,\\\\u201d comparing it with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e7\\\\u05e9\\\\u05e9\\\\u05d5 \\\\u05d5\\\\u05e7\\\\u05e9\\\\u05d5</span> \\\\u201cbe rebuked and rebuke\\\\u201d (Zeph. ii. 1), and says that the <span dir=\\\\"rtl\\\\">\\\\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class=\\\\"footnote\\\\">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e7\\\\u05e9\\\\u05e9\\\\u05d5 \\\\u05d5\\\\u05e7\\\\u05e9\\\\u05d5</span> by <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d5</span> \\\\u201ccome together;\\\\u201d while the other explanation <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d5\\\\u05db\\\\u05d7\\\\u05d5 \\\\u05d5\\\\u05d4\\\\u05d5\\\\u05db\\\\u05d9\\\\u05d7\\\\u05d5</span> \\\\u201cbe rebuked and rebuke\\\\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>"], ["<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05df</span> <i>Shall wax pale.</i> The root <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8</span> \\\\u201cto be white\\\\u201d is frequent in Chaldee."], ["<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\\\\u2014he and his children\\\\u2014shall sanctify my name. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e6\\\\u05d5</span> \\\\u201cThey will cause others to fear\\\\u201d the God of Israel, or \\\\u201cthey shall be afraid,\\\\u201d intransitive.<sup>29</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc \\\\u05e2\\\\u05d5\\\\u05de\\\\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5 \\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05dd</span>, \\\\u201cthey will cause others to fear.\\\\u201d The expression <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc \\\\u05e2\\\\u05d5\\\\u05de\\\\u05d3</span> comprehends more than the term \\\\u201cintransitive,\\\\u201d and signifies sometimes a \\\\u201ctransitive verb\\\\u201d if contrasted with a \\\\u201ccausative transitive verb.\\\\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \\\\u201cthey will sanctify,\\\\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d2\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>And they that murmured</i>, comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05e8\\\\u05d2\\\\u05e0\\\\u05d5</span> \\\\u201cand you were murmuring\\\\u201d (Deut. i. 27). They are the opposite of \\\\u201cthose that learn doctrine.\\\\u201d"]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class=\\\\"footnote\\\\">See c. i. Note 13.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e0\\\\u05d9 \\\\u2550 \\\\u05de\\\\u05e0\\\\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e0\\\\u05e1\\\\u05d5\\\\u05da \\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> <i>And that cover with a covering.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cand the covering\\\\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class=\\\\"footnote\\\\">There is no doubt that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> is parallel to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \\\\u201ccovering\\\\u201d as a figure for \\\\u201ccounsel,\\\\u201d simply because counsel is usually given secretly.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05de\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d9 \\\\u2550 \\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy."], ["<i>That walk to go down,</i> etc. This verse explains the preceding. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e2\\\\u05d5\\\\u05d6</span> <i>In the strength of.</i> <span dir=\\\\"rtl\\\\">\\\\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d6</span>,\\\\u2014Nouns with a preformative <span dir=\\\\"rtl\\\\">\\\\u05de</span>, derived from verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e2</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05d5</span> are alike, <i>e.g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05e2\\\\u05d5\\\\u05b9\\\\u05d6</span> \\\\u201cstrength,\\\\u201d root <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b8\\\\u05e7\\\\u05d5\\\\u05b9\\\\u05dd :\\\\u05e2\\\\u05d6\\\\u05d6</span> \\\\u201cplace,\\\\u201d root <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span dir=\\\\"rtl\\\\">\\\\u05de</span>, the latter changes it into Sheva.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d7\\\\u05e1\\\\u05d5\\\\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span dir=\\\\"ltr\\\\"><sup>4</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e1\\\\u05d9\\\\u05d5\\\\u05ea</span> is substituted for the third radical <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05ea</span> ;<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e1\\\\u05d4</span> \\\\u201ccaptivity\\\\u201d (Obad. 20) is formed of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e1\\\\u05d9\\\\u05d5\\\\u05ea</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5\\\\u05ea</span> \\\\u201cslavery\\\\u201d (Ezr. ix. 8)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class=\\\\"footnote\\\\">The substantive <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> \\\\u201cpeople,\\\\u201d to which the pronominal suffix <span dir=\\\\"rtl\\\\">\\\\u05be\\\\u05b8\\\\u05d9\\\\u05d5</span> refers, is not mentioned before, but is implied in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05e1\\\\u05d5\\\\u05e8\\\\u05e8\\\\u05d9\\\\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d5\\\\u05d1\\\\u05d9\\\\u05e9\\\\u2550\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05e9</span>. The <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is superfluous; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05e9</span> is transitive, \\\\u201cEvery one blamed\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey were all ashamed.\\\\u201d</i> those that had gone to Egypt; for they went to \\\\u201ca people that would not profit them.\\\\u201d"], ["<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \\\\u201ca lion, a leopard, amongst them an asp, etc.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e6\\\\u05e8\\\\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cInto the land of trouble and anguish.\\\\u201d\\\\u2014I. E. takes <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8\\\\u05d4</span> in a more literal sense, \\\\u201cnarrow;\\\\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>Their property.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201cthe property\\\\u201d (Deut. viii. 17). <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e9\\\\u05ea</span> <i>Bunches.</i> Hap. leg.\\\\u2014The beasts of the south will do them much damage."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d6\\\\u05d0\\\\u05ea</span> <i>To this</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cConcerning this,\\\\u201d that is, concerning Egypt.</i> To Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d4\\\\u05d1 \\\\u05d4\\\\u05dd \\\\u05e9\\\\u05d1\\\\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe."], ["<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e7\\\\u05d4</span> <i>Note it.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e7\\\\u05d4</span> is without Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e7\\\\u05e7\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e7\\\\u05e7\\\\u05d4\\\\u05bc</span> or <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e7\\\\u05e7\\\\u05e0\\\\u05d4</span>.<span dir=\\\\"ltr\\\\"><sup>9</sup><i class=\\\\"footnote\\\\">It is either the imperative with a paragogic <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, the contracted form of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05c4\\\\u05e7\\\\u05e7\\\\u05b8\\\\u05d4</span> or with the pronominal suffix <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05c4\\\\u05e7\\\\u05b0\\\\u05e7\\\\u05b6\\\\u05e0\\\\u05b8\\\\u05bc\\\\u05d4 \\\\u2550 \\\\u05d7\\\\u05d5\\\\u05c4\\\\u05e7\\\\u05b0\\\\u05e7\\\\u05b8\\\\u05d4\\\\u05bc \\\\u2550 \\\\u05be\\\\u05b8\\\\u05d4\\\\u05bc</span>.</i></span>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>Lying.</i> Adjective of the same form as <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b4\\\\u05d1\\\\u05bc\\\\u05b8\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u201chusbandmen;\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05db</span> has Segol, on account of the guttural letter which follows. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d5\\\\u05e2</span> Infinitive. \\\\u201cTo hear.\\\\u201d"], ["<i>See not.</i> You shall not prophesy. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05d0\\\\u05d9\\\\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d7\\\\u05d5\\\\u05ea</span> <i>Upright things.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d5\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05e0\\\\u05db\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05dd \\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05da</span> \\\\u201cthy words are good and upright\\\\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class=\\\\"footnote\\\\">See c. iii. Note 5. I. E. does not explain why <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span> is a substantive (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span>), and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05ea</span> an adjective (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span>); perhaps because the verb <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d5</span> implies the masculine substantive, <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cwords,\\\\u201d with which the feminine <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span>, if taken as an adjective, would not agree.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span> \\\\u201cwords of flattery;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span> is a substantive; so also <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05de\\\\u05d4\\\\u05ea\\\\u05dc\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05de\\\\u05d4\\\\u05ea\\\\u05dc\\\\u05d5\\\\u05ea</span>, \\\\u201cwords of mockery.\\\\u201d"], ["<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class=\\\\"footnote\\\\">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>"], ["<i>Ye despise this word</i>, the prophecy. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05e9\\\\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05d5</span> before <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05de\\\\u05d5\\\\u05df</span> in the Hebrew text seems to be superfluous; <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05de\\\\u05d5\\\\u05df</span> is not the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05d6</span>, since this is explained by <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05da \\\\u05d4\\\\u05d9\\\\u05e9\\\\u05e8</span>, \\\\u201cthe opposite of upright,\\\\u201d but that of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e9\\\\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cPerverseness.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05d6</span> is an adjective; supply <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cthing.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d1\\\\u05ea \\\\u05d7\\\\u05f3 \\\\u05e0\\\\u05dc\\\\u05d5\\\\u05d6</span> \\\\u201cthe perverse (man or thing)<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe froward.\\\\u201d</i> is an abomination to the Lord.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05d6</span> is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8</span> \\\\u201cupright.\\\\u201d"], ["<i>Therefore</i>,<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05db\\\\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class=\\\\"footnote\\\\">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e8\\\\u05e5 \\\\u05de\\\\u05d2\\\\u05d3\\\\u05dc \\\\u05e0\\\\u05d5\\\\u05e4\\\\u05dc \\\\u2550 \\\\u05e0\\\\u05d5\\\\u05e4\\\\u05dc \\\\u05db\\\\u05e4\\\\u05e8\\\\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs a breach ready to fall, swelling out.\\\\u201d</i><sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs a breach ready to fall, swelling out.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e0\\\\u05d1\\\\u05e2\\\\u05d4 \\\\u2550 \\\\u05e0\\\\u05d1\\\\u05e2\\\\u05d4</span> A swelling thing. Of the same root is <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cblains\\\\u201d (Exod. ix. 9). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05e2\\\\u05d4</span> can also be joined with <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05e5</span>: \\\\u201ca swelling breach.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05ea\\\\u05e2 \\\\u05e4\\\\u05ea\\\\u05d0\\\\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05ea \\\\u05e2\\\\u05e4\\\\u05e8</span> \\\\u201cthe dust of the earth\\\\u201d (Dan. xii. 12).<sup>18</sup><i class=\\\\"footnote\\\\">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05e9 \\\\u05d4\\\\u05e7\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cthe most holy;\\\\u201d so also <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05ea\\\\u05e2 \\\\u05e4\\\\u05ea\\\\u05d0\\\\u05dd</span> \\\\u201cmost suddenly.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05ea\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05e9</span> <i>To take fire.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05ea\\\\u05d4 \\\\u05d0\\\\u05e9</span> \\\\u201che takes fire\\\\u201d (Prov. vi. 27). <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05d7\\\\u05d5\\\\u05ea\\\\u05d4</span> \\\\u201cthou shalt heap coals of fire\\\\u201d (ib. xxv. 22). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05db\\\\u05ea\\\\u05ea\\\\u05d5</span> <i>In the bursting of it.</i> Derived from <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05ea</span>, a verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f3\\\\u05e2</span>.<span dir=\\\\"ltr\\\\"><sup>19</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05de\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05d4\\\\u05db\\\\u05e4\\\\u05dc</span> \\\\u201cit is a verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>;\\\\u201d but it is impossible to suppose, that I. E. meant to say, that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05ea\\\\u05d5\\\\u05ea</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05ea</span>, since he quotes as a parallel <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05ea\\\\u05d4</span>, which can only be the participle Kal of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05ea\\\\u05d4</span>. Before <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0</span> either <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d5\\\\u05ea</span> or <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05db\\\\u05ea\\\\u05ea\\\\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e3</span> is interrupted by the explanation of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d0</span>.</i></span> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e3 \\\\u05de\\\\u05d9\\\\u05dd</span> <i>And to take water.</i> Lit., \\\\u201cto reveal the water,\\\\u201d which is hidden. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d5\\\\u05e3</span> \\\\u201cto make appear\\\\u201d (Gen. xxx. 37); <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05e3</span> \\\\u201che made bare,\\\\u201d (lii. 10). <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d0</span> <i>Pit.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05d1\\\\u05d0\\\\u05d9\\\\u05d5</span> \\\\u201cand its pits.\\\\u201d (Ez. xlii. 11), and <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d0</span>, the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d4</span> <i>In rest</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn returning,\\\\u201d \\\\u201cReturn.\\\\u201d\\\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> with an accusative, means \\\\u201cto give rest,\\\\u201d and that the neuter verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> \\\\u201cto return\\\\u201d is never used with an accusative.</i><sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn returning,\\\\u201d \\\\u201cReturn.\\\\u201d\\\\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> with an accusative, means \\\\u201cto give rest,\\\\u201d and that the neuter verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> \\\\u201cto return\\\\u201d is never used with an accusative.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d4</span> \\\\u201cgive rest\\\\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e0\\\\u05d5\\\\u05e1</span>. According to the grammarian R. Jonah: \\\\u201cwe shall lift ourselves up\\\\u201d; he compares it with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b5\\\\u05e1</span> \\\\u201cbanner\\\\u201d (that is lifted up), and gives thus to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e0\\\\u05d5\\\\u05e1</span> a meaning similar to that of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05db\\\\u05d1</span> \\\\u201cwe will ride,\\\\u201d as required by the parallelism. Others taking <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e0\\\\u05d5\\\\u05e1</span> in its usual sense, \\\\u201cwe shall flee,\\\\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span> \\\\u201cswift\\\\u201d of the camel.<sup>21</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e3 \\\\u05d0\\\\u05d7\\\\u05d3</span> \\\\u201cThe thousand men of one\\\\u201d of you;<sup>22</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05de\\\\u05d5\\\\u05da \\\\u05d0\\\\u05dc \\\\u05d0\\\\u05d7\\\\u05e8 \\\\u05de\\\\u05d4\\\\u05dd</span>, which is to be altered into <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05de\\\\u05d5\\\\u05da ,\\\\u05d0\\\\u05dc\\\\u05e3 \\\\u05d0\\\\u05d7\\\\u05d3 \\\\u05de\\\\u05db\\\\u05dd</span>; because <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d0\\\\u05d7\\\\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e3</span>, and I. E., satisfying himself with <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05de\\\\u05d5\\\\u05da</span> or <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05de\\\\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d3</span> signifies \\\\u201cthe officer.\\\\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \\\\u201cas an ensign on a hill\\\\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class=\\\\"footnote\\\\">It seems as if I. E. meant to say, that the first figure \\\\u201cas a beacon on the top of a mountain\\\\u201d refers to their small number, the second figure \\\\u201cas an ensign on a hill\\\\u201d to their glory and happiness, by which they will attract all nations.</i>"], ["<i>Will the Lord wait.</i> An anthropomorphism. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05e0\\\\u05e0\\\\u05db\\\\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span> like <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05de\\\\u05dd</span> \\\\u201cto warm\\\\u201d (xlvii. 14); it is the Kal like <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05db\\\\u05d1</span> \\\\u201cto lie\\\\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class=\\\\"footnote\\\\">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake."], ["<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05d6\\\\u05e2\\\\u05e7\\\\u05da</span>. The <span dir=\\\\"rtl\\\\">\\\\u05dc</span> indicates the cause: \\\\u201cAt the voice of thy cry,\\\\u201d that is, because thou hast cried unto Him. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b8\\\\u05e0\\\\u05b8\\\\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b5\\\\u05bc\\\\u05d0\\\\u05b2\\\\u05e8\\\\u05b8\\\\ue802</span> \\\\u201cHe hath glorified thee\\\\u201d (lv. 5).<sup>25</sup><i class=\\\\"footnote\\\\">The form is irregular by having <span dir=\\\\"rtl\\\\">\\\\ue802</span> instead of <span dir=\\\\"rtl\\\\">\\\\ue803</span>,</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05dd \\\\u05e6\\\\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe bread of adversity.\\\\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d7\\\\u05e5</span> <i>The water of affliction</i>. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd</span> is not in the construct state, but <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b5\\\\u05d9</span> \\\\u201cthe waters of\\\\u201d is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd \\\\u05de\\\\u05d9 \\\\u05dc\\\\u05d7\\\\u05e5 \\\\u2550 \\\\u05de\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d7\\\\u05e5</span>; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d4 \\\\u05d4\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05d4\\\\u05dc \\\\u2550 \\\\u05d4\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d4 \\\\u05e9\\\\u05e8\\\\u05d4</span> \\\\u201cto the tent, namely to the tent of Sarah.\\\\u201d (Gen. xxiv. 67)."], ["<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \\\\u201cthine eyes shall see\\\\u201d and \\\\u201cthine ears shall hear\\\\u201d to express figuratively the seeing and understanding of the heart. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u2550 \\\\u05d7\\\\u05d9\\\\u05de\\\\u05d9\\\\u05e0\\\\u05d5</span>; <span dir=\\\\"ltr\\\\">\\\\u05d0</span> is substituted for <span dir=\\\\"rtl\\\\">\\\\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e4\\\\u05d5\\\\u05d9</span> <i>The covering</i>. A noun. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05d5\\\\u05d3\\\\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\\\\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class=\\\\"footnote\\\\">Comp. Deut. xiii. 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cmenstruous cloth.\\\\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class=\\\\"footnote\\\\">The terms \\\\u201cclean and unclean\\\\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \\\\u201cclean and the unclean,\\\\u201d especially Lev. xiii. 15.</i>"], ["<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05db\\\\u05e8 \\\\u2550 \\\\u05db\\\\u05e8</span> (Gen. xiii. 10), \\\\u201cPlain;\\\\u201d<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cPastures.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05ea \\\\u05e2\\\\u05d9\\\\u05df\\\\u2550\\\\u05d1\\\\u05ea \\\\u05e2\\\\u05d9\\\\u05df</span> \\\\u201cthe apple of the eye\\\\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class=\\\\"footnote\\\\">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>"], ["<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e4\\\\u05d9\\\\u05dd</span> <i>Oxen.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05e4\\\\u05d9\\\\u05da</span> \\\\u201cthine oxen\\\\u201d (Deut. vii. 13). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d9\\\\u05e5\\\\u2550\\\\u05d7\\\\u05de\\\\u05e5</span> \\\\u201cLeaven.\\\\u201d<sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cClean.\\\\u201d According to I. E. \\\\u201cprovender which is leaven,\\\\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span> i. 17. Note 40.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d3 \\\\u05d6\\\\u05e8\\\\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhich hath been winnowed.\\\\u201d</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d9</span> \\\\u201cit.\\\\u201d<sup>34</sup><i class=\\\\"footnote\\\\">I. E. supplies <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d5</span>, though not necessary, to indicate more clearly that <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d7\\\\u05ea</span> <i>With the shovel.</i> Derived from <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> \\\\u201cwind.\\\\u201d It is an instrument used for the same purpose as <span dir=\\\\"ltr\\\\"><sup>35</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05de\\\\u05d6\\\\u05e8\\\\u05d7</span> \\\\u201cand with the fan,\\\\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d6\\\\u05e8\\\\u05d7</span> \\\\u201clike the fan,\\\\u201d as is done in the translation.</i></span><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05e8\\\\u05d4</span> \\\\u201cthe fan.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05dc\\\\u05d9</span> <i>Rivers.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05d1\\\\u05dc</span> \\\\u201criver\\\\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class=\\\\"footnote\\\\">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class=\\\\"footnote\\\\">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones."], ["<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class=\\\\"footnote\\\\">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class=\\\\"footnote\\\\">c. xxiv.\\\\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class=\\\\"footnote\\\\">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \\\\u201cWoe unto them that go down to Egypt;\\\\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d4 \\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e4\\\\u05dc\\\\u05d0</span>; lit.: \\\\u201cand this is a wonderful thing;\\\\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \\\\u201csevenfold,\\\\u201d etc., and is to be translated, \\\\u201cand this will be done in a wonderful way.\\\\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion."], ["<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d0\\\\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHeavy.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05d0\\\\u05ea</span> \\\\u201cthe smoke<sup>43</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe flame.\\\\u201d</i> (Judg. xx. 40); there are many words for \\\\u201csmoke.\\\\u201d<sup>44</sup><i class=\\\\"footnote\\\\">In the Hebrew text the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d4</span> \\\\u201cmany\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d5\\\\u05ea</span>, or <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> \\\\u201cmany\\\\u201d after it, is omitted.</i>"], ["<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class=\\\\"footnote\\\\">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e0\\\\u05e4\\\\u05d4</span>. Most of the commentaries say that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e0\\\\u05e4\\\\u05d4</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e0\\\\u05d9\\\\u05e3</span>, \\\\u201cto wave;\\\\u201d<sup>46</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo sift with the sieve of vanity.\\\\u201d</i><sup>46</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo sift with the sieve of vanity.\\\\u201d</i> but R. Moses Hakkohen is of opinion, that it means \\\\u201cto bridle,\\\\u201d and that by \\\\u201cthe breath of God,\\\\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\\\\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e1\\\\u05df \\\\u05de\\\\u05ea\\\\u05e2\\\\u05d4</span> \\\\u201ca misleading bridle.\\\\u201d The same idea is expressed by <span dir=\\\\"rtl\\\\"></span>,<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05e4\\\\u05ea \\\\u05e9\\\\u05d5\\\\u05d0</span> and this proves that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e0\\\\u05e4\\\\u05d4</span> has the meaning \\\\u201cto bridle.\\\\u201d"], ["<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class=\\\\"footnote\\\\">See Targum Jonathan, and Rashi, ad locum: \\\\u201cThis rejoicing will come to you on the eve of Passover.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05d0</span> <i>To come.</i> To be joined with <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05d5\\\\u05dc\\\\u05da</span> \\\\u201cas when one goeth.\\\\u201d<sup>48</sup><i class=\\\\"footnote\\\\">The infinitive <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>"], ["<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class=\\\\"footnote\\\\">This remark of I. E. seems to have been intended for the next verse.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d7\\\\u05ea</span> <i>And the lighting down.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e0\\\\u05d7\\\\u05ea</span> \\\\u201cand it cometh down\\\\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d6\\\\u05e2\\\\u05e3</span> <i>With the indignation.</i> The preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> governs also the nouns <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e5 ,\\\\u05dc\\\\u05d4\\\\u05d1</span>, etc. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e5</span> <i>With scattering.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05e4\\\\u05e6\\\\u05dd</span> \\\\u201cthou wilt scatter them\\\\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class=\\\\"footnote\\\\">This remark is made, probably because of the \\\\u201chailstones\\\\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05d1\\\\u05d8 \\\\u05d9\\\\u05db\\\\u05d4</span> \\\\u201cAs if he were smitten with a rod\\\\u201d or \\\\u201cfor the Lord will smite him with a rod.\\\\u201d<sup>51</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhich smote with a rod.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d3\\\\u05d4</span> <i>Grounded.</i> Participle Hophal; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d8\\\\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\\\\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05e4\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d1\\\\u05db\\\\u05e0\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d5\\\\u05e4\\\\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShaking.\\\\u201d</i> Lit., \\\\u201cmoving,\\\\u201d sc. the hand to play with musical instruments."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d4\\\\u05de\\\\ufb4b\\\\u05dc\\\\u2550\\\\u05de\\\\u05d0\\\\u05ea\\\\u05de\\\\ufb35\\\\u05dc</span> <i>Of old.</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05ea\\\\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class=\\\\"footnote\\\\">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\\\\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05dc\\\\u05de\\\\u05dc\\\\u05da \\\\u05d4\\\\u05d5\\\\u05db\\\\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class=\\\\"footnote\\\\">The translation of the passage accordingly is, \\\\u201cYea, he is appointed King,\\\\u201d sc. of Tophet.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05e8\\\\u05ea\\\\u05d4</span> <i>The pile thereof.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cfireplace\\\\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \\\\u201cthe immediate fulfilment of the divine decrees.\\\\u201d<sup>54</sup><i class=\\\\"footnote\\\\">\\\\u201cThe breath of the Lord\\\\u201d is according to I. E. \\\\u201cthe breath that cometh out of the mouth of the Lord;\\\\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \\\\u201cthe wind caused by the Lord.\\\\u201d</i>"]], [["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d9 \\\\u2550 \\\\u05d4\\\\u05d5\\\\u05d9</span> Woe!<sup>1</sup><i class=\\\\"footnote\\\\">See c. i., Note 13.</i>\\\\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05e2\\\\u05d5</span> <i>And they look not.</i> Lit. \\\\u201cThey do not resign themselves to the mercy of God.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> means literally \\\\u201cto turn away\\\\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df</span> \\\\u201cfrom;\\\\u201d but by way of ellipsis, sometimes by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc</span>, so that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4 \\\\u05de\\\\u05df \\\\u22ef \\\\u05d0\\\\u05dc \\\\u2550 \\\\u05e9\\\\u05e2\\\\u05d4 \\\\u05d0\\\\u05dc</span>.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d5 \\\\u05de\\\\u05e0\\\\u05d9</span> \\\\u201cturn away from me\\\\u201d (xxii. 4); to consider <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e0\\\\u05d5 \\\\u2550 \\\\u05e9\\\\u05e2\\\\u05d5</span> is incorrect.<sup>3</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d5</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> \\\\u201cto turn;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e0\\\\u05d5</span> from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05df</span> \\\\u201cto lean.\\\\u201d</i>"], ["<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05e1\\\\u05d9\\\\u05e8</span> He hath not called back.<sup>4</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cHe will not call back.\\\\u201d</i>"], ["<i>And not a spirit</i>, that is, not an angel. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5</span> \\\\u201cand His spirit\\\\u201d\\\\u2550\\\\u201cand His angel\\\\u201d (xlviii. 16).<sup>5</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\ufb35\\\\u05d7\\\\u05b7</span> are contrasted with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05dd</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> is explained here by \\\\u201cangel.\\\\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class=\\\\"footnote\\\\">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \\\\u00c6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05dc\\\\u05d9\\\\u05d5\\\\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05e1\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cthey trust\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">Comp. xxi. 12.</i> (Ps. xxxvi. 8)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05d2\\\\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span dir=\\\\"ltr\\\\">\\\\u05d9\\\\u05e9\\\\u05d0\\\\u05d2</span>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5 \\\\u05de\\\\u05dc\\\\u05d0 \\\\u05e8\\\\u05e2\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05e8</span> <i>When all</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA multitude of.\\\\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0</span> \\\\u201cThe full number,\\\\u201d \\\\u201call of them,\\\\u201d that not one shepherd shall fail to come. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05e2\\\\u05e0\\\\u05d4</span> <i>He will not abase himself.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d4</span> \\\\u201cto be poor.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d9</span> \\\\u201cpoor\\\\u201d (Deut. xxiv. 12); <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cto be humble\\\\u201d (Ex. x. 3); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e0\\\\u05d4</span> \\\\u201cshall be brought low\\\\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e6\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span dir=\\\\"rtl\\\\">\\\\u05be\\\\u05b4\\\\u05d9\\\\u05dd</span> (comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d2\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cconcubines,\\\\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e4\\\\u05d5\\\\u05ea</span> \\\\u201cflying.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e4\\\\u05d5\\\\u05ea</span> is a participle. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05e9\\\\u05d1\\\\ufb35\\\\u05ea</span> \\\\u201crunning and returning\\\\u201d (Ez. i. 14).<sup>9</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05ea \\\\u05e0\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05ea</span>; this seems to be a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05ea</span>, \\\\u201ccountries that are desolate,\\\\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05ea</span> (Ez. i. 14), instead of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05d0 \\\\u05d5\\\\u05e9\\\\u05d5\\\\u05d1</span> of our editions.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05df</span> <i>He will cover</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cWill defend.\\\\u201d\\\\u2014Root <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e0\\\\u05df</span> \\\\u201cto cover,\\\\u201d \\\\u201cto protect.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05df</span> \\\\u201cshield\\\\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b4\\\\u05e6\\\\u05b4\\\\u05bc\\\\u05d9\\\\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cHe will deliver.\\\\u201d</i> Although there is a Hirek under the <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class=\\\\"footnote\\\\">The regular form is <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b7\\\\u05e6\\\\u05b5\\\\u05bc\\\\u05dc</span>. The same remark is to be applied to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b4\\\\u05de\\\\u05b0\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05d8</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b7\\\\u05de\\\\u05b0\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05d8</span></i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e1\\\\u05d5\\\\u05d7</span> <i>To pass over</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e1\\\\u05d7</span> \\\\u201cand he will pass over\\\\u201d (Ex. xii. 23)."], ["<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \\\\u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05d4</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05e8</span> to \\\\u201crevolt.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05e8</span> \\\\u201crebellious\\\\u201d (Deut. xxi. 18)."], ["<i>Your hands.</i> Your workmen. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d8\\\\u05d0</span> <i>For a sin;</i> for a sin <i>\\\\u03ba\\\\u03b1\\\\u03c4 \\\\u1f10\\\\u03be\\\\u03bf\\\\u03c7\\\\u1f75\\\\u03bd,</i> a sin that surpasses all others."], ["<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \\\\u201cThe sword\\\\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee."], ["<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he shall pass over to his stronghold.\\\\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class=\\\\"footnote\\\\">Signifying the approaching divine punishment.</i> like \\\\u201cAnd the flame of consuming fire\\\\u201d (xxix. 6).<sup>15</sup><i class=\\\\"footnote\\\\">Comp. I. E., ad locum.</i>"]], [["<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>And princes</i>. The <span dir=\\\\"rtl\\\\">\\\\u05dc</span> has no meaning as far as I know. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> <span dir=\\\\"ltr\\\\">(1 Chr. iii. 2)</span>, <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05df</span> (Ex. ix. 18).<sup>1</sup><i class=\\\\"footnote\\\\">Comp. Sepher Harikmah, c. 6: <span dir=\\\\"rtl\\\\">\\\\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d1\\\\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> <i>In a dry place</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d4</span> \\\\u201cdry\\\\u201d (xli. 18). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cWeary;\\\\u201d but Ps. cxliii. 6, \\\\u201cThirsty.\\\\u201d</i> Comp. Ps. cxliii.\\\\u2014The verse may also be explained thus:<sup>3</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span> \\\\u201cor,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05db\\\\u05df</span> \\\\u201cit may be explained,\\\\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \\\\u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d4</span> <i>Shall be dim.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05e2</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e2</span> \\\\u201cShut\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201ccause to be dim.\\\\u201d</i> (vi. 10)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05de\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e8</span> \\\\u201cto be hasty. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d2\\\\u05d9\\\\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \\\\u201cslaves.\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\\\\n\\\\"> \\\\u201cBarbarous;\\\\u201d Freytag, Lex. Arab.</i> It is contrasted with \\\\u201cto speak plainly\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7\\\\u05d5\\\\u05ea .(\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e6\\\\u05d7\\\\u05d5\\\\u05ea)</span> <i>Pure words.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cwords;\\\\u201d for <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7\\\\u05d5\\\\u05ea</span> is an adj., in form and meaning like <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05db\\\\u05d5\\\\u05ea</span>.<span dir=\\\\"ltr\\\\"><sup>6</sup><i class=\\\\"footnote\\\\">The singular of these adjectives is <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7</span> \\\\u201cpure,\\\\u201d of the root <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05db\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7\\\\u05d7</span>.</i></span>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> <i>The vile person.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05dc\\\\u05ea</span> \\\\u201cfading\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">The oak is said to be \\\\u201cfading,\\\\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span> \\\\u201cthe vile person,\\\\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d9</span> The opposite of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> .<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d5\\\\u05e2</span> \\\\u201cand turning.\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">This quotation is to prove that the two roots <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\\\\u2014Rashi likewise derives <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e2</span> from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d4 \\\\u2550 \\\\u05e9\\\\u05d5\\\\u05e2</span> \\\\u201cto turn,\\\\u201d but in a more simple and natural way; \\\\u201ca man to whom the eyes of the people are turned for assistance.\\\\u201d</i> Adopting a sort of homiletic explanation, <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05dc\\\\u05d9</span> may be said to be composed of two words, <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05dc\\\\u05d9</span> \\\\u201cfor it belongs to me;\\\\u201d for he says, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d9 \\\\u05e9\\\\u05dc\\\\u05d9</span> \\\\u201cwhat is mine shall remain mine\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">This is there declared to be <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05ea \\\\u05e1\\\\u05d3\\\\u05d5\\\\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13)."], ["<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class=\\\\"footnote\\\\">There is hardly any occasion for this remark. We find, except <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d9\\\\u05dd</span> \\\\u201cerrors\\\\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05d5\\\\u05ea</span> and <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cerror.\\\\u201d</i>"], ["<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment."], ["<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \\\\u201cAnd princes shall rule in judgment.\\\\u201d"], ["<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05d4 \\\\u05e2\\\\u05dc \\\\u05e9\\\\u05e0\\\\u05d4 \\\\u2550 \\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05e9\\\\u05e0\\\\u05d4</span>. \\\\u201cYear after year.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05e0\\\\u05d4 \\\\u2550 <sup>11</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> (as in the next verse), instead of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05e0\\\\u05d4</span>; for <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class=\\\\"footnote\\\\">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e0\\\\u05d6\\\\u05d4</span> is imperative, referring to the feminine <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d8\\\\u05d7\\\\u05d5\\\\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class=\\\\"footnote\\\\">As contained in the words, \\\\u201cthe vintage shall fail.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d3\\\\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05d9\\\\u05e8\\\\u05d5</span> \\\\u201cye stir\\\\u201d (Song ii. 7); <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d0\\\\u05d5</span> \\\\u201cye find\\\\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class=\\\\"footnote\\\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da \\\\u05e7\\\\u05e6\\\\u05e8\\\\u05d4</span> \\\\u201cellipsis,\\\\u201d since the feminine requires the addition of two letters <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d4</span> the masculine only <span dir=\\\\"rtl\\\\">\\\\ufb35</span>; but the use of the termination <span dir=\\\\"rtl\\\\">\\\\u05be\\\\u05b4\\\\u05d9\\\\u05dd</span> instead of the feminine <span dir=\\\\"rtl\\\\">\\\\ufb4b\\\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05c2\\\\u05dc</span> \\\\u201call,\\\\u201d which is masculine singular in form, but plural in meaning.</i> <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> I have explained this word already. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05d5\\\\u05d8\\\\u05d4 \\\\u05d5\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class=\\\\"footnote\\\\">As <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>And make you bare.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05d4</span> \\\\u201cnaked\\\\u201d (Ez. xvi. 7). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05d4 \\\\u05ea\\\\u05e2\\\\u05d5\\\\u05e8</span> \\\\u201cThy bow will be made quite naked\\\\u201d (Hab. iii. 9). I think that \\\\u201cwomen,\\\\u201d \\\\u201cdaughters\\\\u201d (ver. 9), are to be taken literally."], ["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05d3\\\\u05d9\\\\u05dd</span> <i>They shall lament.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc</span> \\\\u201call\\\\u201d is to be supplied.<sup>14</sup><i class=\\\\"footnote\\\\">The use of the imperative plural masculine instead of the feminine is called by I. E. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da \\\\u05e7\\\\u05e6\\\\u05e8\\\\u05d4</span> \\\\u201cellipsis,\\\\u201d since the feminine requires the addition of two letters <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d4</span> the masculine only <span dir=\\\\"rtl\\\\">\\\\ufb35</span>; but the use of the termination <span dir=\\\\"rtl\\\\">\\\\u05be\\\\u05b4\\\\u05d9\\\\u05dd</span> instead of the feminine <span dir=\\\\"rtl\\\\">\\\\ufb4b\\\\u05ea</span> (next verse), is explained by supplying the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05c2\\\\u05dc</span> \\\\u201call,\\\\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc \\\\u05d4\\\\u05e0\\\\u05e9\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05ea\\\\u05e0\\\\u05d5</span> \\\\u201cand all women shall give.\\\\u201d (Est. i. 20)."], ["<i>My people.</i> The people of Samaria. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e5 \\\\u05e9\\\\u05de\\\\u05d9\\\\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05dd \\\\u05e9\\\\u05ea \\\\u05d0\\\\u05e0\\\\u05d5\\\\u05e9</span> <span dir=\\\\"ltr\\\\">(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \\\\u201cthorns shall come up.\\\\u201d"], ["<i>The palace</i> of the king. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05e9</span>, <i>shall be forsaken</i>; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class=\\\\"footnote\\\\">Instead of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05d4\\\\u05e7\\\\u05dc \\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> is to be read <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05bb\\\\u05d8\\\\u05b8\\\\u05bc\\\\u05e9\\\\u05c1 .\\\\u05de\\\\u05d4\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05d4\\\\u05db\\\\u05d1\\\\u05d3 \\\\u05e9\\\\u05c1\\\\u05dc\\\\u05d0 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05bb\\\\u05d6\\\\u05b8\\\\u05bc\\\\u05d1</span> are participles of the Pual, the prefix <span dir=\\\\"rtl\\\\">\\\\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05d4\\\\u05e0\\\\u05dc\\\\u05e7\\\\u05d7\\\\u05d9\\\\u05dd \\\\u05de\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05bb\\\\ufb47\\\\u05b7\\\\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e4\\\\u05dc</span> An elevated place.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe forts.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d5</span> \\\\u201cand they ascended.\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cThey presumed.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d7\\\\u05df</span> <i>And tower.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05d5</span> \\\\u201chis towers.\\\\u201d (xxiii. 13). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d5 \\\\u05de\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea\\\\u2550 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d3 \\\\u05de\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cshall become dens.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>Be poured.</i> Niphal. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05d9\\\\u05e2\\\\u05e8\\\\u05d4 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05e8\\\\u05d5\\\\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> signifies here \\\\u201cthe divine decree.\\\\u201d <i>And the plain</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWilderness.\\\\u201d\\\\u2014According to I. E., <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \\\\u201cLebanon,\\\\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \\\\u201cforest\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e8</span>). The original meaning of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> is in fact \\\\u201cpasture,\\\\u201d whither the flock is driven (<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cto drive\\\\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFruitful field.\\\\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17."], ["<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him."], ["<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \\\\u201cAnd peace without end\\\\u201d (ix. 6)<sup>21</sup><i class=\\\\"footnote\\\\">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class=\\\\"footnote\\\\">Comp. Targum Jonathan ad locum.</i>"], ["<i>My people.</i> Judah."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e8\\\\u05d3</span> <i>When it shall hail.</i> The Pathah under <span dir=\\\\"rtl\\\\">\\\\u05e8</span> proves that the word is a verb; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05df</span> \\\\u201cit smoked\\\\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class=\\\\"footnote\\\\">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>."], ["<i>Beside all waters</i>, that shall come<sup>24</sup><i class=\\\\"footnote\\\\">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\\\\u2014xxxvi. form one continuous prophecy."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Ho!</i><sup>1</sup><i class=\\\\"footnote\\\\">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05ea\\\\u05de\\\\u05da \\\\u05e9\\\\u05d5\\\\u05d3\\\\u05d3</span> when thou shalt have finished spoiling. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05da \\\\u2550 \\\\u05db\\\\u05e0\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen thou shalt cease to spoil.\\\\u201d \\\\u201cWhen thou shalt make an end.\\\\u201d</i> Of the same root is <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05dc\\\\u05dd</span> \\\\u201cthe perfection thereof\\\\u201d (Job. xv. 29)."], ["<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers."], ["<i>The tumult</i> of Assyria. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05de\\\\u05de\\\\u05ea\\\\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAt the lifting up of thyself.\\\\u201d</i> The honour which Thou hast given him."], ["<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \\\\u201cyour\\\\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class=\\\\"footnote\\\\">The possessive pronoun \\\\u201cyour\\\\u201d has here the same meaning as the partitive genitive.</i> <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d9\\\\u05dd</span> <i>Locusts</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05d1\\\\u05d0</span> in Chaldee, meaning the same as <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d1\\\\u05d4</span> \\\\u201clocusts\\\\u201d in Hebrew. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e7\\\\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall he run.\\\\u201d \\\\u201cThey shall jostle.\\\\u201d</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall he run.\\\\u201d \\\\u201cThey shall jostle.\\\\u201d</i> Some think that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e7</span> \\\\u201cthe steward\\\\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05ea\\\\u05e7\\\\u05e9\\\\u05e7\\\\u05d5\\\\u05df</span> \\\\u201cthey gather themselves\\\\u201d (Nah. ii. 5), which expression is likewise used of locusts."], ["<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class=\\\\"footnote\\\\">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>"], ["<i>Thy times.</i> The pronoun refers to Judah. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05de\\\\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class=\\\\"footnote\\\\">The form <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05db\\\\u05b0\\\\u05de\\\\u05b7\\\\u05ea</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05db\\\\u05b0\\\\u05de\\\\u05b8\\\\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05b7\\\\u05e2\\\\u05b7\\\\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d0\\\\u05dc\\\\u05dd</span> According to some \\\\u201ctheir altar;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc</span> \\\\u201cfor,\\\\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u05dc\\\\u05d4\\\\u05dd \\\\u2550 \\\\u05d0\\\\u05e8\\\\u05d0\\\\u05dc\\\\u05dd</span> \\\\u201cI shall see them;\\\\u201d this is not probable. I think that it means \\\\u201ctheir messenger,\\\\u201d as we may infer from \\\\u201cthe ambassadors of peace\\\\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class=\\\\"footnote\\\\">This proof, based upon 2) <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \\\\u201cmessenger.\\\\u201d</i>\\\\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion."], ["<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05dc \\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05e8\\\\u05e5</span> <i>The earth mourneth and languisheth.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05dc \\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05e8\\\\u05e5</span> both <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05dc</span> as well as <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05dc\\\\u05dc\\\\u05d4</span> are predicates to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span dir=\\\\"ltr\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df</span>; this gives no sense, and is evidently a corruption of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05df</span>.<br>11 A. V., \\\\u201cLebanon is ashamed.\\\\u201d</i></span><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05df \\\\u05d4\\\\u05d7\\\\u05e4\\\\u05d9\\\\u05e8</span> \\\\u201cHe\\\\u2014the king of Assyria\\\\u2014put the Lebanon to shame.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e4\\\\u05d9\\\\u05e8</span> is transitive. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05de\\\\u05dc</span> Till it was hewn down. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e2\\\\u05e8 \\\\u05d1\\\\u05e9\\\\u05df \\\\u05d5\\\\u05db\\\\u05e8\\\\u05de\\\\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05d5\\\\u05e8</span> \\\\u201cshaken\\\\u201d (Neh. v. 13)."], ["<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05e8\\\\u05d5\\\\u05de\\\\u05dd\\\\u2550 \\\\u05d0\\\\u05e8\\\\u05d5\\\\u05de\\\\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span dir=\\\\"rtl\\\\">\\\\u05e8</span> should have a Dagesh<sup>12</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span dir=\\\\"rtl\\\\">\\\\u05ea</span>, as the <span dir=\\\\"rtl\\\\">\\\\u05e0</span> of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05e0\\\\u05bc\\\\u05b8\\\\u05e9\\\\u05c2\\\\u05b5\\\\u05d0</span> has.<sup>13</sup><i class=\\\\"footnote\\\\">To compensate for the omission of the <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05e0\\\\u05b0\\\\u05e0\\\\u05b8\\\\u05e9\\\\u05b5\\\\u05c2\\\\u05d0 \\\\u2550 \\\\u05d0\\\\u05b6\\\\u05e0\\\\u05b8\\\\u05bc\\\\u05e9\\\\u05b5\\\\u05c2\\\\u05d0 ;\\\\u05e0</span>.</i>"], ["<i>Ye shall conceive</i>. Assyria is addressed. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05db\\\\u05dd \\\\u05d0\\\\u05e9 \\\\u05ea\\\\u05d0\\\\u05db\\\\u05dc\\\\u05db\\\\u05dd</span> According to some: \\\\u201cYour breath, as fire, shall devour you.\\\\u201d It is more correctly considered as the continuation of the preceding figure of the \\\\u201cchaff\\\\u201d and \\\\u201cstubble:\\\\u201d \\\\u201cYour wind, will not lift you up,<sup>14</sup><i class=\\\\"footnote\\\\">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\\\\u201d"], ["<i>As the burnings of lime.</i> As if they were burnt by lime.\\\\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \\\\u201cas thorns cut off, which are burnt<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall they be burnt.\\\\u201d</i> in the fire.\\\\u201d"], ["<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \\\\u201cThe sinners <i>in Zion\\\\u201d</i> etc."], ["<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \\\\u201c<i>Who among us shall dwell with the devouring fire,\\\\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:"], ["<i>He that walketh</i>, etc. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d5\\\\u05ea</span> In righteousness. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d8\\\\u05dd</span> <i>That stoppeth</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d8\\\\u05dd</span> \\\\u201cthat stoppeth\\\\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e6\\\\u05dd</span> is Kal, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05e6\\\\u05dd</span> Piel of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d8\\\\u05dd ;\\\\u05e2\\\\u05e6\\\\u05dd</span> Kal, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d8\\\\u05dd</span> Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8\\\\u05dd</span>.</i><sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e6\\\\u05dd</span> is Kal, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05e6\\\\u05dd</span> Piel of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d8\\\\u05dd ;\\\\u05e2\\\\u05e6\\\\u05dd</span> Kal, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d8\\\\u05dd</span> Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d8\\\\u05dd</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05d5\\\\u05e6\\\\u05dd</span> <i>And shutteth.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05e6\\\\u05dd</span> \\\\u201cand he shut,\\\\u201d though not of the same conjugation."], ["<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05de\\\\u05d5 \\\\u05e0\\\\u05ea\\\\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Sure.</i> Lit. \\\\u201cfaithful.\\\\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied."], ["<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0 \\\\u05db\\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8 \\\\u05d9\\\\u05d6\\\\u05db\\\\u05d5\\\\u05e8 \\\\u05d9\\\\u05d4\\\\u05d5\\\\u05d3\\\\u05d4</span> lit., \\\\u201cThese are the words of the prophet, as if he said, that Judah should remember.\\\\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span> \\\\u201cthese are the words of the prophet.\\\\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d1\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span> another word, signifying \\\\u201cthe messenger,\\\\u201d or \\\\u201cthe officer,\\\\u201d is to be read, as, <i>e.g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05e8</span> \\\\u201cthe secretary,\\\\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \\\\u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\\\\u201d"], ["<i>Thine heart shall meditate,</i> etc. These are the prophet\\\\u2019s own words.<sup>18</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d1\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5</span> \\\\u201che speaks his own words,\\\\u201d are contrasted with the introductory phrase of the preceding remark, \\\\u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e4\\\\u05e8</span> <i>He that counted.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e4\\\\u05e8</span> \\\\u201cthe number,\\\\u201d <i>He that counted the towers.</i> They taxed even the towers."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05d6</span> We cannot say, whether the <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \\\\u201ca stranger\\\\u201d or a \\\\u201cstrange man;\\\\u201d to consider <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05e2\\\\u05d6\\\\u2550\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05d6</span> \\\\u201cspeaking a foreign language,\\\\u201d is incorrect. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05e2\\\\u05d2 \\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOf a stammering tongue.\\\\u201d</i> People usually laugh at a language, which they cannot understand."], ["<i>Look upon Zion,</i> etc. \\\\u201cWe need not look at the king of Assyria, we should rather look at Zion.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05e0\\\\u05d5</span> It has here its usual meaning: \\\\u201cour solemnities\\\\u201d or \\\\u201cour sanctuary;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d3\\\\u05d9 \\\\u05d0\\\\u05dc</span> \\\\u201cThe synagogues of God\\\\u201d (Ps. lxxiv. 8). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05d4\\\\u05dc\\\\u2550\\\\u05d0\\\\u05d4\\\\u05dc</span> As a tent.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA tabernacle.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2\\\\u05df</span> Hap. leg. It means, \\\\u201cshall fall.\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall be taken down.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5 \\\\u05d5\\\\u05d1\\\\u05dc \\\\u05d9\\\\u05e1\\\\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class=\\\\"footnote\\\\">The combination of the singular <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e1\\\\u05e2</span> and the plural <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> is explained in this remark, by considering <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d3 \\\\u05de\\\\u05d9\\\\u05ea\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5 \\\\u2550 \\\\u05d9\\\\u05ea\\\\u05d3\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span>. See c. ii., note 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05d5</span> The cords thereof."], ["<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9 \\\\u05d9\\\\u05e8\\\\u05d7</span> \\\\u201csun, moon\\\\u201d (Hab. iii. 11). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05dd</span> Space.<sup>23</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d7\\\\u05d1\\\\u05d9 \\\\u05d9\\\\u05d3\\\\u05d9\\\\u05dd</span> Wide of space, that is, \\\\u201cspacious,\\\\u201d or \\\\u201cbroad.\\\\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class=\\\\"footnote\\\\">I. E. explains why the plural \\\\u201crivers\\\\u201d is used here.</i> A place surrounded on all sides by rivers, <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc \\\\u05ea\\\\u05dc\\\\u05da \\\\u05d1\\\\u05d5 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class=\\\\"footnote\\\\">The incongruity of the singular <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5</span> with the plural <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \\\\u201cThine heart meditates terror\\\\u201d (ver. 18)."], ["<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \\\\u201cpay so and so much for the tribute,\\\\u201d nor will any scribe write down, who shall go to the king with the tribute; for \\\\u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLawgiver.\\\\u201d</i> and our king.\\\\u201d"], ["<i>Thy tacklings.</i> The Assyrian army is adressed. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05e9\\\\u05d5</span> <i>Are loosed.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05de\\\\u05e9\\\\u05ea\\\\u05d4</span> \\\\u201cthou shalt let it lie still<sup>27</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201cAnd thou shalt let loose of it;\\\\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05e0\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3 \\\\u05d1\\\\u05dc \\\\u05d9\\\\u05d7\\\\u05d6\\\\u05e7\\\\u05d5 \\\\u05db\\\\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey could not well strengthen their mast, they could not spread the sail.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05e9\\\\u05dc\\\\u05dc</span> <i>The prey of a spoil.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05ea \\\\u05e2\\\\u05e4\\\\u05e8</span> \\\\u201cthe dust of the earth\\\\u201d (Dan. xii. 2).<sup>29</sup><i class=\\\\"footnote\\\\">See c. xxx., note 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d1\\\\u05d4 \\\\u2550 \\\\u05de\\\\u05e8\\\\u05d1\\\\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!"], ["<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd all that is therein.\\\\u201d</i> that is, those beings of which it is full. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe world.\\\\u201d According to I. E., <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e5</span> is the whole earth; <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05dc</span> the inhabited part of it.</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d0\\\\u05e6\\\\u05d0\\\\u05d9\\\\u05d4</span> The things that come out of it. It is derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0</span> \\\\u201cto go out.\\\\u201d"], ["<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\\\\u2014xxxiv) are connected with each other.<sup>3</sup><i class=\\\\"footnote\\\\">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\\\\u2014Edom was conquered and united with Jud\\\\u00e6a by John Hyrcanus, 129 <small>B.C.</small></i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05dd</span> Their armies."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05dd</span> <i>Their stink</i>. It is a noun derived from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9</span> after the form of <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05c2\\\\u05d3\\\\u05b6\\\\u05e9\\\\u05c1</span> \\\\u201choliness.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05de\\\\u05e1\\\\u05d5</span> <i>And shall be melted.</i> Niphal of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e1</span> \\\\u201cto melt.\\\\u201d"], ["<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class=\\\\"footnote\\\\">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \\\\u201cangels,\\\\u201d or \\\\u201cthe princes above,\\\\u201d or by similar names.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05de\\\\u05e7\\\\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e7</span> \\\\u201cto dissolve.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d2\\\\u05dc\\\\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05dc</span> \\\\u201cto roll;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05dc\\\\u05d4</span> \\\\u201croll\\\\u201d (Jer. xxxvi. 28)."], ["<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class=\\\\"footnote\\\\">That the divine decrees (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05d5\\\\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd \\\\u05d7\\\\u05e8\\\\u05de\\\\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class=\\\\"footnote\\\\">\\\\u201cUpon the people of my curse.\\\\u201d</i> The people which I desire to see doomed to punishment."], ["<i>The sword of the Lord.</i> The divine decree. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d3\\\\u05e9\\\\u05e0\\\\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class=\\\\"footnote\\\\">The Hophal of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e9\\\\u05df</span> is <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05bb\\\\u05d3\\\\u05b0\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span>, the Niphal is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05d3\\\\u05b0\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span>; a compound of both could hardly produce the form <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05bb\\\\u05d3\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span>, as we might infer from the Hebrew text: <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e8\\\\u05db\\\\u05d1\\\\u05ea \\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05e0\\\\u05e7\\\\u05e8\\\\u05d0 \\\\u05e9\\\\u05dd \\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d5 \\\\u05d5\\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05e0\\\\u05e4\\\\u05e2\\\\u05dc</span> \\\\u201ca compound of Hophal and Niphal.\\\\u201d Instead of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e2\\\\u05dc</span> we must read <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e4\\\\u05e2\\\\u05dc</span>; for the Hithp. of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e9\\\\u05df</span> is <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b4\\\\u05d3\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05b0\\\\u05bc\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4 \\\\u2550 \\\\u05d4\\\\u05b4\\\\u05ea\\\\u05b0\\\\u05d3\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05bc\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span>, the Hophal <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8\\\\u05d3\\\\u05b0\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span> and the form <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05bb\\\\u05d3\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class=\\\\"footnote\\\\">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05bb\\\\u05d3\\\\u05b7\\\\u05bc\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e0\\\\u05b8\\\\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e9\\\\u05df</span> \\\\u201cto be fat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e9\\\\u05df</span> \\\\u201cfat\\\\u201d (xxx. 23). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \\\\u2014 The nobles are figuratively called \\\\u201clambs;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9 \\\\u05de\\\\u05d5\\\\u05d0\\\\u05d1</span> \\\\u201cthe chiefs<sup>9</sup><i class=\\\\"footnote\\\\">Lit.: \\\\u201cthe rams.\\\\u201d</i> of Moab.\\\\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class=\\\\"footnote\\\\">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class=\\\\"footnote\\\\">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05e8\\\\u05d4</span> is originally an appellative, signifying \\\\u201cstronghold\\\\u201d or \\\\u201ccastle;\\\\u201d there was one Bozrah in Edom, another in Moab.</i>"], ["<i>With them</i>, with the lambs and goats; by \\\\u201cthe unicorns\\\\u201d and \\\\u201cbullocks\\\\u201d the kings of Edom are meant."], ["<i>For it is the day of the Lord\\\\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class=\\\\"footnote\\\\">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \\\\u201cvengeance and recompences,\\\\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \\\\u201cThe cup will be passed also to thee\\\\u201d (Lam. iv. 21).<sup>13</sup><i class=\\\\"footnote\\\\">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \\\\u201cThy reward shall return over thine own head\\\\u201d (Obad. 15); these words refer likewise to Edom."], ["<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class=\\\\"footnote\\\\">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \\\\u201cNone will remain there to drink the water, as if it were changed to pitch.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05d4</span> <i>Burning</i>. This word shows that the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e4\\\\u05ea</span> is the feminine termination.<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e4\\\\u05ea</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e3</span>, which, however, is not found in any other form in the Bible.</i>"], ["<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05e6\\\\u05d7 \\\\u05e0\\\\u05e6\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>For ever and ever</i>. For periods without end."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBittern.\\\\u201d</i> Well known;<sup>17</sup><i class=\\\\"footnote\\\\">It seems as if I. E. used the word \\\\u201cwell-known\\\\u201d when he was at a loss to substitute another word for it. He derives the word <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> from <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3</span> \\\\u201cto fold\\\\u201d or \\\\u201cto roll together\\\\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3\\\\u05ea\\\\u05d9</span> \\\\u201cI have rolled together\\\\u201d (xxxviii. 12).<sup>18</sup><i class=\\\\"footnote\\\\">In his remark on xxxviii. 12, I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3\\\\u05ea\\\\u05d9</span> by <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05dc\\\\u05ea\\\\u05d9</span> \\\\u201cI folded together.\\\\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d4\\\\u05d5, \\\\u05d1\\\\u05d4\\\\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05de\\\\u05d4</span> \\\\u201cdesolation.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \\\\u201cthe black\\\\u201d (Prov. xxii. 29). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class=\\\\"footnote\\\\">Comp. Chapter ii. Note 5.</i> Lit., They\\\\u2014the people\\\\u2014will call them. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05dc\\\\u05d5\\\\u05db\\\\u05d4 \\\\u2550 \\\\u05de\\\\u05dc\\\\u05d5\\\\u05db\\\\u05d4</span> \\\\u201cto the kingdom.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> Nothing."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05de\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn her palaces.\\\\u201d</i> The preposition <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc</span> is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05d4 \\\\u05e1\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>And thorns shall come up.</i> Lit., \\\\u201cAnd each of the thorns shall come up.\\\\u201d<sup>21</sup><i class=\\\\"footnote\\\\">Comp. Chapter ii. Note 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05de\\\\u05d5\\\\u05e9</span> The same. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05e8 \\\\u2550 \\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>A court.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05e9\\\\u05b5\\\\u05c2\\\\u05e9\\\\u05c2</span> <span dir=\\\\"ltr\\\\">(2 Chr. xxxvi. 17)</span> <span dir=\\\\"rtl\\\\">\\\\u2550 \\\\u05d9\\\\u05b8\\\\u05e9\\\\u05b4\\\\u05c2\\\\u05d9\\\\u05e9\\\\u05c2</span> (Job xv. 10), \\\\u201cold.\\\\u201d It can also be taken in its usual meaning: \\\\u201cgrass.\\\\u201d<sup>22</sup><i class=\\\\"footnote\\\\">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d9\\\\u05dd</span> <i>The wild beasts of the desert.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05d9\\\\u05dd</span> <i>Kites.</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe wild beasts of the islands.\\\\u201d</i> It is the plural of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05d9\\\\u05b8\\\\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05e8 .\\\\u05be\\\\u05b4\\\\u05d9\\\\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSatyr.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d2\\\\u05d9\\\\u05e2\\\\u05d4</span> Shall rest. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d6</span> <i>The great owl.</i> It is not the same as <span dir=\\\\"rtl\\\\"><sup>25</sup><i class=\\\\"footnote\\\\">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span dir=\\\\"rtl\\\\">\\\\u05d0 \\\\u05d4 \\\\u05d5 \\\\u05d9</span>. Rashi is of opinion that <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d6</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3</span> are the same.</i>;\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> it is some other bird.<sup>26</sup><i class=\\\\"footnote\\\\">\\\\u201cOther bird\\\\u201d is not quite correct; for <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d5\\\\u05d3</span> is explained by I. E. to signify \\\\u201cthe hedgehog;\\\\u201d the word \\\\u201cother\\\\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05de\\\\u05dc\\\\u05d8</span> <i>And lay.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05dc\\\\u05d9\\\\u05d8\\\\u05d4 \\\\u05d6\\\\u05db\\\\u05e8</span> \\\\u201cand she was delivered of a man-child\\\\u201d (lxvi. 7). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e7\\\\u05e2\\\\u05d4</span> <i>And break</i>.<sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall hatch.\\\\u201d</i> It is the nature of this bird to break its eggs. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d3\\\\u05d2\\\\u05e8\\\\u05d4</span> <i>And gather</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d2\\\\u05e8</span> \\\\u201che gathereth\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSitteth on eggs.\\\\u201d</i> (Jer. xvii. 11). <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9\\\\u05d5\\\\u05ea</span> <i>Vultures.</i> It is the plural of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05b7\\\\u05d9\\\\u05b8\\\\u05d4</span> (Deut. xiv. 13)."], ["<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cAnd his spirit.\\\\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05ea\\\\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class=\\\\"footnote\\\\">This remark of I. E. is probably based upon the occurrence of the definite article in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05b7\\\\u05bc\\\\u05e7\\\\u05b8\\\\u05bc\\\\u05d5</span>, lit., \\\\u201cby the line.\\\\u201d</i>"]], [["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e9\\\\u05d5\\\\u05dd</span>. Some think that the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is omitted, and that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e9\\\\u05d5 \\\\u05d1\\\\u05dd \\\\u2550 \\\\u05d9\\\\u05e9\\\\u05e9\\\\u05d5\\\\u05dd</span> \\\\u201cthey shall be glad for them:\\\\u201d this is not right; for what would be the meaning of <span dir=\\\\"rtl\\\\"><sup>1</sup><i class=\\\\"footnote\\\\">The cause of the objection is the absence of any noun to which the pronoun \\\\u201cthem\\\\u201d could refer.</i>\\\\u05d1\\\\u05dd</span>? I think that <span dir=\\\\"rtl\\\\">\\\\u05de</span> is here substituted for the paragogic <span dir=\\\\"rtl\\\\">\\\\u05e0</span>, which is frequently found in verbs. Comp. <span dir=\\\\"rtl\\\\"><sup>2</sup><i class=\\\\"footnote\\\\">As to the interchange between <span dir=\\\\"rtl\\\\">\\\\u05de</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0</span>.</i>\\\\u05e4\\\\u05d3\\\\u05d9\\\\u05d5\\\\u05df \\\\u2550 \\\\u05e4\\\\u05b4\\\\u05bc\\\\u05d3\\\\u05b0\\\\u05d9\\\\ufb4b\\\\u05dd</span> \\\\u201credemption\\\\u201d (Num. iii. 19).\\\\u2014\\\\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\\\\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class=\\\\"footnote\\\\">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>"], ["<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05dc\\\\u05ea \\\\u05dc\\\\u05d1 \\\\u2550 \\\\u05d2\\\\u05d9\\\\u05dc\\\\u05ea</span> \\\\u201cJoy of the heart.\\\\u201d The <span dir=\\\\"rtl\\\\">\\\\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class=\\\\"footnote\\\\">The other opinion is, that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b8\\\\u05d4\\\\u05bc</span> refers to Palestine or Jerusalem, <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see."], ["<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk."], ["<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class=\\\\"footnote\\\\">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>"], ["<i>Then</i>, when they see this miracle or hear of it."], ["<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \\\\u201cthey will find water everywhere;\\\\u201d it is the reverse of \\\\u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\\\\u201d (Lam. iv. 4)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e8\\\\u05d1</span> <i>The parched ground.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d1</span> \\\\u201cheat\\\\u201d (xlix. 10) and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d1\\\\u05d0</span> the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1</span> \\\\u201cheat\\\\u201d (Gen. xxxi. 40). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05d4 \\\\u05ea\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05e6\\\\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the habitation of dragons, where each lay.\\\\u201d</i> The desert. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05e8\\\\u2550\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>Court</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cGrass.\\\\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers."], ["<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class=\\\\"footnote\\\\">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05dc\\\\u05d5\\\\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class=\\\\"footnote\\\\">That is, to the holy city, to the place \\\\u201cwhich the Lord has chosen to put his name there.\\\\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class=\\\\"footnote\\\\">A straight, continuous road, without any interruption.</i>"], ["<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts."], ["<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class=\\\\"footnote\\\\">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e9\\\\u05d5\\\\u05df \\\\u05d5\\\\u05e9\\\\u05de\\\\u05d7\\\\u05d4 \\\\u05d9\\\\u05e9\\\\u05d9\\\\u05d2\\\\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness."]], [["They<sup>1</sup><i class=\\\\"footnote\\\\">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\\\\u2014xx. 19.\\\\u2014The words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dd \\\\u05d9\\\\u05e9 \\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class=\\\\"footnote\\\\">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05dd</span> \\\\u201clike the work done with them,\\\\u201d is perhaps the correct reading, instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201clike the workmen.\\\\u201d Another simile, frequently used by I. E. for this same idea, is: \\\\u201cThe words are like the body, their sense like the soul.\\\\u201d</i> I shall now explain six<sup>3</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05e9</span> \\\\u201cthat there are,\\\\u201d in the Hebrew text, gives no sense; it is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e9</span> \\\\u201csix.\\\\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \\\\u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class=\\\\"footnote\\\\">Between <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05da \\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e9\\\\u05e4\\\\u05ea\\\\u05d9\\\\u05dd</span> \\\\u201cbut in vain words,\\\\u201d is omitted.</i> thy<sup>5</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05d9</span> \\\\u201cmy strength,\\\\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05d5\\\\u05d0</span> entirely inexplicable. The translation suggests the reading <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05da</span> \\\\u201cthy strength\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05d9</span>.</i> strength consisted only in words.\\\\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\\\\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIt.\\\\u201d</i> viz., the documents (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd</span>); in Isaiah (xxxvii. 14) <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d4\\\\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05d9 \\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd\\\\u2550\\\\u05d6\\\\u05e8\\\\u05d9\\\\u05dd</span>, \\\\u201cthe rivers of strangers,\\\\u201d after <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cwater.\\\\u201d 4. In the book of Kings (xix. 25) <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d0\\\\u05d4</span> \\\\u201cdesolation\\\\u201d (x. 3); or <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05ea</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05ea</span>, since <span dir=\\\\"rtl\\\\">\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e4\\\\u05d4</span>; in Isaiah (xxxvii. 27) <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d3\\\\u05de\\\\u05d4</span>; though there be two different words, their meaning is the same, \\\\u201cblasted.\\\\u201d 6. In the book of Kings (xix. 29) <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d7\\\\u05d9\\\\u05e9</span>; in Isaiah (xxxvii. 30) <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d9\\\\u05dd</span>; these two words are the same in meaning\\\\u2014<i>that which springeth of the same.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e9</span> and <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05d1</span> \\\\u201clamb\\\\u201d (Lev. iii. 7, and iv. 32)."]], [], [["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d7\\\\u05d9</span> <i>And was recovered</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05d7\\\\u05d9\\\\u05d5\\\\u05ea\\\\u05dd</span> \\\\u201ctill they were whole\\\\u201d (Jos. v. 8), <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05de\\\\u05d7\\\\u05d9\\\\u05d4</span> \\\\u201cand thou preservest\\\\u201d (Neh. ix. 6). It might also mean, \\\\u201cAnd he lived.\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">In this case the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05d5</span> which follows, must be translated: \\\\u201chis illness being no more,\\\\u201d or \\\\u201cafter having been ill.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05de\\\\u05d9</span>. Some derive it from <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05b8\\\\u05bc\\\\u05dd</span> \\\\u201cblood,\\\\u201d and explain it, \\\\u201cIn the vigour;\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dd</span> \\\\u201cBlood or <span dir=\\\\"rtl\\\\">\\\\u2550 \\\\u05dc\\\\u05e9\\\\u05c1\\\\u05d3</span> \\\\u201cmoisture,\\\\u201d \\\\u201csap\\\\u201d (Ps. xxxii. 4); <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9</span> freshness, vigour; <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05de\\\\u05d9 \\\\u05d9\\\\u05de\\\\u05d9</span> \\\\u201cin the vigour of my days,\\\\u201d that is, in the midst of my days. The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is a radical letter, replacing <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, and that <span dir=\\\\"rtl\\\\">\\\\ufb33\\\\u05b0\\\\u05de\\\\u05b4\\\\u05d9</span> is a noun formed of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d4</span> \\\\u201cto cut off,\\\\u201d like <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b0\\\\u05bc\\\\u05e8\\\\u05b4\\\\u05d9</span> \\\\u201cfruit\\\\u201d of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05bc\\\\u05e8\\\\u05d4</span>.</i><sup>2</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dd</span> \\\\u201cBlood or <span dir=\\\\"rtl\\\\">\\\\u2550 \\\\u05dc\\\\u05e9\\\\u05c1\\\\u05d3</span> \\\\u201cmoisture,\\\\u201d \\\\u201csap\\\\u201d (Ps. xxxii. 4); <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9</span> freshness, vigour; <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05de\\\\u05d9 \\\\u05d9\\\\u05de\\\\u05d9</span> \\\\u201cin the vigour of my days,\\\\u201d that is, in the midst of my days. The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d9</span> is not radical according to this explanation. The second opinion is, that <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is a radical letter, replacing <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, and that <span dir=\\\\"rtl\\\\">\\\\ufb33\\\\u05b0\\\\u05de\\\\u05b4\\\\u05d9</span> is a noun formed of <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05de\\\\u05d4</span> \\\\u201cto cut off,\\\\u201d like <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b0\\\\u05bc\\\\u05e8\\\\u05b4\\\\u05d9</span> \\\\u201cfruit\\\\u201d of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05bc\\\\u05e8\\\\u05d4</span>.</i> but the correct explanation is: \\\\u201cIn the cutting off.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d3\\\\u05de\\\\u05d4 \\\\u05e0\\\\u05d3\\\\u05de\\\\u05d4</span> \\\\u201cshall utterly be cut off\\\\u201d (Hos. x. 15). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class=\\\\"footnote\\\\">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \\\\u201chell;\\\\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \\\\u201cIf I make my bed in the grave, behold thou art there.\\\\u201d</i> it does not mean \\\\u201chell.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05ea\\\\u05d9</span> <i>I am deprived</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e0\\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cand there lacketh not\\\\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class=\\\\"footnote\\\\">For the common \\\\u201cI die.\\\\u201d</i> as also used in Arabic.<sup>5</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\n\\\\"> \\\\u201che lost.\\\\u201d Pass. \\\\u201che was lost,\\\\u201d \\\\u201che died.\\\\u201d</i> Some say that <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05ea\\\\u05d9</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e0\\\\u05d9 \\\\u05e4\\\\u05e7\\\\u05d3</span> \\\\u201cwas taken from me,\\\\u201d and compare it with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0\\\\u05d5\\\\u05e0\\\\u05d9</span> \\\\u201care gone forth from me\\\\u201d (Jer. x. 20);<sup>6</sup><i class=\\\\"footnote\\\\">The comparison is not correct, because <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0\\\\u05d5\\\\u05e0\\\\u05d9</span> is in the objective case, while <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d9</span> in <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05ea\\\\u05d9</span> denotes the subject.</i> according to others it means \\\\u201cI was remembered,\\\\u201d in the same sense as \\\\u201cand the Lord remembered\\\\u201d (Gen. xxi. 1).<sup>7</sup><i class=\\\\"footnote\\\\">The three explanations of the phrase <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d3\\\\u05ea\\\\u05d9 \\\\u05d9\\\\u05ea\\\\u05e8 \\\\u05e9\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \\\\u201cthe number of thy days I will complete\\\\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class=\\\\"footnote\\\\">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>"], ["<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \\\\u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\\\\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \\\\u201cI shall behold man no more,\\\\u201d his pleasure in seeing his fellow-men. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05dc</span> <i>World.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05dc</span> is perhaps the same as <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3</span> \\\\u201clife,\\\\u201d as <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05d1</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05e9</span> \\\\u201clamb;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3\\\\u05d9</span> \\\\u201cmy life\\\\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05d7\\\\u05d3\\\\u05dc \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201chow long I am living\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHow frail I am.\\\\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span dir=\\\\"ltr\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">From <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05dc</span> \\\\u201cto cease.\\\\u201d In this case we need not assume the transposition of letters (<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3 \\\\u2550 \\\\u05d7\\\\u05d3\\\\u05dc</span>), unless we consider <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05dc</span> to be the original word, and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3</span> the changed form of it. Usually <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3</span> \\\\u201clife\\\\u201d is derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d3</span> \\\\u201cto be firm,\\\\u201d \\\\u201cto last,\\\\u201d a verb found in Arabic.</i></span><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Ps. xlix. 9.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMine age.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d5\\\\u05e8</span> \\\\u201cfrom dwelling\\\\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9\\\\u05e8\\\\u05d4</span> \\\\u201cdwelling,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05df</span> \\\\u201coccupants of a house\\\\u201d (Talm. Bab. Sukka ix.)</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8</span> \\\\u201cgeneration\\\\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8</span> \\\\u201cA generation,\\\\u201d that is, the average time a man dwells upon the earth.</i> comp. \\\\u201cfor I am a stranger with thee, and a sojourner\\\\u201d (Ps. xxxix. 13). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e1\\\\u05bc\\\\u05b7\\\\u05e2</span> <i>Is departed</i>. The radical <span dir=\\\\"rtl\\\\">\\\\u05e0</span> is replaced by Dagesh in the <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d2\\\\u05dc\\\\u05d4 .\\\\u05e1</span> <i>And is removed</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cexile\\\\u201d (xx. 4). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e0\\\\u05d9\\\\u2550\\\\u05de\\\\u05e0\\\\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d9</span> Either \\\\u201cmy shepherd,\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> being the pronominal suffix, or \\\\u201cbelonging to a shepherd,\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> signifying \\\\u201crelation,\\\\u201d as in <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05de\\\\u05d9</span> \\\\u201cinner\\\\u201d (1 Kings vi. 26), <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05db\\\\u05d6\\\\u05e8\\\\u05d9</span> \\\\u201ccruel\\\\u201d (xiii. 9);<sup>15</sup><i class=\\\\"footnote\\\\">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e4\\\\u05d3\\\\u05ea\\\\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have cut off.\\\\u201d</i> <i>Like a weaver.</i> Comp. \\\\u201cAnd my days are swifter than the weaver\\\\u2019s shuttle\\\\u201d (Job vii. 6). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05dc\\\\u05d4</span> <i>With pining sickness.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc</span> \\\\u201clean\\\\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e6\\\\u05e2\\\\u05e0\\\\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d1\\\\u05e6\\\\u05e2\\\\u05e0\\\\u05d9</span> \\\\u201cand cut me off\\\\u201d (Job vi. 9). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05e2\\\\u05d3 \\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d4 \\\\u05ea\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05de\\\\u05e0\\\\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWilt thou make an end of me?\\\\u201d</i><sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWilt thou make an end of me?\\\\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05de\\\\u05e0\\\\u05d9</span> <i>It will make peace with me</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cit will make peace\\\\u201d (Deut. xx. 12)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9</span> \\\\u201cI made equal;\\\\u201d supply <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span> \\\\u201cmyself;\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI reckoned that.\\\\u201d</i> or \\\\u201cI compared\\\\u201d the illness<sup>19</sup><i class=\\\\"footnote\\\\">In either case <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class=\\\\"footnote\\\\">In either case <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class=\\\\"footnote\\\\">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e1\\\\u05d5\\\\u05e1 \\\\u05db\\\\u05e2\\\\u05d2\\\\u05d5\\\\u05e8\\\\u2550\\\\u05db\\\\u05dd\\\\u05d5\\\\u05dd \\\\u05e2\\\\u05d2\\\\u05d5\\\\u05e8</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05e2 \\\\u05db\\\\u05d0\\\\u05d7 \\\\u05dc\\\\u05d9</span> \\\\u201cas though he had been my friend, my brother\\\\u201d (Ps. xxxv. 14). In the same way <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05db\\\\u05d1\\\\u05e9 \\\\u05db\\\\u05d0\\\\u05dc\\\\u05d5\\\\u05e3 \\\\u2550 \\\\u05d0\\\\u05dc\\\\u05d5\\\\u05e3 \\\\u05db\\\\u05db\\\\u05d1\\\\u05e9</span> \\\\u201clike a lamb, like an ox\\\\u201d (Jer. xiv. 19). <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d9\\\\u05e1</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d2\\\\u05d5\\\\u05e8</span> are names of birds, \\\\u201ca crane,\\\\u201d \\\\u201ca swallow.\\\\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand."], ["<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFail.\\\\u201d</i> Root <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05dc</span>, comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cthey are high\\\\u201d (Prov. xxvi. 7). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05e7\\\\u05d4 \\\\u05dc\\\\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI am oppressed.\\\\u201d\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b8\\\\u05bd\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05e7\\\\u05b8\\\\u05d4</span> is third person feminine past of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05e7</span>; I. E. supplies, therefore, the subject <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05d4</span> illness.\\\\u201d</i> The illness oppresseth me. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d1\\\\u05e0\\\\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05d4</span> \\\\u201cnow;\\\\u201d but its meaning can hardly be found out; besides, the word <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea\\\\u05f3</span> is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea</span> is well founded.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05d1</span> \\\\u201cbe surety\\\\u201d (Ps. cxix. 112); according to some <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u2550 \\\\u05e2\\\\u05e8\\\\u05d1\\\\u05e0\\\\u05d9</span> \\\\u201cdestroy me;\\\\u201d this is nonsense. The word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d1\\\\u05e0\\\\u05d9</span>, lit. \\\\u201cpledge thyself for me,\\\\u201d is an anthropomorphism; it means, sympathise with me in my troubles."], ["<i>He hath spoken unto me.</i> He said, \\\\u201cI will add to thy days\\\\u201d (ver. 5), <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e2\\\\u05e9\\\\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd hath done.\\\\u201d</i> The past is here used for the future; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05d9</span> \\\\u201cI will give\\\\u201d (Gen. xxiii. 13)<sup>24a</sup><i class=\\\\"footnote\\\\">Abraham says to Ephron <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05d9 \\\\u05db\\\\u05e1\\\\u05e3 \\\\u05d4\\\\u05e9\\\\u05d3\\\\u05d4</span>; lit.: I gave thee money for the field\\\\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \\\\u201cAbraham weighed to Ephron,\\\\u201d etc. The past <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05d9</span> is here used for the future.</i>; or \\\\u201cAnd himself hath done this kindness unto me<sup>25</sup><i class=\\\\"footnote\\\\">viz. give me that promise.</i>,\\\\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d3\\\\u05d4</span> <i>I shall go softly</i>. Hithpa\\\\u00ebl;<sup>26</sup><i class=\\\\"footnote\\\\">It is impossible to suppose that I. E. explained <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05d3\\\\u05bc\\\\u05b7\\\\u05d3\\\\u05bc\\\\u05b6\\\\u05d4</span> to be Niphal, as the Hebrew text reads <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05dc\\\\u05ea \\\\u05d0\\\\u05d3\\\\u05d3\\\\u05d4 \\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05e0\\\\u05e4\\\\u05e2\\\\u05dc</span>; either <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e2\\\\u05dc</span> is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e4\\\\u05e2\\\\u05dc</span>, or I. E. read <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05d3\\\\u05bc\\\\u05b8\\\\u05d3\\\\u05b6\\\\u05d4</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05d3\\\\u05bc\\\\u05b7\\\\u05d3\\\\u05b6\\\\u05bc\\\\u05d4</span></i> there is no parallel to it in the Bible, but <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d3\\\\u05dd</span> \\\\u201cI went with them\\\\u201d (Ps. xlii. 5), and in the Mishna <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d3\\\\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class=\\\\"footnote\\\\">\\\\u201cTo lead,\\\\u201d or \\\\u201cto assist in walking.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>By them</i>.<sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBy these things men live.\\\\u201d</i><sup>28</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBy these things men live.\\\\u201d</i> By the words, hinted at in the phrase \\\\u201cAnd he said\\\\u201d (ver. 15). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05d9\\\\u05d7\\\\u05d9\\\\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05db\\\\u05dc</span> <i>And always</i><sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd in all these things.</i>. The word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea</span> time is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05de\\\\u05e0\\\\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05de\\\\u05d5</span> \\\\u201cthey are strong\\\\u201d (Job xxxix. 4); <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05dd</span> \\\\u201cstrong\\\\u201d (Talm. Bab. Rosh Hashanah 28)."], ["<i>Behold when I hoped for peace</i>,<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBehold for peace.\\\\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class=\\\\"footnote\\\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05dd</span>, choler <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d4 \\\\u05d0\\\\u05d3\\\\u05d5\\\\u05de\\\\u05d4</span>, phlegm <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05d4</span>, melancholy <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d4 \\\\u05e9\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class=\\\\"footnote\\\\">The four humours of which the ancients supposed the blood to be composed are: blood <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05dd</span>, choler <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d4 \\\\u05d0\\\\u05d3\\\\u05d5\\\\u05de\\\\u05d4</span>, phlegm <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05d4</span>, melancholy <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d4 \\\\u05e9\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d9 \\\\u05de\\\\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8</span> from <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cthe reverse.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9</span> Some compare it with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05ea\\\\u05d9</span> \\\\u201cI am waxed old\\\\u201d (Gen. xviii. 12), and consider it as a noun like <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d9</span> \\\\u201cfruit\\\\u201d meaning \\\\u201ccorruption.\\\\u201d Others say that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9</span> means in this verse \\\\u201cnot,\\\\u201d and that the sentence is inverted.<sup>32</sup><i class=\\\\"footnote\\\\">The proper order of the words, according to this opinion, may be supposed to be as follows: <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05dc\\\\u05d0 \\\\u05d7\\\\u05e9\\\\u05e7\\\\u05ea \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9 \\\\u05de\\\\u05e9\\\\u05d7\\\\u05ea</span> \\\\u201cbut thou hast not desired my soul to go down to the grave.\\\\u201d The <span dir=\\\\"rtl\\\\">\\\\u05de</span> in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d7\\\\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \\\\u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\\\\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b8\\\\u05e8\\\\u05b0\\\\u05ea</span> \\\\u201cto be cut off,\\\\u201d<sup>33</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \\\\u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b8\\\\u05e8\\\\u05b5\\\\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\\\\u201d</i> he was grieved, that he should be punished with <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05b8\\\\u05e8\\\\u05b0\\\\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \\\\u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\\\\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class=\\\\"footnote\\\\">I. E. refers the words \\\\u201chow I have walked before Thee\\\\u201d to the fulfilment of the duties of the heart, because they are followed by \\\\u201cin truth and with a perfect heart.\\\\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class=\\\\"footnote\\\\">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>"], ["<i>For the grave</i>, etc. The body which is in the grave; the negation <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> is to be repeated after <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05ea</span>: \\\\u201cdeath cannot celebrate thee;\\\\u201d comp. Prov. xxi. 14.<sup>36</sup><i class=\\\\"footnote\\\\">In the verse <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05df \\\\u05d1\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u05d9\\\\u05db\\\\u05e4\\\\u05d4 \\\\u05d0\\\\u05e3 \\\\u05d5\\\\u05e9\\\\u05d7\\\\u05d3 \\\\u05d1\\\\u05d7\\\\u05e7 \\\\u05d7\\\\u05de\\\\u05d4 \\\\u05e2\\\\u05d6\\\\u05d4</span> \\\\u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\\\\u201d the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05e4\\\\u05d4</span> \\\\u201cpacifieth\\\\u201d must be repeated before <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d4</span> \\\\u201cwrath.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d1\\\\u05e8\\\\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death."], ["<i>The living, the living.</i> The word <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9</span> \\\\u201cliving\\\\u201d is repeated as if to say \\\\u201che who is living, as I do,\\\\u201d or \\\\u201che who has recovered from illness.\\\\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9</span> refers to God;<sup>37</sup><i class=\\\\"footnote\\\\">The translation of the words <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9 \\\\u05d7\\\\u05d9 \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05d3\\\\u05da</span> according to this explanation would be: \\\\u201cO living God, he who liveth shall praise Thee.\\\\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class=\\\\"footnote\\\\">To send relief and help to the afflicted and suffering.</i>"], ["<i>The Lord</i>. Supply \\\\u201chath said,\\\\u201d or \\\\u201cwill say,\\\\u201d or \\\\u201cwill command.\\\\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life."], ["<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class=\\\\"footnote\\\\">Comp. Rashi ad locum.</i> and the reason that the future forms <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5 ,\\\\u05d9\\\\u05e9\\\\u05d0\\\\u05d5</span> are used,<sup>40</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> of the Hebrew text give no sense; after <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d4 \\\\u05e9\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201cand that he says,\\\\u201d the words, which he said, are expected. They are very probably a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e6\\\\u05d5\\\\u05ea ;\\\\u05d9\\\\u05e9\\\\u05d0\\\\u05d5 ,\\\\u05d5\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5</span> is either identical with, or wrongly copied for <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d5\\\\u05d5\\\\u05d9</span> \\\\u201cin the imperative.\\\\u201d</i> is, that here only the command is reported.<sup>41</sup><i class=\\\\"footnote\\\\">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05dc\\\\u05ea \\\\u05ea\\\\u05d0\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\\\\n\\\\"> \\\\u201cto rub.\\\\u201d Comp. c. xxxiv. Note 17.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05d7\\\\u05d6\\\\u05e7\\\\u05d9\\\\u05d4\\\\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7)."]], [], [["This chapter<sup>1</sup><i class=\\\\"footnote\\\\">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d6\\\\u05db\\\\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e2\\\\u05f4\\\\u05e4\\\\u05d9 \\\\u05e9\\\\u05d0\\\\u05d9\\\\u05df \\\\u05e8\\\\u05d0\\\\u05d9\\\\u05d4 \\\\u05dc\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d6\\\\u05db\\\\u05e8 \\\\u05dc\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201calthough there is no convincing proof for the statement, there is still some support for it.\\\\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class=\\\\"footnote\\\\">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05db\\\\u05d5\\\\u05e8\\\\u05e9 \\\\u05e9\\\\u05e9\\\\u05dc\\\\u05d7 \\\\u05d4\\\\u05e0\\\\u05d5\\\\u05dc\\\\u05d4</span>. \\\\u201cFor Cyrus, who set free those in exile\\\\u201d; the context demands the complement \\\\u201cwas appointed for that mission by the Almighty long before.\\\\u201d</i> \\\\u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class=\\\\"footnote\\\\">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\\\\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \\\\u201cAnd Samuel died\\\\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class=\\\\"footnote\\\\">1 Chr. iii. 1\\\\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\\\\u2014The words \\\\u201cKings shall see<sup>6</sup><i class=\\\\"footnote\\\\">Supply according to I. E., \\\\u201cthe prophet\\\\u201d as object to the verb \\\\u201cwill see\\\\u201d; usually \\\\u201cthe fulfilment of the divine promise\\\\u201d is understood.</i> and arise, princes and shall worship\\\\u201d (xlix. 7) support this view,<sup>7</sup><i class=\\\\"footnote\\\\">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \\\\u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\\\\u201d The reader will adopt the opinion which recommends itself most to his judgment."], ["<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \\\\u201cComfort ye\\\\u201d is to indicate, that the comfort is to be administered immediately or repeatedly."], ["<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d5 \\\\u05e2\\\\u05dc \\\\u05dc\\\\u05d1</span> <i>Speak ye comfortably</i>. The expression <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e2\\\\u05dc \\\\u05dc\\\\u05d1</span> \\\\u201cspeak to the heart\\\\u201d means always \\\\u201cto speak kindly,\\\\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d4</span> <i>Her time</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe warfare.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d9</span> \\\\u201cmy appointed time\\\\u201d (Job xiv. 14); <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \\\\u201cher host;\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05d4 \\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d4</span> is to be rendered accordingly: \\\\u201cShe is full of her host,\\\\u201d that is, of the Israelites. Comp. Targ. Jon. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d9 \\\\u05e2\\\\u05ea\\\\u05d9\\\\u05d3\\\\u05d0 \\\\u05d3\\\\u05ea\\\\u05ea\\\\u05d8\\\\u05dc\\\\u05d9 \\\\u05de\\\\u05e2\\\\u05dd \\\\u05d2\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05d4\\\\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05e6\\\\u05d4 \\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201cthe punishment for her iniquity is accomplished.\\\\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d0\\\\u05d4</span> is more likely to be the object than the subject to <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05dc\\\\u05d0\\\\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05e6\\\\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIs pardoned.\\\\u201d \\\\u201cShall enjoy.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIs pardoned.\\\\u201d \\\\u201cShall enjoy.\\\\u201d</i> that is, is finished and at an end; comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05d9\\\\u05e8\\\\u05e6\\\\u05d4</span> \\\\u201ctill he shall accomplish\\\\u201d (Job xiv. 6); <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05e6\\\\u05d4</span> \\\\u201cshall accomplish\\\\u201d (Levit. xxvi. 34); <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05e6\\\\u05d4 \\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d4</span> has the same meaning as the phrase <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dd \\\\u05e2\\\\u05d5\\\\u05e0\\\\u05df</span> \\\\u201cthe punishment of thine iniquity is accomplished\\\\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05dc</span> For all."], ["<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class=\\\\"footnote\\\\">\\\\u201cThe way of the Lord\\\\u201d is either \\\\u201cthe way which the Lord made,\\\\u201d or \\\\u201cthe way made for the Lord\\\\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea."], ["<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05b6\\\\u05bc\\\\u05d9\\\\u05d0</span> \\\\u201cvalley\\\\u201d is not in the construct state<sup>12</sup><i class=\\\\"footnote\\\\">From this remark it appears that I. E. read <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05b5\\\\u05d9\\\\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05b6\\\\u05d9\\\\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b4\\\\u05dc\\\\u05b5\\\\u05bc\\\\u05d9\\\\u05dc</span> (xxi. 11).<sup>13</sup><i class=\\\\"footnote\\\\">See c. xv., Note 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05e7\\\\u05d5\\\\u05d1</span> <i>The crooked.</i> It is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e8</span> \\\\u201cstraight;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05d5\\\\u05d1</span> \\\\u201cdeceitful\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">That is \\\\u201ccrooked\\\\u201d in the figurative sense, the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8</span> \\\\u201cupright\\\\u201d or \\\\u201cstraight.\\\\u201d</i> (Jer. xvii. 9). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e8\\\\u05db\\\\u05e1\\\\u05d9\\\\u05dd</span> <i>And the rough places.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05db\\\\u05e1\\\\u05d9</span> \\\\u201cfrom the crookedness of\\\\u201d<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom the pride.\\\\u201d</i> (Ps. xxxix. 21)."], ["<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed."], ["<i>The voice said</i>, etc. This verse explains \\\\u201cthe glory of the Lord\\\\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class=\\\\"footnote\\\\">I. E. prefers to let the angel speak to Isaiah, to attributing to God \\\\u201ca voice\\\\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u2550\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> Like grass. Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05de\\\\u05e9\\\\u2550\\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201cas sun\\\\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \\\\u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\\\\u201d (Ps. xc. 6)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class=\\\\"footnote\\\\"><ara/> Viruit, <ara/> Viridis. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d1\\\\u05d4</span> <i>Bloweth.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d1</span> \\\\u201cand he drove away\\\\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05e0\\\\u05e9\\\\u05d1\\\\u05d4</span> is the third person feminine part, of Kal; \\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d1 is the third person masculine future (with \\\\u05d5 conversive) of Hiphil.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u2550\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> Like grass. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05dd</span> All people.<span class=\\\\"ltr\\\\"><sup>19</sup><i class=\\\\"footnote\\\\">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span dir=\\\\"ltr\\\\">\\\\u05db\\\\u05dc \\\\u05e2\\\\u05dd = \\\\u05d4\\\\u05b8\\\\u05e2\\\\u05b8\\\\u05dd</span> \\\\u201call people;\\\\u201d all individuals included in the term \\\\u05e2\\\\u05dd \\\\u201cpeople.\\\\u201d</i></span>"], ["<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05de\\\\u05d5\\\\u05d3\\\\u2550\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05dd</span><sup>20</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span> usually signifies \\\\u201cto rise,\\\\u201d expressing a momentary action; <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span> \\\\u201cto stand,\\\\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span dir=\\\\"ltr\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span> followed by the adverbial phrase \\\\u201cfor ever,\\\\u201d or as I. E. explains, to find <span dir=\\\\"ltr\\\\">\\\\u05e7\\\\u05d5\\\\u05dd</span> used instead of <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span>.</i>\\\\u2014and none will frustrate it. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7 \\\\u05d4\\\\u05f3</span><sup>21</sup><i class=\\\\"footnote\\\\">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSpirit.\\\\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d1\\\\u05d4 \\\\u05d1\\\\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05e9\\\\u05e8\\\\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d4</span> \\\\u201cthe congregation\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">That is, the congregation of Zion or Israel.\\\\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span dir=\\\\"ltr\\\\">\\\\u05de\\\\u05d1\\\\u05e9\\\\u05e8</span> is used, sometimes the feminine <span dir=\\\\"ltr\\\\">\\\\u05de\\\\u05d1\\\\u05e9\\\\u05e8\\\\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d6\\\\u05e7</span> <i>With strong hand,</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3</span> \\\\u201chand\\\\u201d is to be supplied; as to the use of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d6\\\\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8\\\\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class=\\\\"footnote\\\\">The phrase \\\\u201chis reward\\\\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\\\u201chis reward.\\\\u201d</i><sup>25</sup><i class=\\\\"footnote\\\\">The phrase \\\\u201chis reward\\\\u201d admits of two me<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHis work.\\\\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\\\\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \\\\u201chis reward.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05d5</span> And his wages. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea \\\\u05e9\\\\u05db\\\\u05d9\\\\u05e8</span> \\\\u201cthe wages of him that is hired;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05d4</span> lit. \\\\u201cwork\\\\u201d signifies also \\\\u201cthe wages for the work.\\\\u201d\\\\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05e2\\\\u05d4 \\\\u05e2\\\\u05d3\\\\u05e8\\\\u05d5</span> (next verse) like one, that feeds his own flock."], ["<i>And carry them in his bosom.</i> Namely those that cannot walk. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05ea</span> Those that are with young. The word is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d4</span> \\\\u201cto go up.\\\\u201d<sup>27</sup><i class=\\\\"footnote\\\\">If it were as I. E. asserts, the word would be <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d5\\\\u05ea</span> is to be derived from <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05d5\\\\u05dc</span>, as in nearly all commentaries.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d4\\\\u05dc</span> He shall gently lead.\\\\u2014God will bring together those that are in exile, and heal those that are suffering."], ["<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class=\\\\"footnote\\\\">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e2\\\\u05dc\\\\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e9\\\\u05e2\\\\u05dc\\\\u05d9</span> \\\\u201cfor handfuls\\\\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc</span> <i>And measured.</i><sup>28a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd comprehended.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc\\\\u05d5</span>, the Chaldean translation of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d5</span> \\\\u201cand they measured\\\\u201d (Ex. xvi. 18). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9</span> <i>In a measure.</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9</span> is very likely derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05e9</span> \\\\u201cthree,\\\\u201d but we do not know at present the capacities of ancient measures. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9</span> \\\\u201cin great measure\\\\u201d (Ps. Ixxx. 6).<sup>29</sup><i class=\\\\"footnote\\\\">According to Gesenius <span dir=\\\\"ltr\\\\">\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\\\\u03c4\\\\u03c1\\\\u00ed\\\\u03b1 \\\\u03bc\\\\u03ad\\\\u03c4\\\\u03c1\\\\u03b1</i> \\\\u201cthree measures.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e4\\\\u05dc\\\\u05e1</span> <i>In a balance.</i><sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cScales.\\\\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class=\\\\"footnote\\\\">The Roman balance, the steelyard. As to the word <span dir=\\\\"ltr\\\\">\\\\u05e7\\\\u05e8\\\\u05e1\\\\u05d8\\\\u05d5\\\\u05df</span> mentioned by I. E., see Aruch. sub voce <span dir=\\\\"ltr\\\\">\\\\u05db\\\\u05e8\\\\u05e1\\\\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\n\\\\"></i> and consists of one long arm. The word <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b6\\\\u05dc\\\\u05b6\\\\u05e1</span> is of the same root as <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b7\\\\u05dc\\\\u05bc\\\\u05b5\\\\u05e1</span> \\\\u201cweigh\\\\u201d (Prov. iv. 26). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05d1\\\\u05de\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBalance.\\\\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class=\\\\"footnote\\\\">I. E. seems to lay too much stress on the dual form <span dir=\\\\"ltr\\\\">\\\\u05de\\\\u05d0\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively."], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7 \\\\u05d9\\\\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05d7</span> \\\\u201cthe wind\\\\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9</span> \\\\u201cthe Lord\\\\u201d is the answer given to the question, and the meaning of the phrase is: \\\\u201cWho has directed the wind? The Lord.\\\\u201d<sup>33</sup><i class=\\\\"footnote\\\\">The Gaon translates it: <ara/></i> I do not agree with this explanation, because it is said <span dir=\\\\"rtl\\\\"><sup>34</sup><i class=\\\\"footnote\\\\">The accusative case in Hebrew is indicated by <span dir=\\\\"ltr\\\\">\\\\u05d0\\\\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span dir=\\\\"ltr\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> were to be separated from the following <span dir=\\\\"ltr\\\\">\\\\u05d9\\\\u05d9,</span> the particle <span dir=\\\\"ltr\\\\">\\\\u05d0\\\\u05ea</span> before <span dir=\\\\"ltr\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> would be very exceptional.</i>\\\\u05d0\\\\u05ea \\\\u05e8\\\\u05d5\\\\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \\\\u201cWho has directed the spirit of the Lord:\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> is in the construct state; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05dd \\\\u05e8\\\\u05d5\\\\u05d7</span> (Gen. i. 2);<sup>35</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe spirit of the Lord\\\\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9</span> \\\\u201cwho,\\\\u201d is to be supplied before the second part of the verse: \\\\u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05e5</span> It is the past of Niphal; the \\\\u05e2 has therefore a Pathah;<sup>36</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05b7\\\\u05e5</span> is the third person past, <span dir=\\\\"ltr\\\\">\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05b8\\\\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \\\\u201cHe took counsel.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d1\\\\u05d9\\\\u05e0\\\\u05d4\\\\u05d5</span> And gave Him understanding.<sup>37</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd who instructed Him.\\\\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\\\\u05d3\\\\u05e2\\\\u05ea), to know future events."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05e8 \\\\u05de\\\\u05d3\\\\u05dc\\\\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8</span> \\\\u201cdrop\\\\u201d is hap. leg. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05e9\\\\u05d7\\\\u05e7</span> <i>And as the small dust.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05d7\\\\u05e7\\\\u05ea</span> \\\\u201cand thou shalt beat\\\\u201d (Ex. xxx. 36).\\\\u2014Since all people are vain before Him, with whom could he have taken counsel? <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d5\\\\u05dc</span> \\\\u201cHe throweth;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d8\\\\u05d9\\\\u05dc\\\\u05d5</span> \\\\u201cand cast Him forth\\\\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d5\\\\u05dc</span> is Niphal, but that is very improbable; it can also be explained \\\\u201cHe taketh up\\\\u201d and compared with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d8\\\\u05dc</span> \\\\u201ccarrying\\\\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05d9\\\\u05d8\\\\u05bc\\\\u05d5\\\\u05dc</span>. can be Niphal of <span dir=\\\\"ltr\\\\">\\\\u05d8\\\\u05d5\\\\u05dc</span> as well as Kal of <span dir=\\\\"ltr\\\\">\\\\u05e0\\\\u05d8\\\\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span dir=\\\\"ltr\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span>: \\\\u201cThe isles are like dust <i>that</i> is carried away;\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d5\\\\u05dc</span> being taken as the Kal of <span dir=\\\\"ltr\\\\">\\\\u05e0\\\\u05d8\\\\u05dc</span> requires no such supplement.</i>"], ["<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \\\\u201cand the beasts thereof.\\\\u201d"], ["<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class=\\\\"footnote\\\\">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05de\\\\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \\\\u201cthe nations\\\\u201d (ver. 15), that is, \\\\u201cman,\\\\u201d and then (ver. 16) \\\\u201cplants\\\\u201d and \\\\u201cbeasts.\\\\u201d\\\\u2014The meaning of this verse is: \\\\u201csince all<sup>40</sup><i class=\\\\"footnote\\\\">The phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05e1</span> which is explained by I. E. to signify \\\\u201cman, plants and animals\\\\u201d cannot be taken in its usual and literal sense \\\\u201call people ;\\\\u201d it means \\\\u201call divisions\\\\u201d or \\\\u201call kingdoms of nature.\\\\u201d Although I. E. might have derived this meaning of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05e1</span> from the literal and original meaning of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05d9</span> \\\\u201cpeople,\\\\u201d he seems here to have indulged in a play of words, and to have used <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05bc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> in his commentary at least, instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05d5\\\\u05ea</span> \\\\u201call bodies\\\\u201d or \\\\u201call.\\\\u201d</i> is as nothing before Him,\\\\u201d etc.<sup>41</sup><i class=\\\\"footnote\\\\">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05e1</span> to \\\\u201cman, plants and animals\\\\u201d mentioned there.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e4\\\\u05e1</span> <i>Less than nothing.</i> The \\\\u05de denotes here the same as in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05d1\\\\u05dc</span> \\\\u201clighter than vanity\\\\u201d (Ps. Ixii. 10).\\\\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class=\\\\"footnote\\\\">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>"], ["<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class=\\\\"footnote\\\\">If the words of the Hebrew text <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05d3\\\\u05e2 \\\\u05d0\\\\u05dc \\\\u05d4\\\\u05e1 \\\\u05d1\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05f4\\\\u05d0 \\\\u05d4\\\\u05d3\\\\u05e2\\\\u05ea \\\\u05db\\\\u05de\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05f3 \\\\u05d4\\\\u05d5\\\\u05d0</span> contained a grammatical remark that <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05dc=\\\\u05d0\\\\u05dc</span> \\\\u201cGod,\\\\u201d or = <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201cthese,\\\\u201d either the word <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dd</span> or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05e2\\\\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d4\\\\u05dd \\\\u05d1\\\\u05dc\\\\u05d0 \\\\u05d3\\\\u05e2\\\\u05ea \\\\u05d5\\\\u05d0\\\\u05dc \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05d3\\\\u05e2</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05e1\\\\u05dc\\\\u05bc</span> <i>The image,</i><sup>44</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA graven image.\\\\u201d</i> which is cut of stone or wood. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> <i>Melteth</i>.<sup>45</sup><i class=\\\\"footnote\\\\">The Hebrew text is here deficient. If <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> means \\\\u201che cast,\\\\u201d as appears from the comparison with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d2\\\\u05dc \\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cthe molten calf,\\\\u201d I. E. himself explains it so\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05e1\\\\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> \\\\u201cto cover\\\\u201d or \\\\u201cto overlay\\\\u201d; others: \\\\u201cto cast.\\\\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05dc \\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201ca molten calf\\\\u201d (Ex, xxxii. 4). \\\\u05d9\\\\u05e8\\\\u05e7\\\\u05e2\\\\u05e0\\\\u05d5 <i>Beateth it</i>.<sup>46</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSpreadeth it over.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e8\\\\u05e7\\\\u05e2\\\\u05d5</span> \\\\u201cand they did beat\\\\u201d (Ex. xxxix. 3), <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e7\\\\u05d9\\\\u05e2</span> \\\\u201cexpanse\\\\u201d<sup>47</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA firmament.\\\\u201d</i> (Gen. i. 6). <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05ea\\\\u05e7\\\\u05d5\\\\u05ea</span> A kind of chain. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05ea\\\\u05d5\\\\u05e7</span> \\\\u201cthe chains\\\\u201d (Ez. vii. 23)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e1\\\\u05db\\\\u05df \\\\u05ea\\\\u05e8\\\\u05d5\\\\u05de\\\\u05d4</span> Some explain <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05df</span> to be identical with <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05db\\\\u05df</span> \\\\u201ctreasurer\\\\u201d (xxii. 15), and supply <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05df:</span> \\\\u201cthe treasurer, namely, the treasurer of the oblation.\\\\u201d According to others <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05df</span> is an adjective; \\\\u201cThat which is stored up, namely the oblation,\\\\u201d of which to make an image ; the third person in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d7\\\\u05e8</span> \\\\u201che chooseth\\\\u201d is explained by them<sup>48</sup><i class=\\\\"footnote\\\\">The words \\\\u201cby them\\\\u201d are added in the translation, because according to the first explanation \\\\u201cthe treasurer\\\\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d3\\\\u05e2\\\\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d0 \\\\u05d4\\\\u05d2\\\\u05d3 \\\\u05de\\\\u05e8\\\\u05d0\\\\u05e9 \\\\u05dc\\\\u05db\\\\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class=\\\\"footnote\\\\">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e2</span> \\\\u201cto know from our own reasoning,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e2</span> \\\\u201cto know from information and instruction received from others,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05bb\\\\u05d2\\\\u05bc\\\\u05b7\\\\u05d3</span> \\\\u201cto be told, without any effort of our own reason.\\\\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d2</span> <i>Circle.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d5\\\\u05d2\\\\u05d4</span> \\\\u201ccompass\\\\u201d (xliv. 13), the instrument, which is used to describe a circle.\\\\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class=\\\\"footnote\\\\">This remark is probably made, to shew that the expression \\\\u201cfrom the four corners of the earth\\\\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05d2\\\\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class=\\\\"footnote\\\\">The Hebrew text has the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d8\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\\\\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class=\\\\"footnote\\\\">The Ofanim or Spheres (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05ea\\\\u05d7\\\\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\\\\u2014The meaning of the whole passage is: \\\\u201cThe Lord is He who sitteth,\\\\u201d etc.<sup>53</sup><i class=\\\\"footnote\\\\">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \\\\u201cIt is the Lord.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d6\\\\u05e0\\\\u05d9\\\\u05dd</span> <i>Princes.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d6\\\\u05d5\\\\u05df</span> \\\\u201cprince\\\\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class=\\\\"footnote\\\\">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d6\\\\u05df</span> two nouns are formed: <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b8\\\\u05d6\\\\u05d5\\\\u05b9\\\\u05df</span> and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b9\\\\u05d6\\\\u05b5\\\\u05df</span> both meaning the same, namely, \\\\u201cprince.\\\\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>"], ["<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d8\\\\u05e2\\\\u05d5</span> is Niphal; <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2\\\\u05d5</span> is Pual; <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9</span> is participle Kal.<sup>55</sup><i class=\\\\"footnote\\\\">Comparing <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c2\\\\u05e8\\\\u05b5\\\\u05e9\\\\u05c1</span> with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c2\\\\u05e8\\\\u05b8\\\\u05e9\\\\u05d5\\\\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\\\\u00e9 instead of the Pathah.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e3</span> <i>He shall blow.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05ea</span> \\\\u201cthou didst blow\\\\u201d (Ex. xv. 10). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05dd</span> And besides."], ["<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05d4</span> <i>That I be equal</i><sup>56</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOr shall I be equal.\\\\u201d\\\\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures."], ["<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class=\\\\"footnote\\\\">The use of the expression \\\\u201cthe wise men of the East\\\\u201d for \\\\u201cmen possessing the highest degree of wisdom\\\\u201d is derived from the words \\\\u201cAnd Solomon\\\\u2019s wisdom exceeded the wisdom of all the children of the East.\\\\u201d (1 Kgs. v. 10). \\\\u2014The number referred to in I. E.\\\\u2019s remark (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05e4\\\\u05e8 \\\\u05e6\\\\u05d0\\\\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \\\\u201cthe number\\\\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class=\\\\"footnote\\\\">Each of the planets is considered to move in and by a certain sphere (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d2\\\\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9</span> signifies here \\\\u201can individual;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d2\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class=\\\\"footnote\\\\">The proof is here taken from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9</span> being used to signify an angel; an angel is not a human being; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9,</span> our author concludes, must therefore have the more general meaning \\\\u201can individual,\\\\u201d \\\\u201ca being.\\\\u201d</i>"], ["<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d3\\\\u05e2\\\\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd \\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05e2\\\\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class=\\\\"footnote\\\\">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> literally means \\\\u201cto cut.\\\\u201d<sup>61</sup><i class=\\\\"footnote\\\\">I. E. repeatedly remarks, that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0 \\\\u05d9\\\\u05e9 \\\\u05de\\\\u05d9\\\\u05e9</span>) to decree, or to decide: both meanings he derives from <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e8=\\\\u05d1\\\\u05e8\\\\u05d0</span> \\\\u201cto cut.\\\\u201d Most of the commentators explain <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> to mean <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0 \\\\u05d9\\\\u05e9 \\\\u05de\\\\u05d0\\\\u05d9\\\\u05df</span> \\\\u201cto produce a thing from nothing.\\\\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\\\\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05de\\\\u05d4</span> is a compound, consisting of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc\\\\u05d9</span> and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4</span> \\\\u201cwithout anything,\\\\u201d and is exclusively used in this connection. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e2\\\\u05dc \\\\u05d1\\\\u05dc\\\\u05d9\\\\u05d8\\\\u05d4</span> \\\\u201cand hangeth the earth upon nothing\\\\u201d (Job xxvi. 7).</i>\\\\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \\\\u201cway is hid,\\\\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class=\\\\"footnote\\\\">The reply to the first objection, \\\\u201cthe troubles are unknown to Him\\\\u201d is contained in the words \\\\u201cand there is no searching of His understanding\\\\u201d; to the second objection, \\\\u201cHe cannot help,\\\\u201d the reply is given; \\\\u201cHe fainteth not, neither is He weary.\\\\u201d</i>"], ["<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b8\\\\u05e6\\\\u05b0\\\\u05de\\\\u05b8\\\\u05d4</span> <i>Strength.</i> It is a noun similar in form to \\\\u05d7\\\\u05b8\\\\u05d1\\\\u05b0\\\\u05de\\\\u05b8\\\\u05d4 \\\\u201cwisdom.\\\\u201d"], ["<i>Even the youths</i> who have strength, <i>faint,</i> etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e4\\\\u05d5 \\\\u05db\\\\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \\\\u201cif it be cut down, (<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e3</span>) it will sprout again\\\\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class=\\\\"footnote\\\\"><ara/> Successor alicujus fuit; <ara/> Khalif. (Freytag, Lex. Arab. Lat.)</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\\\\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05e9\\\\u05d5 \\\\u05d5\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9</span> \\\\u2550 <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05e9\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class=\\\\"footnote\\\\">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05e9\\\\u05d5 \\\\u05d5\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9 \\\\u2550 \\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05e9\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9</span> and <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e1\\\\u05d9\\\\u05e8 \\\\u05d0\\\\u05d5\\\\u05ea\\\\u05d4 \\\\u05de\\\\u05e2\\\\u05dc \\\\u05e8\\\\u05d0\\\\u05e9 \\\\u05d0\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05dd \\\\u05d0\\\\u05d5\\\\u05ea\\\\u05d4 \\\\u05e2\\\\u05dc \\\\u05e8\\\\u05f4 \\\\u05de\\\\u05e0\\\\u05f4\\\\u2550 \\\\u05d0\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05e8\\\\u05d0\\\\u05e9 \\\\u05de\\\\u05e0\\\\u05e9\\\\u05d4 \\\\u05dc\\\\u05d4\\\\u05e1\\\\u05d9\\\\u05e8 \\\\u05d0\\\\u05d5\\\\u05ea\\\\u05d4 \\\\u05de\\\\u05e2\\\\u05dc \\\\u05e8\\\\u05d0\\\\u05e9</span> \\\\u201cto remove it from Ephraim\\\\u2019s head unto Manasseh\\\\u2019s head.\\\\u201d (Gen. xlviii. 17). \\\\u2014A. V., \\\\u201cKeep silence before me.\\\\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d6\\\\u05e8\\\\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201c(Who raised up the righteous man) from the East.\\\\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class=\\\\"footnote\\\\">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \\\\u201cthe seed of Abraham, my friend,\\\\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \\\\u201ccalling a ravenous bird from the east\\\\u201d (xlvi. 11) and \\\\u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\\\\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class=\\\\"footnote\\\\">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d4\\\\u05d5</span> \\\\u201cHe shall meet it\\\\u201d or \\\\u201cit shall meet him.\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cCalled him.\\\\u201d\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05b4</span> means \\\\u201cto call\\\\u201d; <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d4</span> \\\\u201cto meet\\\\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05d2\\\\u05dc\\\\u05d5</span> <i>To his foot.</i> Wherever he goes. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05dc\\\\u05db\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e8\\\\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd made him rule over kings.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05e8\\\\u05b0\\\\u05d3\\\\u05bc\\\\u05b0</span> is Hiphil; \\\\u201che will cause to rule;\\\\u201d comp. (the Kal) <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e8\\\\u05e8</span> \\\\u201cand he shall have dominion\\\\u201d (Num. xxiv. 19) <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05df \\\\u05db\\\\u05e2\\\\u05e4\\\\u05e8 \\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5</span> \\\\u201che will turn his sword into dust,\\\\u201d that is, the sword of every other king. Others explain it: \\\\u201che will make his swords as numerous as the dust,<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\\\u201d</i><sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\\\\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d3\\\\u05e4\\\\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe pursued them.\\\\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d7 \\\\u05d1\\\\u05e8\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5 \\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d1\\\\u05d5\\\\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class=\\\\"footnote\\\\">That is, As if he had not had the exertion of travelling so far.\\\\u2014A. V., \\\\u201cEven by the way that he had not gone with his feet.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd hath done.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e9\\\\u05d5\\\\u05ea</span> \\\\u201cto dress\\\\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \\\\u201ccalling the generations from the beginning,\\\\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations."], ["<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5\\\\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \\\\u05d4 is replaced by \\\\u05d9.<span dir=\\\\"ltr\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">The usual form is <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05d7\\\\u05d5</span>, the third radical (\\\\u05d4) being entirely omitted.</i></span>"], ["<i>They help</i><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey helped.\\\\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e7</span> <i>He that smootheth.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7</span> \\\\u201csmooth\\\\u201d (Gen. xxvii. 11). <span dir=\\\\"rtl\\\\">\\\\u05dd\\\\u05d8\\\\u05d9\\\\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class=\\\\"footnote\\\\">It seems as if I. E. being here at a loss to find for <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dd</span> elicited also a word on <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05dd</span> It is a noun derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05dd</span> \\\\u201cto beat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dc\\\\u05de\\\\u05d7</span> \\\\u201cand she smote;\\\\u201d it signifies the iron which is wrought by beating with the hammer. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b7\\\\u05e2\\\\u05b7\\\\u05dd</span> because of the beating upon it.<sup>12</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05e4\\\\u05b8\\\\u05e2\\\\u05b7\\\\u05dd</span> \\\\u201cto beat.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b7\\\\u05e2\\\\u05b7\\\\u05dd</span> \\\\u201cthe foot,\\\\u201d \\\\u201cthe step,\\\\u201d \\\\u201cthe thing which is beaten,\\\\u201d \\\\u201cthe anvil.\\\\u201d</i> It is also possible that the two words <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dd \\\\u05d4\\\\u05dc\\\\u05dd</span> together signify one instrument.<sup>13</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05d4\\\\u05dc\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dd</span> is according to this explanation analogous to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05ea \\\\u05e2\\\\u05e4\\\\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd</span> has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dd</span> \\\\u201cto beat.\\\\u201d\\\\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dd</span> both are in the objective case governed by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e7</span> (\\\\u201che that smootheth the hammer and the anvil\\\\u201d) or <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span> is the subject of the sentence, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dd</span> being the objective case (\\\\u201cthe hammer smootheth the anvil\\\\u201d); the rendering \\\\u201che that smootheth with the hammer\\\\u201d is out of question; I. E. would then not have omitted to say <span dir=\\\\"ltr\\\\">\\\\u05d1\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9\\\\u2550\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d3\\\\u05d1\\\\u05e7 \\\\u05d8\\\\u05d5\\\\u05d1 \\\\u05d4\\\\u05d5\\\\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIt is ready for the sodering.\\\\u201d</i> Till the joining is good.<sup>15</sup><i class=\\\\"footnote\\\\">I. E. seems to explain here the words \\\\u201cSaying of the joining,\\\\u201d etc.\\\\u2550\\\\u201cTill he is able to say of the joining,\\\\u201d etc.\\\\u2550 till the joining is good.</i>"], ["<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d4\\\\u05d1\\\\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMy friend.\\\\u201d</i> It is not the same as <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d4\\\\u05d5\\\\u05d1\\\\u05d9</span> \\\\u201cwho is loved by me,\\\\u201d the former being active, the latter passive."], ["<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05dc</span> \\\\u201cto be on the side.\\\\u201d Hi. \\\\u201cto set aside,\\\\u201d \\\\u201cto separate,\\\\u201d \\\\u201cto distinguish.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05dc</span> adj. \\\\u201cdistinguished,\\\\u201d \\\\u201cnoble,\\\\u201d \\\\u201cchief.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e6\\\\u05dc\\\\u05ea\\\\u05d9</span> \\\\u201cand I will take\\\\u201d (Num. xi. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05dc\\\\u05d9</span> .(17 . \\\\u201cthe nobles of\\\\u201d (Ex. xxiv. 11). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05d4</span> can also be explained \\\\u201cfrom between her arms.\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05d9\\\\u05dc\\\\u05d9</span> \\\\u201carmholes\\\\u201d (Ez. xiii. 18.)</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05ea\\\\u05e2</span> The second \\\\u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e9\\\\u05ea\\\\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class=\\\\"footnote\\\\">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class=\\\\"footnote\\\\">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e2\\\\u05d5 \\\\u05de\\\\u05e0\\\\u05d9</span> \\\\u201cturn away from me.\\\\u201d (xxii. 4)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class=\\\\"footnote\\\\">Of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d4</span> \\\\u201cto burn.\\\\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d9</span> lit. \\\\u201cthe burning;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05e8\\\\u05d5</span> \\\\u201cwere angry\\\\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05ea\\\\u05da \\\\u2550 \\\\u05de\\\\u05e6\\\\u05d5\\\\u05ea\\\\u05da</span> \\\\u201cThy Contention.\\\\u201d The \\\\u05e0 is replaced by Dagesh in \\\\u05e6 ; the form of the word is like that of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d4</span> \\\\u201cstrife\\\\u201d (Prov. xvii. 19); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05e6\\\\u05d5</span> \\\\u201cstrive together\\\\u201d (Deut. xxv. 11). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> Nothing."], ["<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt."], ["<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\\\\u05e2\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"ltr\\\\">\\\\u05e4\\\\u05b8\\\\u05e2\\\\u05b7\\\\u05dd</span> \\\\u201cto beat.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05b7\\\\u05e2\\\\u05b7\\\\u05dd</span> \\\\u201cthe foot,\\\\u201d \\\\u201cthe step,\\\\u201d \\\\u201cthe thing which is beaten,\\\\u201d \\\\u201cthe anvil.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05e8\\\\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class=\\\\"footnote\\\\">It seems as if I. E. being here at a loss to find for <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dd</span> elicited also a word on <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cthreshing instruments\\\\u201d (2 Sam. xxiv. 22). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d5\\\\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSharp.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05ea</span> \\\\u201cthou hast decreed\\\\u201d (1 Kings xx. 40). It is not surprising to find here the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class=\\\\"footnote\\\\">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d4</span> \\\\u201ccongregation\\\\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \\\\u201cthe Babylonians.\\\\u201d"], ["<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil."], ["<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d4</span> <i>Faileth.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d5</span> \\\\u201cand shall fail\\\\u201d (xix. 5). <i>The God of Israel,</i> \\\\u201cI\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \\\\u201cthe God,\\\\u201d as is often the case."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05dd</span> <i>High places.</i> It is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cvalleys.\\\\u201d This also is wonderful, that rivers will be found on high places. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class=\\\\"footnote\\\\">I. E. seems here to be of opinion, that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> means originally \\\\u201ca plain,\\\\u201d \\\\u201can oasis\\\\u201d (lit. \\\\u201ca place whither the flock is led to be fed,\\\\u201d from <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cto lead\\\\u201d); but is used also to signify \\\\u201cthe wilderness,\\\\u201d \\\\u201cthe desert\\\\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d6 \\\\u05e9\\\\u05d8\\\\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d7 \\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201cthe sun, the moon\\\\u201d (Hab. iii. 10), <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d3\\\\u05d4\\\\u05e8 \\\\u05d5\\\\u05ea\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water."], ["<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05d4</span> According to my opinion, \\\\u201chath shaped it;\\\\u201d according to others, \\\\u201chath created it,\\\\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class=\\\\"footnote\\\\">See c. xl. Note 61.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d1\\\\u05d5</span> Produce. It is imperative Piel after the form of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05db\\\\u05d5</span> \\\\u201cpraise\\\\u201d (Jud. v. 2). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour strong reasons.\\\\u201d \\\\u201cMighty.\\\\u201d</i><sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour strong reasons.\\\\u201d \\\\u201cMighty.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cquarreling\\\\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span> \\\\u201cyour strong reasons,\\\\u201d as the plural of the adjective <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05dd</span> \\\\u201cmighty,\\\\u201d \\\\u201cstrong.<sup>27</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05e8 \\\\u05d4\\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd,</span> which seems to mean \\\\u201cadj. plur.\\\\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cpleadings\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201cwords\\\\u201d). It is therefore not unlikely that we must not read <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05e8 \\\\u05d4\\\\u05c7\\\\u05e8\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05c5\\\\u05d9\\\\u05dd</span> but <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05bd\\\\u05e8 \\\\u05d4\\\\u05c7\\\\u05e8\\\\u05c7\\\\u05d1\\\\u05c5\\\\u05d9\\\\u05dd</span> \\\\u201can attribute to <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05c7\\\\u05d1\\\\u05c5\\\\u05d9\\\\u05dd</span> \\\\u2018men that quarrel,\\\\u2019\\\\u201d which is understood. In that case the remark refers to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd</span> and leaves it to the reader to apply the same proceeding to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d5\\\\u05ea\\\\u05d9 \\\\u05db\\\\u05dd</span>.</i>"], ["<i>Let them bring forth,</i> their idols. The imperative \\\\u201cproduce\\\\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\\\\u05e8\\\\u05d9\\\\u05d1\\\\u05db\\\\u05dd) \\\\u201ctheir cause,\\\\u201d that is, their evidence, to show which is the righteous side. The imperative \\\\u201cshew\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d9\\\\u05d3\\\\u05d5</span> is addressed to the idols.<sup>28</sup><i class=\\\\"footnote\\\\">In some editions this remark is affixed to the word <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d9\\\\u05d3\\\\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d2\\\\u05d9\\\\u05d3\\\\u05d5</span> to the idols and not also the first.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5\\\\u05ea</span> <i>The things that are to come.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d4</span> \\\\u201ccometh\\\\u201d (xxi. 12). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05d7\\\\u05d5\\\\u05e8</span> <i>Hereafter.</i> It is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cbefore\\\\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05e2\\\\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat we may be dismayed.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e9\\\\u05ea\\\\u05e2\\\\u05d9</span> the Chald\\\\u00e6an translation of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e1\\\\u05e4\\\\u05e8</span> \\\\u201cand he related\\\\u201d (Ex. xviii. 18). Some explain it: \\\\u201cand we shall turn unto it,\\\\u201d<sup>30</sup><i class=\\\\"footnote\\\\">See Note 19.</i> and compare it with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e9\\\\u05ea\\\\u05e2</span> \\\\u201cdo not turn away.\\\\u201d"], ["<i>Ye</i>. The idols are addressed. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e4\\\\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d1\\\\u05d4 \\\\u2550 \\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d1\\\\u05d4</span> \\\\u201cAn abominable man,\\\\u201d or it is the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05e2\\\\u05d1\\\\u05d4</span> \\\\u201cfor an abomination.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d7\\\\u05e8 \\\\u05d1\\\\u05db\\\\u05dd</span> <i>Chooseth you,</i> for worship."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05ea\\\\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class=\\\\"footnote\\\\">This rule is expressed in the first chapter of I. E.\\\\u2019s Safah Berurah: <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d9\\\\u05df \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e0\\\\u05e8\\\\u05d7\\\\u05d1 \\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d7\\\\u05d9\\\\u05d1 \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05dc\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05d5</span>. The \\\\u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \\\\u05d4 is caused by the \\\\u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class=\\\\"footnote\\\\">See Note 3.</i> The word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9</span> \\\\u201ca man\\\\u201d must be supplied : \\\\u201cI have raised up a man from the north;\\\\u201d Cyrus is meant. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05ea</span> <i>And he came.</i><sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he shall come.\\\\u201d</i> It is an irregular form, because of the first and third radical (\\\\u05d0 and \\\\u05d4) being weak letters; it would have been of the form <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d9\\\\u05c5\\\\u05e4\\\\u05b6\\\\u05df</span>, but the \\\\u05d0 being silent, the Hirek under \\\\u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class=\\\\"footnote\\\\">See Note 31.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d6\\\\u05d1</span> \\\\u201cfalse.\\\\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \\\\u201cthey have mouths but speak not\\\\u201d (Ps. cxv. 5)."], ["<i>The first.</i> The first relatively;<sup>35</sup><i class=\\\\"footnote\\\\">\\\\u201cThe first\\\\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df</span> here by <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df \\\\u05d0\\\\u05d7\\\\u05e8 \\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df</span> lit. \\\\u201cthe first after another first,\\\\u201d that is, \\\\u201cthe first relatively.\\\\u201d</i> it is the attribute to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05e9\\\\u05e8</span> \\\\u201cone that bringeth good tidings,\\\\u201d which is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05d4\\\\u05dd \\\\u2550 \\\\u05d4\\\\u05e0\\\\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \\\\u201cbehold there they are.\\\\u201d The repetition of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d4</span> \\\\u201cbehold\\\\u201d is to indicate the speediness of the appreach."], ["<i>For I beheld and there was no man</i> of the idolaters that could tell this."], ["<i>They.</i> The idols. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05df \\\\u2550 \\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cnothing\\\\u201d as some explain ; the letters <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b9 \\\\u05d4\\\\u05b9 \\\\u05d5\\\\u05b9 \\\\u05d9\\\\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class=\\\\"footnote\\\\">There is hardly any difference between the two explanations, since <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05df</span> in the meaning \\\\u201cvain\\\\u201d must ultimately be derived from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05df</span> \\\\u201cnothing.\\\\u201d</i> The meaning of the verse is, \\\\u201cthey are vanity, much more so their works.\\\\u201d<sup>37</sup><i class=\\\\"footnote\\\\">I. E. here again neglects the accents, which demand the following rendering: \\\\u201cBehold, all of them! their works are vain, nothing.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05db\\\\u05d9\\\\u05d4\\\\u05dd</span> According to some \\\\u201ctheir images;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d2\\\\u05dc \\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cmolten calf\\\\u201d (Ex. xxxii. 4). I explain it \\\\u201ctheir libations,\\\\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class=\\\\"footnote\\\\">The parallelism of the verse demands for <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05db\\\\u05d9\\\\u05d4\\\\u05dd</span> a rendering similar in meaning to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05d4\\\\u05dd</span> \\\\u201ctheir works.\\\\u201d If therefore the former is correctly rendered \\\\u201cdrink-offerings,\\\\u201d the latter must refer to \\\\u201csacrifices,\\\\u201d to which, however, the remark of I. E. \\\\u201cthey themselves are vain, how much more their works\\\\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> admits also the meaning \\\\u201cto weave\\\\u201d \\\\u201cto form,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e9\\\\u05d4 \\\\u2550 \\\\u05e0\\\\u05b6\\\\u05e1\\\\u05b6\\\\u05da</span> \\\\u201cthe work ;\\\\u201d comp. I. E. on Ex. xxxii. 4.</i>"]], [["<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king."], ["<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class=\\\\"footnote\\\\">Comp. Kimchi ad locum: \\\\u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\\\\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class=\\\\"footnote\\\\">People will flock unto him spontaneously.</i>"], ["<i>A bruised reed.</i> This is a prolepsis, like \\\\u201cAnd stripped the naked of their clothing\\\\u201d (Job xxii. 6). \\\\u201cHe will not break a reed,\\\\u201d is figuratively said \\\\u201cfor he will not act by violence.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e9\\\\u05ea\\\\u05d4 \\\\u05db\\\\u05d4\\\\u05d4 \\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05db\\\\u05d1\\\\u05e0\\\\u05d4</span> <i>And glimmering</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSmoking.\\\\u201d \\\\u201cDark.\\\\u201d\\\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\\\u201cdecreasing.\\\\u201d</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSmoking.\\\\u201d \\\\u201cDark.\\\\u201d\\\\u2014The literal translation according to I. E. on Lev. xiii. 6 is \\\\u201cdecreasing.\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">\\\\u201cHe will not put out the (burning) flax,\\\\u201d which will then be glimmering. The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05e9\\\\u05ea\\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05db\\\\u05d4\\\\u05d4</span> which are identical in meaning with the preceding <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e7\\\\u05e8\\\\u05d0 \\\\u05e2\\\\u05dc \\\\u05e1\\\\u05d5\\\\u05e4\\\\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \\\\u201cGlimmering flax\\\\u201d is here a prolepsis. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05d4</span> \\\\u201cthin;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05d4</span> \\\\u201chath become smaller\\\\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant."], ["<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class=\\\\"footnote\\\\">The verb <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05d4</span> lit. \\\\u201cto decrease\\\\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e5</span> \\\\u201cto break\\\\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e5</span> is a verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>;<span dir=\\\\"ltr\\\\"><sup>5</sup><i class=\\\\"footnote\\\\">Root <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e5</span>. The regular form of the fut. Kal is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05c7\\\\u05e8\\\\u05e5\\\\u05c1</span> with active meaning, \\\\u201che win break\\\\u201d; it is not quite clear from this remark of I. E. whether <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05e8\\\\u05d5\\\\u05bc\\\\u05e5</span> is to be taken in the same sense, and the words <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e5 \\\\u05d2\\\\u05d5\\\\u05e4\\\\u05d5</span> are to be translated \\\\u201cone will not break his body,\\\\u201d or in a neuter sense: \\\\u201chis body will not be broken;\\\\u201d in the latter case it would perhaps be better to assume two roots: <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05e5</span> \\\\u201cto break,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05e5</span> neuter \\\\u201cto be broken.\\\\u201d</i></span> comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e5</span> \\\\u201cbroken\\\\u201d (ver. 3); its form is like that of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05e8\\\\u05d5\\\\u05bc\\\\u05d6</span>, \\\\u201cdoth sing\\\\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class=\\\\"footnote\\\\">\\\\u201cHe shall not fail, nor will he be broken.\\\\u201d</i>: \\\\u201cThe prophet shall not die,\\\\u201d or \\\\u201che shall not be overcome by any violence of man.\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> <i>He that shaped</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cCreated.\\\\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class=\\\\"footnote\\\\">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> has the meaning \\\\u201cto shape\\\\u201d or \\\\u201cto cut.\\\\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> I. E. understands the spheres, \\\\u201cthe line\\\\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e7\\\\u05d9\\\\u05e2</span> \\\\u201cexpanse\\\\u201d (Gen. i. 6). <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05e7\\\\u05e2</span> <i>He that spread forth.</i> \\\\u05e7 has Pathah because of the \\\\u05e2 which follows; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d5\\\\u05d8\\\\u05e2</span> \\\\u201che who planted\\\\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05dd \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d4 \\\\u05e0\\\\u05d5\\\\u05ea\\\\u05df \\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBreath.\\\\u201d</i> unto the people upon it,</i> that is, to man. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7 \\\\u05dc\\\\u05d4\\\\u05dc\\\\u05db\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d4</span> <i>And breath</i><sup>10a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSpirit.\\\\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span> \\\\u201cthe soul\\\\u201d or more properly \\\\u201cintellectual faculties\\\\u201d is peculiar to man, but <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> \\\\u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \\\\u201cUpon it\\\\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class=\\\\"footnote\\\\">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc</span> \\\\u201cupon,\\\\u201d \\\\u201cabove,\\\\u201d and \\\\u05d1 \\\\u201cin\\\\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>"], ["<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8."], ["<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9."], ["<i>That is my name,</i> my real name.<sup>13</sup><i class=\\\\"footnote\\\\">The Tetragrammaton is called <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05e0\\\\u05db\\\\u05d1\\\\u05e8</span> \\\\u201cthe honoured name\\\\u201d or \\\\u201cthe honourable name.\\\\u201d Sometimes it is called <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05e2\\\\u05e6\\\\u05dd</span> \\\\u201cthe proper name,\\\\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d4\\\\u05dc\\\\u05ea\\\\u05d9\\\\u2550\\\\u05d5\\\\u05ea\\\\u05d4\\\\u05dc\\\\u05ea\\\\u05d9</span>. The negative <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> \\\\u201cnot\\\\u201d of the preceding phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d0\\\\u05ea\\\\u05df</span>, refers to this one also."], ["<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span> lit., \\\\u201cthe words of the prophet.\\\\u201d This phrase is to be compared with the corresponding one : <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05dc\\\\u05d5 \\\\u05d4\\\\u05e9\\\\u05dd \\\\u05d1\\\\u05e2\\\\u05d3 \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0</span> \\\\u201cThe Lord addresses with these words the prophet upon his own concerns\\\\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYe.\\\\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class=\\\\"footnote\\\\">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9 \\\\u05d4\\\\u05d9\\\\u05d1\\\\u05e9\\\\u05d4</span> \\\\u201cpeople of the continent.\\\\u201d But there seems to be no logical connection between the sentence \\\\u201call inhabitants of the continent will praise God,\\\\u201d and the sequence \\\\u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\\\\u201d The word <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05dd</span> \\\\u201cand of the sea\\\\u201d must probably be supplied after <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d1\\\\u05e9\\\\u05d4</span> : \\\\u201cAll the people on land and on water,\\\\u201d etc., or, as given in the translation, \\\\u201call the people of the earth will praise God.\\\\u201d This is the explanation of the words of our prophet: <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d4\\\\u05dc\\\\u05ea\\\\u05d5 \\\\u05de\\\\u05e7\\\\u05e6\\\\u05d4 \\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201chis praise from the end of the earth,\\\\u201d that is, from all parts of the earth.\\\\u2014The conclusion of this remark <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05de\\\\u05e2\\\\u05dd \\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05e4\\\\u05dc\\\\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05e0\\\\u05d5 \\\\u05e9\\\\u05d1\\\\u05d7 \\\\u05dc\\\\u05e9\\\\u05dd</span> \\\\u201cwill praise God.\\\\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class=\\\\"footnote\\\\">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event."], ["<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLet the wilderness and the cities thereof lift up their voice.\\\\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class=\\\\"footnote\\\\">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e0\\\\u05d5</span> <i>Shall shout.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e0\\\\u05d4</span> \\\\u201cthe cry\\\\u201d (1 Kings xxii. 36). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d5\\\\u05d4\\\\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05d7\\\\u05d4</span> \\\\u201ccrying\\\\u201d (xxiv. 11).<sup>20</sup><i class=\\\\"footnote\\\\">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>"], ["<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\\\\u2014"], ["<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05e2</span> <i>He shall cry.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d4</span> \\\\u201cshout\\\\u201d (Jos. vi. 5). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05d7</span> <i>He shall roar.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d7</span> \\\\u201ccrying\\\\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> is Participle Kal, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe shall prevail.\\\\u201d</i> by the victory over Babylon."], ["<i>I have long time,</i> etc. The first person refers to God. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e9\\\\u05ea\\\\u05d9</span> <i>I have holden my peace.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e9\\\\u05d5</span> \\\\u201chold ye your peace\\\\u201d (2 Kings ii. 3). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d0\\\\u05e4\\\\u05e7</span> <i>I refrained myself.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05e4\\\\u05e7</span> \\\\u201crefrain himself\\\\u201d (Gen. xlv. 1). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e2\\\\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \\\\u201cviper,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05d5\\\\u05dc\\\\u05d3\\\\u05d4 \\\\u05d0\\\\u05e4\\\\u05e2\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05d9</span> is explained by them as follows : \\\\u201clike one that beareth a viper, so shall I be desolate and sighing at once.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI will destroy.\\\\u201d</i> It is Niphal of a verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d0\\\\u05e3</span> <span dir=\\\\"rtl\\\\">.</span>(<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05dd</span>) <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f3\\\\u05f3\\\\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI will devour.\\\\u201d\\\\u2014According to I. E. the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d0\\\\u05e3</span> \\\\u201csighing\\\\u201d (Eccles. i. 5). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05dd</span> Refers to the feeling of the heart, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d0\\\\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class=\\\\"footnote\\\\">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d5 \\\\u05d7\\\\u05d5\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201cthey will be believing.\\\\u201d</i>"], ["<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class=\\\\"footnote\\\\">The form <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d5</span> is to be emended into the future <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d5</span> ; as may be inferred from the succeeding future <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein."], ["<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class=\\\\"footnote\\\\">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05d7,</span> which is either a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9</span> \\\\u201csome,\\\\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon."], ["<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class=\\\\"footnote\\\\">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e1\\\\u05dc\\\\u05d9</span> \\\\u201cimages\\\\u201d must be supplied from the preceding phrase, because of the pronoun <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b7\\\\u05ea\\\\u05bc\\\\u05b6\\\\u05dd</span> \\\\u201cye\\\\u201d which follows."], ["<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \\\\u201cdeaf and blind.\\\\u201d"], ["<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class=\\\\"footnote\\\\">As to the prophet\\\\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \\\\u201cYou are blind who say that none is so blind as the prophet.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05dc\\\\u05d0\\\\u05db\\\\u05d9</span> <i>As my messenger.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d2\\\\u05d9 \\\\u05de\\\\u05dc\\\\u05d0\\\\u05da \\\\u05d9\\\\u05d9</span> \\\\u201cHaggai, the messenger of the Lord\\\\u201d (Hag. i. 13).<sup>30a</sup><i class=\\\\"footnote\\\\">This quotation is to show that the prophet is sometimes called <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05da</span> \\\\u201cthe angel of the Lord.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05e9\\\\u05dc\\\\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cProphet.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05dc\\\\u05dd</span> \\\\u201cis recompensed\\\\u201d (Prov. xi. 31) ; <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b7\\\\u05c1\\\\u05dc\\\\u05bc\\\\u05b5\\\\u05dd</span> \\\\u201cto pay\\\\u201d (Exod. xxii. 5); <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05dc\\\\u05dd</span> lit., \\\\u201che who is recompensed,\\\\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God."], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05c1\\\\u05ea</span>) and the absolute (<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05c7\\\\u05d0\\\\u05c1\\\\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear."], ["<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6</span> which is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span> \\\\u201cor\\\\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201claw,\\\\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc."], ["\\\\u05e9\\\\u05e1\\\\u05d5\\\\u05d9 <i>Spoiled.</i> This is a verb <span dir=\\\\"rtl\\\\"><span dir=\\\\"rtl\\\\">.</span>(\\\\u05e9\\\\u05e1\\\\u05d4) \\\\u05dc\\\\u05f3\\\\u05f3\\\\u05d4</span> Comp. \\\\u05e9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05dd \\\\u201cspoiling\\\\u201d (1 Sam. xxiii. 1). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05d7</span>, though of a different root <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd .(\\\\u05e4\\\\u05d5\\\\u05d7)</span> <i>In holes.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05e8</span> \\\\u201chole\\\\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05d1</span> The Pathah is substituted for Zer\\\\u00e9 because the word is the end of the verse ; <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d1</span> is transitive, and means \\\\u201crestore,\\\\u201d namely the spoil."], ["<i>Who among you will tell</i><sup>32</sup><i class=\\\\"footnote\\\\">Our editions have <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d6\\\\u05d9\\\\u05df</span> \\\\u201cwill give ear;\\\\u201d but I. E. reads instead <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d9\\\\u05d3</span> \\\\u201cwill tell.\\\\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05d7\\\\u05d5\\\\u05e8</span> <i>For the time to come.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d5</span> \\\\u201cyou keep me waiting\\\\u201d<sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHinder me not.\\\\u201d</i> (Gen. xxiv. 56); <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cin former time\\\\u201d is derived from <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d4</span> \\\\u201cit has turned away ;\\\\u201d \\\\u201cit is gone.\\\\u201d"], ["<i>Who gave Jacob,</i> etc. Then the people will confess and say: \\\\u201cwho has given us for a spoil?\\\\u201d Certainly the Lord, it is He (<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4\\\\u2550\\\\u05d6\\\\u05d5</span> \\\\u201cthis\\\\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk."], ["<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class=\\\\"footnote\\\\">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cupon him,\\\\u201d after the plural <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5 ,\\\\u05dc\\\\u05d0 \\\\u05d0\\\\u05d1\\\\u05d5</span> \\\\u201cthey would not,\\\\u201d \\\\u201cthey were not obedient,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d3\\\\u05d4</span> \\\\u201cshe runs\\\\u201d after <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cbranches.\\\\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d4 \\\\u05d7\\\\u05de\\\\u05ea \\\\u05d0\\\\u05e4\\\\u05d5\\\\u2550\\\\u05d7\\\\u05de\\\\u05d4 \\\\u05d0\\\\u05e4\\\\u05d5</span> \\\\u201cThe fury, the fury of His anger,\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d4 \\\\u05d0\\\\u05d4\\\\u05dc \\\\u05e9\\\\u05e8\\\\u05d4 \\\\u2550\\\\u2550 \\\\u05d4\\\\u05d0\\\\u05d4\\\\u05dc\\\\u05d4 \\\\u05e9\\\\u05e8\\\\u05d4</span> \\\\u201cinto the tent, the tent of Sarah\\\\u201d (Gen. xxiv. 67). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05dc\\\\u05d4\\\\u05d8\\\\u05d4\\\\u05d5</span> <i>And it burned him.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d8</span> \\\\u201cflame\\\\u201d (Gen. iii. 24).\\\\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding."]], [["<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \\\\u201cI have called by name Bezaleel\\\\u201d (Ex. xxxi. 2); and the distinction is further described in the words \\\\u201cthou art mine.\\\\u201d"], ["<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe princes,\\\\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> is a corruption of \\\\u05d4\\\\u05e2\\\\u05de\\\\u05d9\\\\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \\\\u201cA fire is gone out of Heshbon\\\\u201d (Num. xxi. 28). By \\\\u201cthe waters\\\\u201d and \\\\u201cthe fire\\\\u201d the armies of Persia and Media are meant, that were to conquer Babylon."], ["<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class=\\\\"footnote\\\\">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>"], ["<i>Therefore will I give men</i>, whom I have created, as I have created thee."], ["<i>From the east.</i> From Babylon.<sup>2a</sup><i class=\\\\"footnote\\\\">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class=\\\\"footnote\\\\">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class=\\\\"footnote\\\\">The words referred to are: \\\\u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\\\\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>"], ["<i>Give up</i> my children. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05ea\\\\u05d9\\\\u05de\\\\u05df</span> <i>And to the south,</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d9\\\\u05de\\\\u05df</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d9\\\\u05df</span> \\\\u201cthe right.\\\\u201d\\\\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u2550 \\\\u05e0\\\\u05e7\\\\u05e8\\\\u05d0</span> \\\\u201cthat calleth,\\\\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class=\\\\"footnote\\\\">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have created him.\\\\u201d</i> namely, that nation. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05d5</span> I have established it.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have made him.\\\\u201d</i>\\\\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class=\\\\"footnote\\\\">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class=\\\\"footnote\\\\">According to I. E. this verse is in apposition to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9</span> \\\\u201cmy sons\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9</span> \\\\u201cmy daughters\\\\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBring forth.\\\\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class=\\\\"footnote\\\\">The expression \\\\u201cblind people\\\\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05e9\\\\u05d4</span> is not coincident with the term \\\\u201cchapter,\\\\u201d but is used by I. E. rather in the sense of \\\\u201csection,\\\\u201d and is therefore translated by the plural \\\\u201cchapters.\\\\u201d</i>"], ["<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class=\\\\"footnote\\\\">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class=\\\\"footnote\\\\">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOr.\\\\u201d\\\\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5 \\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d5 \\\\u05d0\\\\u05de\\\\u05ea</span> are the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9\\\\u05d4\\\\u05dd</span> \\\\u201ctheir witnesses.\\\\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so."], ["<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class=\\\\"footnote\\\\">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \\\\u201cbefore me\\\\u201d means \\\\u201cbefore the revelation on Sinai,\\\\u201d and \\\\u201cafter me,\\\\u201d \\\\u201cafter the revelation.<sup>15</sup><i class=\\\\"footnote\\\\">This explanation is intended to oppose the inference, which might be made from the words \\\\u201cbefore me,\\\\u201d \\\\u201cafter me,\\\\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \\\\u201cNo God was before me, and none will be after me,\\\\u201d because God is the first and last. The expression \\\\u201cformed\\\\u201d (\\\\u05e0\\\\u05d5\\\\u05e6\\\\u05e8) is applied here to the word \\\\u201cGod,\\\\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \\\\u201cformed\\\\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class=\\\\"footnote\\\\">That there is no God besides Him, not even one formed by Him.</i>"], ["<i>I, I.</i> The word is repeated, as if to say, \\\\u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\\\\u201d"], ["<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \\\\u201cI am the Lord, I change not\\\\u201d (Mal. iii. 6)."], ["<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd</span> \\\\u201cyea\\\\u201d is added. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d4\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05d9\\\\u05d5\\\\u05dd:\\\\u2550\\\\u05de\\\\u05d9\\\\u05d5\\\\u05dd</span> \\\\u201cWhen day was not yet.\\\\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d7\\\\u05ea\\\\u05d9</span> <i>I was sent.</i><sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have sent.\\\\u201d</i> Some think that the first person \\\\u201cI\\\\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \\\\u201cThus saith the Lord,\\\\u201d and the next verse, \\\\u201cI am the Lord,\\\\u201d The meaning of the phrase is: \\\\u201cI have come so hastily, as if I were sent.\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05bb\\\\u05dc\\\\u05bc\\\\u05b7\\\\u05d7\\\\u05b0\\\\u05ea\\\\u05bc\\\\u05c5\\\\u05d9</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c5\\\\u05dc\\\\u05bc\\\\u05b7\\\\u05d7\\\\u05b0\\\\u05ea\\\\u05bc\\\\u05c5\\\\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class=\\\\"footnote\\\\">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> \\\\u201cthe divine glory.\\\\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class=\\\\"footnote\\\\">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d3\\\\u05ea\\\\u05d9 \\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d7\\\\u05d9\\\\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAll their nobles.\\\\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \\\\u201cHe hath destroyed and broken her bars\\\\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e9\\\\u05d3\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d0\\\\u05e0\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05e8\\\\u05e0\\\\u05ea\\\\u05dd</span> And I shall bring down the Chald\\\\u00e6ans from their ships of joy, in which they are.<sup>20</sup><i class=\\\\"footnote\\\\">We have to supply the relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span> before <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e0\\\\u05d9\\\\u05d5\\\\u05ea</span> ; lit.: And the Chald\\\\u00e6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\\\\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>"], ["<i>Your holy one.</i> For I shall be your King, to save you."], ["<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet."], ["<i>Which bringeth forth the chariot and horse,</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d9\\\\u05dc \\\\u05d5\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05d6</span> is an adjective, meaning \\\\u201cpowerful,\\\\u201d and co-ordinate to <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3\\\\u05d5\\\\u05dc</span> \\\\u201cgreat,\\\\u201d which is implied in <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\\\\u00e6ans is meant, that went out to fight against the Persians. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e2\\\\u05db\\\\u05d5</span> It is Pual,<sup>21a</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05bc\\\\u05b9\\\\u05e2\\\\u05b2\\\\u05db\\\\u05d5\\\\u05bc</span> instead of the Kal <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05bc\\\\u05c7\\\\u05e2\\\\u05b2\\\\u05db\\\\u05d5\\\\u05bc</span> comp. Ps. cxviii. 12.</i> and means \\\\u201cthey are extinct;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e2\\\\u05da</span> \\\\u201cshall be put out\\\\u201d (Prov. xx. 20)."], ["<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds."], ["<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class=\\\\"footnote\\\\">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \\\\u201ca new thing ;\\\\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion."], ["<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do <underline>this</underline> unto the beasts for the sake of my people."], ["<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4 \\\\u2550 \\\\u05d6\\\\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine."], ["<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d9\\\\u05d2\\\\u05e2\\\\u05ea \\\\u05d1\\\\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBut thou hast been weary of me.\\\\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> <i>O Israel.</i> It is in the Vocative case."], ["<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\\\\u05d6\\\\u05d1\\\\u05d7\\\\u05d9\\\\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d1\\\\u05d7</span> is used in connection with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05de\\\\u05d9\\\\u05dd</span> to signify \\\\u201cpeace-offerings\\\\u201d (Lev. iii. 1), and as a complement of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\\\u201cneither hast thou honoured me;\\\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05e0\\\\u05d9</span> \\\\u201cthou hast satisfied me,\\\\u201d or \\\\u201cthou hast filled me.\\\\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e0\\\\u05d4 \\\\u05d1\\\\u05e9\\\\u05dd\\\\u2550\\\\u05e7\\\\u05e0\\\\u05d4</span> Sweet cane (Ex. xxx. 23). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05dc\\\\u05d1 \\\\u05d6\\\\u05d1\\\\u05d7\\\\u05d9\\\\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d1\\\\u05d7</span> is used in connection with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05de\\\\u05d9\\\\u05dd</span> to signify \\\\u201cpeace-offerings\\\\u201d (Lev. iii. 1), and as a complement of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in <underline>this</underline> passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \\\\u201cneither hast thou honoured me;\\\\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05e0\\\\u05d9</span> \\\\u201cthou hast satisfied me,\\\\u201d or \\\\u201cthou hast filled me.\\\\u201d</i> Supply the preposition \\\\u05d1 \\\\u201cwith\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d1</span> \\\\u201cfat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e9\\\\u05ea\\\\u2550\\\\u05e9\\\\u05e9\\\\u05ea</span> \\\\u201cin six\\\\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \\\\u201cThou hast wearied me,\\\\u201d etc."], ["<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions."], ["<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d8\\\\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified."], ["<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class=\\\\"footnote\\\\">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\\\\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05dc\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd thy teachers.\\\\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05da</span> by \\\\u201cthy teachers.\\\\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05da</span> by \\\\u201cthy pupils.\\\\u201d As to <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d9\\\\u05e5</span> interpreter, comp. Gen. xlii. 23."], ["<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5."]], [["<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee."], ["<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class=\\\\"footnote\\\\">I. E. takes the expression \\\\u201cwomb\\\\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8</span> \\\\u201cright;\\\\u201d there is no other instance of this form."], ["<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05e6\\\\u05bc\\\\u05c1\\\\u05e7</span> <i>I will pour out.</i> The Dagesh in \\\\u05e6 compensates for the \\\\u05d9 which is omitted;<sup>2</sup><i class=\\\\"footnote\\\\">The root of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e7</span> is \\\\u05d9\\\\u05e6\\\\u05e7.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e8\\\\u05da</span> \\\\u201cI shall form thee\\\\u201d (Jer. i. 5)."], ["<i>And they shall spring up.</i> The pronoun \\\\u201cthey\\\\u201d refers to \\\\u201cMy spirit,\\\\u201d and \\\\u201cMy blessing,\\\\u201d of the preceding verse; according to others<sup>3</sup><i class=\\\\"footnote\\\\">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \\\\u201cthine offspring.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05d9\\\\u05df \\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> <i>Like grass.</i> Lit., \\\\u201cbetween the grass,\\\\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class=\\\\"footnote\\\\">This remark on <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d1\\\\u05d9\\\\u05df \\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> is seemingly a continuation of the second explanation of \\\\u201cAnd they shall spring up,\\\\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>"], ["<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d3\\\\u05d5\\\\u2550\\\\u05d9\\\\u05d3\\\\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05e0\\\\u05d4</span> He will surname himself.\\\\u2014Many refer this verse to proselytes; comp. \\\\u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\\\\u201d (Zec. viii. 23)."], ["<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class=\\\\"footnote\\\\">I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df</span> by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05da \\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df</span> \\\\u201cthe first king,\\\\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>"], ["<i>And who is like me,</i> that is, Who pretends to be like me. \\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0 Shall lift up his voice.<sup>7</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05e7\\\\u05d5\\\\u05dc\\\\u05d5</span> which appear to be a corruption of a phrase like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05de\\\\u05ea \\\\u05e7\\\\u05d5\\\\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> <i>The ancient people.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> means here \\\\u201cof old.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5\\\\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class=\\\\"footnote\\\\">The third radical \\\\u05d4 of the verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d4</span> being replaced by \\\\u05d9, I. E. seems to have overlooked the Dagesh in \\\\u05d9, else he would have made some remark on it.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5</span> <i>For themselves,</i><sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cUnto them.\\\\u201d</i> that is, in order to show that they know it."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e8\\\\u05d4\\\\u05d5</span> <i>Be ye not afraid,</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d4\\\\u05d5</span> is hap. leg; those that identify it with <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d0\\\\u05d5</span> are wrong, on account of the absence of the radical \\\\u05d9 <span dir=\\\\"ltr\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">This is no good reason at all; since \\\\u05d9 of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0</span> \\\\u201cto fear\\\\u201d can in writing be well omitted in the future Kal; it is read <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05c5\\\\u05be\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05d5\\\\u05bc</span> to distinguish it from. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05c5\\\\u05be\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05d5\\\\u05bc</span> \\\\u201cyou will see.\\\\u201d\\\\u2014According to I. E. \\\\u05d0 and \\\\u03a0 belong to those letters which interchange.</i></span>\\\\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05dc \\\\u05d9\\\\u05e8\\\\u05e2\\\\u05ea\\\\u05d9</span> <i>whom I know not</i><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI know not any.\\\\u201d</i> to be vain and powerless. According to some, \\\\u201cwhom I chastised not;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d5\\\\u05d3\\\\u05e2</span> \\\\u201cand he chastised\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe taught.\\\\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class=\\\\"footnote\\\\">In that case <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8</span> \\\\u201crock,\\\\u201d \\\\u201cprotection,\\\\u201d would signify the same as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c2\\\\u05e8</span> \\\\u201cprince,\\\\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>"], ["<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e1\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> is not used here by I. E. in its general meaning \\\\u201cidols;\\\\u201d but in the special meaning assigned to it by I. E., \\\\u201cstone images\\\\u201d (xl. 19). The reason that I. E. refers <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05d4\\\\u05dd</span> to \\\\u201cstone images\\\\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05d4\\\\u05dd</span> must be restricted to \\\\u201cstone images,\\\\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTheir own.\\\\u201d</i> <i>witnesses,</i> to testify that the images \\\\u201csee not, nor know.\\\\u201d <i>That they may be ashamed.</i> Connect this phrase with \\\\u201cthey are their witnesses.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>"], ["<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> <i>He hath molten.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cmolten\\\\u201d (Jer. vii. 5)."], ["<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05e8\\\\u05b7\\\\u05e9\\\\u05c1</span> <i>Smith.</i> In the construct state the \\\\u05e8 has Pathah, in the absolute it has Kamez, without exception. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e6\\\\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith the tongs.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05d1\\\\u05d5\\\\u05ea</span> <i>Borer.</i><sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith hammers.\\\\u201d</i> An instrument used for making a hole. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05d4\\\\u05d5</span> <i>He fashioneth it.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cform,\\\\u201d or, what is still better, <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d4</span> \\\\u201cformation.\\\\u201d<sup>19</sup><i class=\\\\"footnote\\\\">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> or with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d4</span>, since the latter could in this instance only signify \\\\u201cformation,\\\\u201d not \\\\u201ccreation.\\\\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8</span>, and not from \\\\u05e6\\\\u05d5\\\\u05e8.</i> <i>He is hungry.</i> The smith is hungry."], ["<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class=\\\\"footnote\\\\">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d0\\\\u05e8\\\\u05d4\\\\u05d5</span> \\\\u201cHe forms it\\\\u201d or \\\\u201che draws the outlines;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d0\\\\u05e8 \\\\u05d4\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05dc</span> \\\\u201cand the border was drawn\\\\u201d (Jos. xv. 9). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA line.\\\\u201d</i> The word is hap. leg. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e9\\\\u05d4\\\\u05d5</span> He finisheth it.<sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe fitteth it.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e6\\\\u05e2\\\\u05d5\\\\u05ea</span> <i>Rulers.</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith planes.\\\\u201d</i> This is the opinion of R. Jonah. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d5\\\\u05d2\\\\u05d4</span> <i>Compass.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05d2</span> \\\\u201ccircle\\\\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class=\\\\"footnote\\\\">Of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05ea \\\\u05d0\\\\u05e8\\\\u05dd</span> \\\\u201cafter the figure of a man,\\\\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d1\\\\u05ea \\\\u05d1\\\\u05d9\\\\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house."], ["<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d6\\\\u05d4</span> <i>cypress.</i> It is the name of a tree. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e5 \\\\u05dc\\\\u05d5</span> And he planted it.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe strengtheneth for himself.\\\\u201d\\\\u2014I. E. does not inform us how the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05d8\\\\u05e5</span> comes to have the meaning \\\\u201cand he planted.\\\\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05df</span> It is either the name of a tree, or it means \\\\u201croot.\\\\u201d<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAn ash.\\\\u201d\\\\u2014The connection between the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05df</span> and the meaning \\\\u201croot,\\\\u201d is not explained by I. E.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05e9\\\\u05dd</span> <i>And the stem.</i><sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRain.\\\\u201d</i> Lit., \\\\u201cthe substance\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e9\\\\u05de\\\\u05d0</span> in Chaldee, and in Arabic <ara/> \\\\u201cbody.\\\\u201d According to others: \\\\u201crain ;\\\\u201d the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d2\\\\u05e9\\\\u05dd \\\\u05d9\\\\u05d2\\\\u05d3\\\\u05dc</span> is then, \\\\u201cand the rain will cause it to grow.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e2\\\\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05e7</span> <i>He kindleth it.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e7\\\\u05d4</span> \\\\u201cwas kindled\\\\u201d (Ps. Ixxviii. 21); the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e7</span> is similar to that of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8</span> \\\\u201cto burn.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9\\\\u05e1\\\\u05d2\\\\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class=\\\\"footnote\\\\">The Targum usually renders <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05ea\\\\u05d7\\\\u05d5\\\\u05d4</span> by <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d2\\\\u05d3</span>; in Arabic <ara/> \\\\u201cto bow down\\\\u201d: comp. <ara/> in the Arabian translation of Isaiah by R. Saadiah, ii. 8. <ara/> \\\\u201cMosque.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05d9\\\\u05ea\\\\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \\\\u201cI enjoyed,\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\"><ara/></i> but he has no parallel instance to support his rendering."], ["<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \\\\u201ca god\\\\u201d which precedes."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d3\\\\u05e2\\\\u05d5 \\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d1\\\\u05d9\\\\u05e0\\\\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\\\\u05e8\\\\u05e2\\\\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\\\\u05d1\\\\u05d9\\\\u05e0\\\\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class=\\\\"footnote\\\\">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span dir=\\\\"rtl\\\\">,\\\\u05d7\\\\u05db\\\\u05de\\\\u05d4 ,\\\\u05ea\\\\u05d1\\\\u05d5\\\\u05e0\\\\u05d4, \\\\u05d3\\\\u05e2\\\\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d7</span> <i>He hath shut.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d8\\\\u05d7</span> \\\\u201cand he shall plaister\\\\u201d (Lev, xiv. 42); it is a transitive verb; \\\\u201cthe Lord\\\\u201d is understood as the subject to it. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class=\\\\"footnote\\\\">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>"], ["<i>His heart.</i> His intellect, which is the principal part of man. \\\\u05d1 \\\\u2550 <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d5</span> <i>In.</i> Comp.\\\\u05db \\\\u2550 <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5</span> \\\\u201cas\\\\u201d (Ps. lviii. 10). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05e8\\\\u05d5</span> <i>And the residue thereof.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05dc</span> It is hap. leg.<sup>31</sup><i class=\\\\"footnote\\\\">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \\\\u201can image,\\\\u201d or \\\\u201ca statue.\\\\u201d R. Moses Hakkohen compares it with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05dc</span> \\\\u201cplant\\\\u201d (Job xl. 20).<sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFood.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05dc\\\\u2550\\\\u05d1\\\\u05d5\\\\u05dc</span> \\\\u201cproduce.\\\\u201d</i>"], ["<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \\\\u201cEphraim feedeth on wind\\\\u201d (Hos. xii. 2).<sup>33</sup><i class=\\\\"footnote\\\\">That is, he goes after vain things.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05ea\\\\u05dc</span> <i>Foolish.</i><sup>34</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDeceived.\\\\u201d</i><sup>34</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDeceived.\\\\u201d</i> It i<sup>35</sup><i class=\\\\"footnote\\\\">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05ea\\\\u05dc</span> is like that of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e2\\\\u05d3\\\\u05ea</span> \\\\u201cout of joint\\\\u201d (Prov.xxv. 19). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1 \\\\u05d4\\\\u05d5\\\\u05ea\\\\u05dc \\\\u05d4\\\\u05d8\\\\u05d4\\\\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05d4</span> is always used in an unfavorable sense: \\\\u201cto turn from the right way.\\\\u201d As to the phrase <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d4\\\\u05d8\\\\u05d5\\\\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class=\\\\"footnote\\\\">The remark referred to is the following: \\\\u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d4\\\\u05d8\\\\u05d5\\\\u05ea</span> (Exod. xxiii. 2), as some believe, since <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d8\\\\u05d5\\\\u05ea</span> is <i>always</i> used in a bad sense (<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d2\\\\u05e0\\\\u05d0\\\\u05d9</span>). These words are only brought in connection with that rule <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d6\\\\u05db\\\\u05e8</span>, as a mnemonicon.\\\\u201d</i>"], ["<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class=\\\\"footnote\\\\">I. E. seems to connect, in accordance with the accents, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05dc \\\\u05dc\\\\u05d9</span> with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05da</span> ; \\\\u201cI have formed thee that thou be a servant unto me.\\\\u201d The addition of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\\\\u2014A<i>.</i> V., \\\\u201cI have formed thee, thou art my servant.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05e9\\\\u05e0\\\\u05d9</span> is Niphal, and I think<sup>38</sup><i class=\\\\"footnote\\\\">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \\\\u201cthou shalt not forget me.\\\\u201d Comp. Rashi ad locum.</i> that the meaning of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e0\\\\u05e9\\\\u05e0\\\\u05d9</span> is: \\\\u201cThou shalt not be forgotten of me. The meaning of the verse is: \\\\u201cRemember me, and I will remember thee.\\\\u201d"], ["<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more."], ["<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world."], ["<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05ea\\\\u05d9</span> <i>By myself.</i> Lit., \\\\u201cfrom myself,\\\\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class=\\\\"footnote\\\\">The literal meaning of the words, \\\\u201cThat spreadeth abroad the earth from, myself\\\\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \\\\u201cfrom\\\\u201d or \\\\u201cwith my strength.\\\\u201d</i> It is written in two words, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05d0\\\\u05ea\\\\u05d9</span>. \\\\u201cwho is with me,\\\\u201d which is the same as \\\\u201cI alone.\\\\u201d Consider well the words of the text: \\\\u201cwho <i>stretcheth</i><sup>40</sup><i class=\\\\"footnote\\\\">The use of the present tense.</i><sup>40</sup><i class=\\\\"footnote\\\\">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\\\\u201d they teach us that it is God who is continually keeping heaven and earth in existence."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dd</span> <i>Liars.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05da</span> \\\\u201cthy lies\\\\u201d (Job xi. 3). More probably <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dd</span> is connected with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d3</span> \\\\u201calone,\\\\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class=\\\\"footnote\\\\">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05ea \\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05de\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea \\\\u05d1\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d4\\\\u05e9\\\\u05dd \\\\u05d5\\\\u05d1\\\\u05d4\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05e0\\\\u05e4\\\\u05e9 \\\\u05de\\\\u05db\\\\u05d5\\\\u05d5\\\\u05e0\\\\u05ea \\\\u05dc\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3 \\\\u05d0\\\\u05d5 \\\\u05ea\\\\u05ea\\\\u05d7\\\\u05d3\\\\u05e9 \\\\u05dc\\\\u05d4</span> \\\\u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\\\\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05d5\\\\u05e1\\\\u05de\\\\u05d9\\\\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDiviners.\\\\u201d</i> Lit., \\\\u201cmen that decide by reason, and say that and that will happen; while <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class=\\\\"footnote\\\\">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class=\\\\"footnote\\\\">From the context it may be inferred that by \\\\u201cwise men\\\\u201d the prophet meant diviners; but since two kinds of diviners <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05dd</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e1\\\\u05de\\\\u05d9\\\\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>"], ["His servant. The prophet himself.<sup>44</sup><i class=\\\\"footnote\\\\">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d5</span> and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05db\\\\u05d9\\\\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \\\\u201chis messengers,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e9\\\\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d1</span> \\\\u201cto dwell.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d3</span> \\\\u201cthou shalt be brought down\\\\u201d (xiv. 15) from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d3</span> \\\\u201cto go down.\\\\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class=\\\\"footnote\\\\">The use of the singular \\\\u201cher\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b8</span>) after the plural \\\\u201cthe cities of Judah\\\\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class=\\\\"footnote\\\\">Although the pronoun \\\\u201cher\\\\u201d is nearer to the \\\\u201ccities of Judah,\\\\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d5\\\\u05dc\\\\u05d4\\\\u2550\\\\u05e6\\\\u05d5\\\\u05dc\\\\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \\\\u201cBabylon,\\\\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class=\\\\"footnote\\\\">Which is full of water.</i>"], ["<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \\\\u201cthy foundation shall be laid\\\\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class=\\\\"footnote\\\\">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05c5\\\\u05d5\\\\u05bc\\\\u05c7\\\\u05dd\\\\u05b5\\\\u05e8</span>), was to be promoted by Cyrus.</i>"]], [["<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \\\\u201cThe Lord hath anointed me\\\\u201d (lxi. 1), and \\\\u201cAnoint Hazael to be king (1 K. xix. 15). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e8\\\\u05e8</span> <i>To subdue.</i> It is infinitive of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d3\\\\u05d3</span> ; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d3\\\\u05d3</span> \\\\u201cwho subdueth\\\\u201d (Ps. cxliv. 2); as to its form comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b0\\\\u05e2\\\\u05b7\\\\u05d3</span> \\\\u201cto prey\\\\u201d (Zeph. iii. 8)."], ["<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class=\\\\"footnote\\\\">This remark of I. E. is intended to smooth the anthropological expression \\\\u201cI (God) will go before thee.\\\\u201d Two explanations are given; the first substitutes for \\\\u201cI\\\\u201d the expression \\\\u201cmy support;\\\\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>The crooked places.</i> It is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8</span> \\\\u201cstraight.\\\\u201d Some derive it from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05e8</span> \\\\u201cglory;\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">According to this derivation the mountains are called <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe glorious, majestic part of the earth,\\\\u201d because of their rising above the rest of the surface of the earth.\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e8</span> of the Hebrew text is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05e8</span>.</i> it means \\\\u201cmountains,\\\\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class=\\\\"footnote\\\\">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> is an attribute.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dc\\\\u05ea\\\\u05d5\\\\u05ea</span> <i>The doors</i><sup>4</sup><i class=\\\\"footnote\\\\">A, V., \\\\u201cThe gates.\\\\u201d</i> that are in the gates of the city."], ["<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord."], ["<i>For Jacob my servant\\\\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \\\\u201cI have called thee by thy name, thou art mine\\\\u201d (xliii. 1)."], ["<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me."], ["<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me."], ["<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05d7\\\\u05e9\\\\u05da</span> <i>And causeth</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd create.\\\\u201d</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd create.\\\\u201d</i> <i>darkness.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> has here the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e8</span> \\\\u201cto decree;\\\\u201d for darkne<sup>6</sup><i class=\\\\"footnote\\\\">Darkness is no substance in itself; the verb \\\\u201cto create,\\\\u201d which signifies \\\\u201cto bring a substance into existence\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0 \\\\u05d9\\\\u05e9 \\\\u05de\\\\u05d0\\\\u05d9\\\\u05d6</span>), cannot therefore be applied to it, and the verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span>, which is used here by the prophet with regard to darkness, means \\\\u201cto decree,\\\\u201d \\\\u201cto order.\\\\u201d But \\\\u201cGod commands that there shall be darkness,\\\\u201d is the same as, \\\\u201cGod commands the light to withdraw.\\\\u201d I. E., however, lays rather too much stress on his exposition of the verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class=\\\\"footnote\\\\">The evil seems sometimes to be something real, to which the verb \\\\u201cto create\\\\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \\\\u201cto decree\\\\u201d or \\\\u201cto command\\\\u201d to be more applicable to them than the verb \\\\u201cto create.\\\\u201d</i>light. The same is to be said concerning <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05e8\\\\u05e2</span> <i>And causeth</i> <i>evil.</i> By \\\\u201cevil\\\\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon."], ["<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class=\\\\"footnote\\\\">\\\\u201cHeavens\\\\u201d and \\\\u201cskies\\\\u201d are in this verse, according to I. E., metaphors for \\\\u201cangels,\\\\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> and similar expressions for \\\\u201cangels\\\\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05d9 \\\\u05d1\\\\u05e8\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHave created it.\\\\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class=\\\\"footnote\\\\">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <i>Hi!</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWoe unto him.\\\\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1 \\\\u05d0\\\\u05ea \\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8</span> <i>That striveth with his maker.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \\\\u201cpotter.\\\\u201d<sup>11</sup><i class=\\\\"footnote\\\\">The lit. rendering of the phrase <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1 \\\\u05d0\\\\u05ea \\\\u05d9\\\\u05e6\\\\u05e8\\\\u05d5</span> is: \\\\u201cthat striveth with its pother;\\\\u201d but the word \\\\u201chim that striveth with his maker\\\\u201d express the same idea, if the pronouns \\\\u201chim\\\\u201d and \\\\u201chis\\\\u201d be referred to the noun \\\\u201cpotsherd,\\\\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05da \\\\u05d0\\\\u05d9\\\\u05df \\\\u05d9\\\\u05d3\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \\\\u201cWhat thou doest is not done by thy hands.\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe hath no hands.\\\\u201d According to the explanation of I. E. it is very strange that the most important word \\\\u201cthine\\\\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \\\\u201cThy work is made without hands; thou hast no power to do it as thou likest.\\\\u201d"], ["<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhat begettest thou.\\\\u201d \\\\u201cWhat hast thou brought forth.\\\\u201d</i><sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhat begettest thou.\\\\u201d \\\\u201cWhat hast thou brought forth.\\\\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05df</span> <i>Thou will bring forth.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d7\\\\u05dc\\\\u05d4 \\\\u05e0\\\\u05dd \\\\u05d9\\\\u05dc\\\\u05d3\\\\u05d4 \\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cZion travailed, she brought forth\\\\u201d (lxvi. 8)."], ["<i>And his maker.</i> I am he who made Israel. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05d0\\\\u05c7\\\\u05dc\\\\u05d5\\\\u05bc\\\\u05d2\\\\u05c5\\\\u05d9</span> <i>Ask me.</i> It is imperative like <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05de\\\\u05c7\\\\u05dc\\\\u05d5\\\\u05bc\\\\u05d2\\\\u05c5\\\\u05d9</span> \\\\u201chear me\\\\u201d (Gen. xxiii. 8), the kamez being substituted for zer\\\\u00e9 because of the guttural letter (\\\\u05ea\\\\u05e6\\\\u05d5\\\\u05e0\\\\u05d9 <sup>14</sup><i class=\\\\"footnote\\\\">The regular form would be <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05d0\\\\u05b2\\\\u05dc\\\\u05d5\\\\u05bc\\\\u05d2\\\\u05c5\\\\u05d9 \\\\u05e9\\\\u05c1\\\\u05c5\\\\u05de\\\\u05c5\\\\u05e2\\\\u05d5\\\\u05bc\\\\u05d2\\\\u05c5\\\\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\\\\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAsk me.\\\\u201d Comp. Rashi ad locum.</i> It is a question.\\\\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words."], ["<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \\\\u201cI commanded\\\\u201d is poetically said<sup>16</sup><i class=\\\\"footnote\\\\">I. E. explains \\\\u201cI commanded\\\\u201d by \\\\u201cI spoke,\\\\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \\\\u201cto command\\\\u201d cannot properly be applied to things which do not yet exist.</i> for \\\\u201cI spoke\\\\u201d as in the verse \\\\u201cHe commanded and they were created\\\\u201d (Ps. cxlviii. 5)."], ["<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \\\\u201cHe shall build,\\\\u201d etc."], ["<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class=\\\\"footnote\\\\">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \\\\u201cshow thyself a man\\\\u201d\\\\u2550\\\\u201cshow thyself a brave man\\\\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class=\\\\"footnote\\\\">Comp. I. E. xix. 19, note 26.</i>"], ["<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05e0\\\\u05e1\\\\u05ea\\\\u05e8 \\\\u2550 \\\\u05d0\\\\u05dc \\\\u05de\\\\u05e1\\\\u05ea\\\\u05ea\\\\u05e8</span> \\\\u201cinvisible God,\\\\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05ea\\\\u05ea\\\\u05e8</span> being Hithpael, and signifying \\\\u201cwho hid himself.\\\\u201d"], ["<i>They shall go with confusion,</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTo confusion.\\\\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>Messengers.</i><sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIdols.\\\\u201d According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e9\\\\u05d9</span> means \\\\u201cthe makers of idols,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cof messengers,\\\\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e8</span> \\\\u201can ambassador\\\\u201d (Jer. xlix. 14). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05db\\\\u05d5</span> <i>They shall go.</i> They shall return to their land."], ["<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWithout end.\\\\u201d The literal translation of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05d3</span> according to I. E. is \\\\u201ctill,\\\\u201d and the phrase \\\\u201cthey cannot be numbered for multitude,\\\\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>"], ["<i>He hath established it,</i> as the habitation for men and beasts. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d4\\\\u05d5</span> In vain."], ["<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \\\\u201cSeek ye me in vain.\\\\u201d<sup>22</sup><i class=\\\\"footnote\\\\">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class=\\\\"footnote\\\\">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d9\\\\u05d3 \\\\u05de\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cI declare things that are right.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">According to I. E., the words \\\\u201cThings that are right,\\\\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d5 \\\\u05d5\\\\u05d1\\\\u05d0\\\\u05d5 \\\\u05d4\\\\u05ea\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\\\\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc."], ["<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e5</span>."], ["<i>And be ye saved.</i> This is the same as \\\\u201cand you will be saved; it is in your own power.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">The imperative \\\\u201cAnd be ye saved\\\\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>"], ["<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4 \\\\u2550 \\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class=\\\\"footnote\\\\">This remark is added to explain the discrepancy between the genders of the verb <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0</span> and the noun \\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4</span> \\\\u201cshe hath been righteous\\\\u201d (Gen. xxxviii. 27).<sup>25</sup><i class=\\\\"footnote\\\\">This quotation is adduced to prove that the word <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05d4</span> admits also of the meaning \\\\u201ctruth.\\\\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \\\\u201cunto me every knee shall bow\\\\u201d and \\\\u201cevery tongue shall swear\\\\u201d to belong to me. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9</span> \\\\u201cunto me\\\\u201d must be repeated before <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d1\\\\u05e2</span> \\\\u201cshall swear ;\\\\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class=\\\\"footnote\\\\">As to the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d1\\\\u05e2</span> \\\\u201cto swear to be faithful to.\\\\u201d</i> \\\\u201cAnd shall swear by His name\\\\u201d (Deut. vi. 13)."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \\\\u201crighteousness and strength.\\\\u201d<sup>27</sup><i class=\\\\"footnote\\\\">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \\\\u201cSurely in the Lord, alone is righteousness and strength,\\\\u201d the words <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05de\\\\u05e8</span> are a relative sentence signifying \\\\u201cwho spoke unto me.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9\\\\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6."], ["<i>In the Lord.</i> In faithfully believing in the Lord."]], [["<i>Bel.</i> The idol of the Babylonians; the same is the case with \\\\u201cNebo.\\\\u201d The latter is explained by some to signify \\\\u201cthe sun.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05e1</span> It is connected with <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05e1\\\\u05d9\\\\u05dd</span> \\\\u201ctaches\\\\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd \\\\u05e2\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e9\\\\u05d0 \\\\u05dc\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d4</span> \\\\u201cthe beasts which carry you<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour carriages.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e4\\\\u05d4</span> is an adjective, and refers to the beast that carries the burden."], ["<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05dd</span> <i>Their souls,</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThemselves.\\\\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class=\\\\"footnote\\\\">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity."], ["<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born."], ["<i>And even to old age,</i> etc. This is a figurative expression; it means \\\\u201csince the day they had become the people of the Lord for ever.\\\\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \\\\u201ccannot deliver the burden.\\\\u201d"], ["<i>And make me equal,</i> that we two should be similar.\\\\u2014This verse is addressed to the idolaters."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05dc</span> \\\\u201cis spent\\\\u201d<sup>3a</sup><i class=\\\\"footnote\\\\">Literally: \\\\u201cis gone.\\\\u201d The literal translation of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05dc\\\\u05d9\\\\u05dd</span> accordingly is: \\\\u201cthat cause to go,\\\\u201d that is, \\\\u201cthat spend.\\\\u201d I. E. properly objects that <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span>, if participle Kal of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05dc</span>, has a neuter sense, \\\\u201cthey that go.\\\\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\\\\u05d0) ; but it is in fact hap. leg.; for <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05dc</span> is intransitive. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05dc\\\\u05d9\\\\u05dd</span> means \\\\u201cwho give.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d9\\\\u05e1</span> <i>Out of the bag.</i> \\\\u201cThe bag\\\\u201d is a part of the balance; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05d9\\\\u05e1\\\\u05da</span> \\\\u201cin thy bag\\\\u201d (Deut. xxv. 13). The succeeding <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e7\\\\u05e0\\\\u05d4</span> has a similar meaning; it is hap. leg."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>In his place.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05de\\\\u05d9\\\\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class=\\\\"footnote\\\\">A. V. \\\\u201cShall he not remove.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d9\\\\u05e9</span> is a transitive verb.<sup>4a</sup><i class=\\\\"footnote\\\\">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \\\\u201cit shall move,\\\\u201d but the former explanation is better. The word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2\\\\u05e7</span> \\\\u201cOne shall cry\\\\u201d is to be repeated after <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e6\\\\u05e8\\\\u05ea\\\\u05d5</span> \\\\u201cand out of his trouble.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05e9\\\\u05e9\\\\u05d5</span> According to some \\\\u201cAnd be founded ;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d9\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4</span> \\\\u201cher foundations\\\\u201d (Jer. 1. 15) and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d0</span> \\\\u201cwalls\\\\u201d (Ezr. iv. 12). R. Hai deriving it from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9</span> \\\\u201cfire\\\\u201d explains <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05d5\\\\u05e9\\\\u05e9\\\\u05d5</span> \\\\u201cbe burnt.\\\\u201d R. Saadiah derives it also from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05e9\\\\u05c1</span>, but explains it: \\\\u201cbe flamed;\\\\u201d comp. \\\\u201cthis word was in mine heart as a burning fire\\\\u201d (Jer. xx. 9).<sup>5</sup><i class=\\\\"footnote\\\\">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9</span> \\\\u201cfire\\\\u201d in its literal sense, as a destructive element, the other from <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9</span> \\\\u201cfire\\\\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class=\\\\"footnote\\\\">I. E. supplies <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea</span> mentioned in the first sentence. \\\\u201cThis thing\\\\u201d refers to the nature of the idols described in the preceding verses.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d2\\\\u05d5\\\\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> \\\\u201cof old\\\\u201d is therefore added.<sup>6</sup><i class=\\\\"footnote\\\\">The literal translation of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d5\\\\u05ea</span> is \\\\u201cfirst things,\\\\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God."], ["<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \\\\u201cmy counsel\\\\u201d stands for ever, and I will do \\\\u201call my pleasure.\\\\u201d"], ["<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d9\\\\u05d0\\\\u05e0\\\\u05d4</span> <i>I will also bring it to pass.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05d4</span> <i>I have formed it</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have purposed it.\\\\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth."], ["<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts."], ["<i>I bring near my righteousness,</i> to show it, and therefore \\\\u201cIt shall not be,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d0\\\\u05d7\\\\u05e8</span> <i>Shall not tarry.</i> Literally : \\\\u201cshall not stay\\\\u201d itself with me too long before coming, for <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05d7\\\\u05e8</span> is a transitive verb.<sup>8</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05de\\\\u05d4</span> \\\\u201citself,\\\\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da \\\\u05de\\\\u05e9\\\\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05d9</span> \\\\u201cAnd I will place\\\\u201d is to be repeated before <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span>. The phrase <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05ea\\\\u05d9 \\\\u05dc\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> is therefore to be rendered thus : \\\\u201cAnd I will place my glory in Israel.\\\\u201d It may also be explained thus : \\\\u201cto Israel, who is my glory;\\\\u201d comp. \\\\u201cin whom I will be glorified\\\\u201d (xlix. 3); the latter explanation is the better."]], [["<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class=\\\\"footnote\\\\">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span> <i>Daughter.</i> It is here figuratively used for \\\\u201cpeople.\\\\u201d<sup>2</sup><i class=\\\\"footnote\\\\">It is strange that I. E. here explains the expression \\\\u201cdaughter,\\\\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05ea \\\\u05d1\\\\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span> \\\\u201cdaughter\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d4\\\\u05dc\\\\u05ea\\\\u2550</span> \\\\u201ccongregation\\\\u201d or \\\\u201cpeople,\\\\u201d but also the meaning of the construct state of the two nouns <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05ea \\\\u05d1\\\\u05ea</span> \\\\u201cthe virgin of the daughter of,\\\\u201d while other authorities render them \\\\u201cthe virgin daughter of,\\\\u201d explaining <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span>. I. E. refers \\\\u201cthe virgin\\\\u201d to the capital and \\\\u201cthe daughter\\\\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\\\\u00e6an translation renders these two words by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5 \\\\u05db\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05d0</span> \\\\u201cthe kingdom of the people.\\\\u201d</i> <i>There is no throne</i> for thee any longer. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d5\\\\u05d2\\\\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d5\\\\u05de\\\\u05d4</span> \\\\u201cred\\\\u201d (Num. xix. 2)."], ["<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \\\\u201cAnd stripped the naked of their clothing\\\\u201d (Job xxii. 6). <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05ea\\\\u05da</span> <i>Thy crown.</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThy crown.\\\\u201d</i> The hair upon the head. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05dc</span> <i>Locks.</i><sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe leg.\\\\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05dc</span> with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05dc\\\\u05ea</span> \\\\u201cthe channel of the river\\\\u201d (xxvii. 12),<sup>5</sup><i class=\\\\"footnote\\\\">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d2\\\\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05d0\\\\u05e4\\\\u05d2\\\\u05e2 \\\\u05d0\\\\u05d3\\\\u05dd</span> .\\\\u05d2\\\\u05dc\\\\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd I will not meet thee as a man.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> means \\\\u201cto entreat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e4\\\\u05d2\\\\u05e2\\\\u05d9 \\\\u05d1\\\\u05d9</span> \\\\u201centreat me not\\\\u201d (Ruth i. 16); when <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> is constructed with the preposition \\\\u05d1, then the noun, to which the \\\\u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class=\\\\"footnote\\\\">I. E. thus distinguishes between <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> governing the accusative, and <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> being followed by the preposition \\\\u05d1; the former has the meaning \\\\u201cto accept the prayer of\\\\u201d or \\\\u201cto be entreated by,\\\\u201d the latter: \\\\u201cto entreat.\\\\u201d In the former case the noun governed by the verb <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> is in reality <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc</span>, the one that acts (that entreats), in the other case <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \\\\u201cI shall not take vengeance on thee, and I shall not meet a man\\\\u201d (comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05d2\\\\u05e2\\\\u05d5</span> \\\\u201cand they met,\\\\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \\\\u201cI shall not meet a man, whom 1 should not cause joy by this.\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2</span> \\\\u201cto meet,\\\\u201d the relative sentence \\\\u201cwhom I should not cause joy by this,\\\\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>"], ["<i>Our redeemer,</i> etc. Then the Israelites will say, \\\\u201cthis is our redeemer,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d5 \\\\u05dc\\\\u05da</span> <i>Thou shalt be called.</i> Lit. \\\\u201cThey, the people, will call thee.\\\\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class=\\\\"footnote\\\\">Comp. I. E. on ii. 4 and note 5.</i>"], ["<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \\\\u201cancient\\\\u201d is especially mentioned because of the failure of his strength and because of the regard due to him."], ["<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \\\\u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\">The question is, to which noun does the pronoun <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b8\\\\u05d4\\\\u05bc</span> \\\\u201cits\\\\u201d in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \\\\u201cpride\\\\u201d which is the true character of the words \\\\u201cI shall be a mistress for ever,\\\\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05dc\\\\u05ea\\\\u05d9</span> \\\\u201cmy inheritance\\\\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \\\\u201cI shall be a mistress for ever,\\\\u201d viz., of Israel, the inheritance of the Lord.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9\\\\u05e0\\\\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05e0\\\\u05d4</span> \\\\u201cpleasure\\\\u201d (Gen. xviii. 12) is of the same root. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1\\\\u2550\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> <i>None,</i><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNone beside me.\\\\u201d</i> The \\\\u05d9 is paragogic;<sup>11a</sup><i class=\\\\"footnote\\\\">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> signifies either the negatives \\\\u201cnot\\\\u201d or \\\\u201cnone\\\\u201d or the preposition \\\\u201cbeside;\\\\u201d in the former case <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1 \\\\u2550 \\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span>; in the latter <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> means \\\\u201cbeside me;\\\\u201d but it does not signify both simultaneously: \\\\u201cnone beside me.\\\\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df\\\\u2550\\\\u05de\\\\u05e0\\\\u05d9</span> \\\\u201cfrom\\\\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \\\\u201cthe husband.\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">It is not clear whether I. E. meant by \\\\u201cthe evils\\\\u201d the threatened punishment of \\\\u201cthe loss of children and widowhood\\\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\\\u201cthese evils\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05d0\\\\u05dc\\\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc \\\\u05d6\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05e8</span>, \\\\u201cAll these evils came over thee for,\\\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05de\\\\u05dd</span> \\\\u201cwhen they were complete.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e8</span> \\\\u201choar-frost\\\\u201d (Ex. xvi. 14); <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05d8</span> \\\\u201cjudgment\\\\u201d (2 Chr. xx. 9)."], ["<i>These two.</i> The loss of the kingdom and the death of the children. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05de\\\\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class=\\\\"footnote\\\\">It is not clear whether I. E. meant by \\\\u201cthe evils\\\\u201d the threatened punishment of \\\\u201cthe loss of children and widowhood\\\\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \\\\u201cthese evils\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05d0\\\\u05dc\\\\u05d4</span>); in the other case it is rather at variance with the words, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc \\\\u05d6\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05e8</span>, \\\\u201cAll these evils came over thee for,\\\\u201d since the cause of the threatened evils is stated already by the word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05de\\\\u05dd</span> \\\\u201cwhen they were complete.\\\\u201d</i> were complete. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05dd</span> is an infinitive.<sup>13</sup><i class=\\\\"footnote\\\\">It is the infinitive of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e1</span> with the pronominal suffix <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05dd</span> \\\\u201ctheir.\\\\u201d</i>\\\\u2014All these evils came over thee \\\\u201cfor the multitude of thy sorceries,\\\\u201d etc."], ["<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05b9\\\\u05d0\\\\u05c7\\\\u05d2\\\\u05c5\\\\u05d9</span> <i>Seeth me.</i> The \\\\u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class=\\\\"footnote\\\\">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1\\\\u05ea\\\\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05e8\\\\u05e2\\\\u05d4\\\\u2550\\\\u05e8\\\\u05e2\\\\u05d4</span> A day of evil.<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cEvil.\\\\u201d I. E. supplies <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05dd</span> \\\\u201cthe day of\\\\u201d because of the masculine form of the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d0</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d3\\\\u05e2\\\\u05d9 \\\\u05e9\\\\u05d7\\\\u05e8\\\\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom whence it riseth.\\\\u201d</i> It will be like a night, which is not relieved by daylight; <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05e8</span> means \\\\u201clight.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c2\\\\u05d5\\\\u05c7\\\\u05d4</span> <i>Mischief.</i> It is derived from <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d4</span> \\\\u201cto become;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05d4\\\\u05d5\\\\u05d4</span> \\\\u201cthat thou mayest become\\\\u201d (Neh. vi. 6);<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat thou mayest be.\\\\u201d Although the root <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d4</span> has the general meaning \\\\u201cto become,\\\\u201d both in the good sense and in the evil, the noun <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05ea\\\\u05d9</span> \\\\u201cand my calamity (Job vi. 2). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e8\\\\u05d4</span> \\\\u201cTo put it off by ransom;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e8</span> \\\\u201cransom\\\\u201d (Ex. xxx. 12); or \\\\u201cto annul it;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05e4\\\\u05e8\\\\u05e0\\\\u05d4</span> \\\\u201cwill remove it\\\\u201d<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWill pacify it.\\\\u201d</i> (Prov. xvi. 14). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d0\\\\u05d4</span> Desolation."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0</span> Now.<sup>19</sup><i class=\\\\"footnote\\\\">See I. E. on v. 1 and note 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d1\\\\u05e8 \\\\u05d7\\\\u05d1\\\\u05e8</span> \\\\u201cor a charmer\\\\u201d (Deut. xviii. 11). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e2\\\\u05d9\\\\u05dc</span> <i>To profit.</i> It is Infinitive. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e2\\\\u05e8\\\\u05d5\\\\u05e6\\\\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e5</span> \\\\u201cstrong\\\\u201d (xxix. 20)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b2\\\\u05e6\\\\u05c7\\\\u05ea\\\\u05c7\\\\u05d9\\\\u05c5\\\\u05da\\\\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b2\\\\u05db\\\\u05c2\\\\u05bc\\\\u05ea\\\\u05b0\\\\u05da\\\\u05b0</span> \\\\u201cthy plagues\\\\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class=\\\\"footnote\\\\">The possessive pronoun of the second person feminine is <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b5\\\\u05da\\\\u05b0</span> or <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b7\\\\u05d9\\\\u05c5\\\\u05da\\\\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b2\\\\u05e6\\\\u05b8\\\\u05ea\\\\u05b5\\\\u05da\\\\u05b0</span> \\\\u201cthy counsel,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b2\\\\u05e6\\\\u05d5\\\\u05b9\\\\u05ea\\\\u05b7\\\\u05d9\\\\u05c5\\\\u05da\\\\u05b0</span> \\\\u201cthy counsels;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05db\\\\u05bc\\\\u05b0\\\\u05ea\\\\u05b5\\\\u05da\\\\u05b0</span> \\\\u201cthy plague,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b7\\\\u05db\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05ea\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05da\\\\u05b0</span> \\\\u201cthy plagues.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> <i>Astrologers.</i> Some derive <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05e8\\\\u05d9</span> from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05e8</span> \\\\u201cto be clear,\\\\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \\\\u05d4 is radical, and the word is in form<sup>21</sup><i class=\\\\"footnote\\\\">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e8\\\\u05d9</span> \\\\u201cwatchmen of\\\\u201d (Song v. 7). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05e2\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d7\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d9\\\\u05d1\\\\u05d0\\\\u05d5 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da <sup>22</sup><i class=\\\\"footnote\\\\">According to this explanation the literal translation of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05dd</span> is \\\\u201cat each new revolution of the stars.\\\\u201d</i>.\\\\u05dc\\\\u05d7\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05e2\\\\u05d9\\\\u05dd \\\\u05dc\\\\u05d7\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05dd</span>, but with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05d5\\\\u05da</span> \\\\u201cand save thee,\\\\u201d though distant from it; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05d3 \\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5 \\\\u05e9\\\\u05dd \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d0\\\\u05ea\\\\u05dd \\\\u05d9\\\\u05d7\\\\u05e1\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05d5\\\\u05ea\\\\u05dd</span> \\\\u201cwherein the nations which ye shall possess, served their gods\\\\u201c<sup>23</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05d4\\\\u05dd</span> are not governed by the nearer <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05dd</span>, but by the more remote \\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d5.</i> (Deut. xii. 2)."], ["<i>Fire.</i> The host of the enemy. Comp., \\\\u201cThere is a fire gone out of Heshbon\\\\u201d (Num. xxi. 28). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05de\\\\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span dir=\\\\"rtl\\\\">(\\\\u05d7\\\\u05de\\\\u05dd) \\\\u05e2\\\\u05f4\\\\u05e2</span>, written in full, and similar in form<sup>24</sup><i class=\\\\"footnote\\\\">The Pathah under \\\\u05dc in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b7\\\\u05d7\\\\u05de\\\\u05dd</span> instead of Hirek as in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b4\\\\u05e9\\\\u05db\\\\u05d1</span> is easily explained by the guttural letter by which the \\\\u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05de\\\\u05b8\\\\u05dd</span>; and not rather <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d7\\\\u05de\\\\u05b7\\\\u05dd</span>.</i> to <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05db\\\\u05d1</span> \\\\u201cto lie\\\\u201d (Gen. xxxiv. 7).\\\\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them."], ["<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\\\\u2014When thy fall cometh, they all forsake thee."]], [["<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \\\\u201cThe fountains of Jacob\\\\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\\\\u2019s people, but do not think so in their hearts nor show it in their deeds."], ["For they call themselves of the holy city, namely \\\\u201cchildren of Zion.\\\\u201d And stay themselves upon the God of Israel with their lips."], ["<i>I have declared,</i> etc. God will say to the unbelievers, \\\\u201cHave I not often foretold you coming events before they happened\\\\u201d <span dir=\\\\"rtl\\\\">(\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d5\\\\u05ea)</span>?<span dir=\\\\"ltr\\\\"><sup>1</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \\\\u201cand they came to pass.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05e2\\\\u05ea\\\\u05d9</span> <i>I know.</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V,, \\\\u201cBecause I knew.\\\\u201d The literal translation according to I. E. is: \\\\u201cIt is by my knowledge.\\\\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass."], ["<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class=\\\\"footnote\\\\">Of the connection between the divine predictions (ver. 3) and Israel\\\\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12)."], ["Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span dir=\\\\"rtl\\\\"><sup>4</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5</span> \\\\u201ccomp.\\\\u201d seems to have been omitted in the Hebrew text.</i>\\\\u05d1\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea\\\\u2550\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea</span>) with the Omniscient alone."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05d5</span> They are decreed.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey are created.\\\\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05e2\\\\u05ea\\\\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class=\\\\"footnote\\\\">I. E. here explains the words \\\\u201cYea, thou hast not heard,\\\\u201d etc., as a repetition of \\\\u201cThou heardest them not\\\\u201d of the preceding verse for the sake of</i> The \\\\u05d5 introduces the principal sentence, as <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\\\\n\\\\"> in Arabic; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e8\\\\u05d4\\\\u05dd \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d9 \\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d0</span> \\\\u201cwhen the third day came, Abraham lifted up\\\\u201d (Gen. xxii. 4)."], ["<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \\\\u201cI know it for certain, that thou hast not heard of it,\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">I. E. here explains the words \\\\u201cYea, thou hast not heard,\\\\u201d etc., as a repetition of \\\\u201cThou heardest them not\\\\u201d of the preceding verse for the sake of</i> or \\\\u201cI knew it,<sup>7</sup><i class=\\\\"footnote\\\\">According to this explanation the words \\\\u201cI knew it\\\\u201d are understood; and the past tenses <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05e2\\\\u05ea \\\\u05e9\\\\u05de\\\\u05e2\\\\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\\\\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class=\\\\"footnote\\\\">The accents are against this explanation; they join <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05d8\\\\u05df</span> with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e9\\\\u05e2</span>; \\\\u2018And one that transgresseth from the womb,\\\\u201d that is a sinner from his earliest youth; while according to I. E. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05d8\\\\u05df</span> is joined with <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0 \\\\u05dc\\\\u05da</span> : \\\\u201cThou art called from thy birth a sinner.\\\\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class=\\\\"footnote\\\\">That is, in a good sense.</i> this expression is used in Jer. i. 5: \\\\u201cBefore I formed thee in the belly, I knew thee.\\\\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class=\\\\"footnote\\\\">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class=\\\\"footnote\\\\">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05ea\\\\u05d7\\\\u05d4</span> <i>Hath opened</i><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThine ear was not opened.\\\\u201d</i> itself; it is an elliptical expression."], ["<i>For My name\\\\u2019s sake,</i> Israel is called the people of the Lord. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d8\\\\u05dd</span> <i>Wrath,</i><sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWill I defer mine anger.\\\\u201d</i> It is hap. leg.; comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3\\\\u2550\\\\u05d7\\\\u05d8\\\\u05dd</span> \\\\u201cnose\\\\u201d in Rabbinical Literature. Supply <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d0\\\\u05e8\\\\u05d9\\\\u05da</span> before <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d8\\\\u05dd</span> : \\\\u201cI will defer my wrath;\\\\u201d also <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e2\\\\u05df</span> \\\\u201cfor the sake of\\\\u201d is to be repeated before <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d4\\\\u05dc\\\\u05ea\\\\u05d9</span> : \\\\u201cand for the sake of my praise.\\\\u201d"], ["<i>I have refined thee,</i> by the exile. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e6\\\\u05e8\\\\u05e3 \\\\u05db\\\\u05e1\\\\u05e3\\\\u2550\\\\u05d1\\\\u05db\\\\u05dd\\\\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cWith silver.\\\\u201d</i> \\\\u201cI have refined thee, by taking away the dross, that is, the wicked.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI have chosen thee.\\\\u201d According to I. E. we have to supply the infinitive \\\\u201cto be tried.\\\\u201d</i> Some say that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e0\\\\u05ea\\\\u05d9\\\\u05da\\\\u2550\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cI have tried thee;\\\\u201d in that sense the word is hap. leg.<sup>15</sup><i class=\\\\"footnote\\\\">As to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05df \\\\u2550 \\\\u05d1\\\\u05d7\\\\u05e8</span> \\\\u201cto try,\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05ea\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05d5\\\\u05df</span> in the Targum corresponding with the Hebrew, <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05d7\\\\u05e0\\\\u05d5</span>, \\\\u201cye shall be proved\\\\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \\\\u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span dir=\\\\"rtl\\\\">(\\\\u05d7\\\\u05dc\\\\u05dc) \\\\u05e2\\\\u05f4\\\\u05e2</span>; as to the use of the first person in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e2\\\\u05e0\\\\u05d9</span> and third person in <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc</span>, comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cand I was left\\\\u201d (Ez. ix. 8); <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> \\\\u201cbehold, I will add\\\\u201d (xxxviii. 5).<sup>16</sup><i class=\\\\"footnote\\\\">I. E. supplies the personal pronoun <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9</span> before <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc</span>, from the pronominal suffix of the first person in <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e2\\\\u05e0\\\\u05d9</span> and compares then the construction with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0\\\\u05e8 \\\\u05d0\\\\u05e0\\\\u05d9</span> \\\\u201cI am left\\\\u201d <small>(Ez.</small> ix. 8) and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMy called.\\\\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \\\\u201cmy hand,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class=\\\\"footnote\\\\">From the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d9\\\\u05e0\\\\u05d9</span> \\\\u201cMy right hand,\\\\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d9</span> is here used for <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d0\\\\u05dc\\\\u05d9</span> \\\\u201cMy left hand.\\\\u201d</i> It is a figurative expression; \\\\u201cthe right hand\\\\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3</span> has in this verse the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span> \\\\u201cfor.\\\\u201d\\\\u2014\\\\u201cIt is true that I am the first and last, because I created every thing.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e4\\\\u05d7\\\\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHath spanned.\\\\u201d According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e4\\\\u05d7</span> means \\\\u201cto put round;\\\\u201d but although he appears to reject here the derivation from <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05b6\\\\u05e4\\\\u05b7\\\\u05d7</span> \\\\u201chand breadth,\\\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHath spanned.\\\\u201d According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e4\\\\u05d7</span> means \\\\u201cto put round;\\\\u201d but although he appears to reject here the derivation from <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05b6\\\\u05e4\\\\u05b7\\\\u05d7</span> \\\\u201chand breadth,\\\\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e4\\\\u05d7\\\\u05ea\\\\u05d9</span> \\\\u201cI have swaddled\\\\u201d (Lam. ii. 22). Others explain it: \\\\u201cHath measured with the handbreadth <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05de\\\\u05d3\\\\u05d5 \\\\u05d9\\\\u05d7\\\\u05d3\\\\u05d9\\\\u05d5 \\\\u2014.(\\\\u05d8\\\\u05b6\\\\u05e4\\\\u05b7\\\\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class=\\\\"footnote\\\\">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \\\\u201cI call unto them,\\\\u201d that is, unto heaven and earth, they \\\\u201cstood up together,\\\\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \\\\u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05da \\\\u05e2\\\\u05de\\\\u05d3\\\\u05d5</span> \\\\u201cthey stand up<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey continue.\\\\u201d This quotation is to show that the verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span> has also the meaning \\\\u201cto stand as a servant,\\\\u201d \\\\u201cto attend.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05d5 \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05e2\\\\u05de\\\\u05d3\\\\u05ea\\\\u05d9</span> \\\\u201cbefore whom I stand\\\\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\\\\u201d (Ps. cxix. 91). For else<sup>22</sup><i class=\\\\"footnote\\\\">That is, if the words \\\\u201cI call unto them\\\\u201d had not the meaning, \\\\u201cI give commands to them, as to my servants,\\\\u201d but were the description of their creation, identical with \\\\u201cI commanded them to come into existence.\\\\u201d</i> how should God call them, when not yet existing?"], ["<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \\\\u201cHis arm\\\\u201d against the Chald\\\\u00e6ans. It is, however, also possible, that the possessive pronoun \\\\u201chis\\\\u201d (\\\\u05d5) in \\\\u201chis pleasure\\\\u201d and \\\\u201chis arm\\\\u201d refers to Cyrus."], ["<i>I</i>, <i>even I</i>. The word \\\\u201cI\\\\u201d is repeated to express the idea: \\\\u201cI who am always the same.\\\\u201d <i>I have called him,</i> namely Cyrus."], ["<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \\\\u201cThey are decreed now, and not from the beginning\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">According to the Gaon, the words \\\\u201cFrom the time that it was,\\\\u201d refer to a very remote time, indicated in the phrase \\\\u201cfrom the beginning,\\\\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \\\\u201cI\\\\u201d in the phrase, \\\\u201cThere am I,\\\\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \\\\u201cfrom the beginning,\\\\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \\\\u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05d4\\\\u05de\\\\u05dc\\\\u05d0\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201cthese angels,\\\\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> is probably a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b6\\\\u05dc</span> \\\\u201cunto.\\\\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \\\\u201cThe decree of the Almighty.\\\\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5</span> <i>And His spirit,</i> that is His angel.\\\\u201d<sup>25</sup><i class=\\\\"footnote\\\\">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5</span> with <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d0\\\\u05e0\\\\u05d9</span> ; \\\\u201cThere was I and His angel.\\\\u201d</i> The Gaon says, that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5\\\\u2550\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05d7\\\\u05d5</span> \\\\u201cby His spirit;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05e9\\\\u05d5 \\\\u05d9\\\\u05d9 \\\\u05d5\\\\u05e2\\\\u05d6\\\\u05d5</span> \\\\u201cseek the Lord in His strength ;\\\\u201d but there is no necessity to assume that."], ["<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05d0</span> <i>Oh that.</i> The \\\\u05d0 is paragogic; comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d4\\\\u05dc\\\\u05db\\\\u05d5\\\\u05d0</span> \\\\u201cthat went\\\\u201d (Jos. x. 24). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d9</span> <i>Then had been.</i> The \\\\u05d5 has here the same meaning as <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\\\\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\\\\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCAAyADUDASIA\\\\nAhEBAxEB/8QAGgABAQADAQEAAAAAAAAAAAAAAAgGBwkEBf/EADIQAAEDAwQABAQDCQAAAAAAAAEC\\\\nAwQABREGBxIhCBMxQSJRYYEUFRYYI1RWlJWh0dL/xAAUAQEAAAAAAAAAAAAAAAAAAAAA/8QAFBEB\\\\nAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8AsulKUClKUGlPFft/uTruw2dO3Wp3bU7BecVM\\\\nhpmuRRMCi2UK5o6JbKCQFdfESDkAHS1v2K8VkmOHXt3JEJeSPKf1VPKh9fgSof5q1KUEybfbTeJK\\\\n1RZUe7b0R0DmnyS4XrkVDGSebvBSezjHfp7e6qbpQKUpQKUpQKnOKxvsx4wXXnPzB7QL3IDk8fwC\\\\nIwYyCE+zwWQPTJVnvj2KGny40CDInTH0MRo7SnXnVnCUISMqUT8gATWh9F+LDbTU+vWtKMsXiEJc\\\\noRYNwksoDD6j0nOFc0cldJyn3BVx7ADf1KUoJ78Pt+n658Q26WqTf5Dtpta2rNAt3m5aCEqUPOCM\\\\nnjksqIPXLzXPTGBQlcrE3jcrY/cO7wLbdLrYbo28pp8usgJloSs8XChYUhaTgqSr4hgnBIPeV23x\\\\nW73xX1OP6piz0lPENyLXGCQcjv8AdoSc/fHfpQdKKVzbY8WO9jc92SvUMF5pYITGXbGA236dgpSF\\\\n+3uo+p+lez9rzeX+Ns39uT/uguLfixXXU2zeq7FY0ebcpltdbjt8+JdVjPAH5qAKRnrvsgd1yquV\\\\nuutlnJYuMGbbZaPjDchpTTgwSM4UAfUHv5itz3DxW74T1stxNQxISwSOMW1sKLhOMA+Yhf2xj19+\\\\nqzrZvbzdPfDc+26y3dRdVWK1BKwufFEVMnicpaZbSlA4k9qWlOCARnJFBbmnnpkmwW6RcG1NzHYr\\\\nS5CFI4FLhQCoFJ9O89e1K91KDw3qzWi9xTEvNqg3KOQQWpcdDyCCMEYUCOx0alTeDRGi4O4t0iwt\\\\nIafix0eTwaZtrKEJyygnACcDsk/elKDEv0npb+WrN/Qtf81kW2ui9HS9d2iNK0nYX2HJAC23bc0p\\\\nKhg9EFODSlBV1l0xpqyeX+S6etNs8pJQ3+EhNs8E/IcQMD6V9alKBSlKD//Z\\\\n\\\\"> in Arabic.<sup>26</sup><i class=\\\\"footnote\\\\">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \\\\u201cas the waves of the sea.\\\\u201d"], ["<i>Thy seed.</i> The number of thy children. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d8\\\\u05e0\\\\u05da\\\\u2550\\\\u05de\\\\u05e2\\\\u05d9\\\\u05da</span> Thy womb.<sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThy bowels.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e2\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class=\\\\"footnote\\\\">\\\\u201cThe sand\\\\u201d refers to \\\\u201cthe sea,\\\\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \\\\u201cthe bowels of the sea\\\\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed."], ["<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e6\\\\u05de\\\\u05d0\\\\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd they thirsted not.\\\\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d6\\\\u05d1\\\\u05d5</span> <i>And gushed out.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d1</span> \\\\u201crunning\\\\u201d (Lev. xv. 2)."], ["<i>There is no peace unto the wicked,</i> that is, \\\\u201cunto the wicked of Israel,\\\\u201d as some explain, or \\\\u201cunto the Babylonians;\\\\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians."]], [["<i>Unto me,</i> that is \\\\u201cunto the prophet.\\\\u201d <i>From far.</i> That live far away; or \\\\u201cthings that will happen in remote future.\\\\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class=\\\\"footnote\\\\">Comp. c. xlviii. Note 10.</i>"], ["<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \\\\u201chath hid me in the shadow of His hand,\\\\u201d which is to the prophet as the sheath to the sword; comp. \\\\u201cin His quiver hath he hid me.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d5\\\\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class=\\\\"footnote\\\\">I. E. adds <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05d0\\\\u05d4</span> \\\\u201cseen,\\\\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>"], ["<em>And said</em>. And God said. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> <em>Israel</em>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cO Israel.\\\\u201d</i> That is, \\\\u201cThou art an Israelite of whom I am proud;\\\\u201d or \\\\u201cThou art Israel,\\\\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation."], ["<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd my work.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05e8 \\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea</span> \\\\u201cthe wages of one that is hired\\\\u201d (Lev. xix. 13)."], ["<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNot.\\\\u201d</i> The original reading is <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5</span> \\\\u201cunto him,\\\\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d0\\\\u05e1\\\\u05e3</span> is: \\\\u201cWill not die;\\\\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class=\\\\"footnote\\\\">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> of the text is the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class=\\\\"footnote\\\\">The quiescent letter after Holem (\\\\u014d) which is also called mater lectionis, is generally <span dir=\\\\"rtl\\\\">\\\\u05d5</span>, but sometimes <span dir=\\\\"rtl\\\\">\\\\u05d0</span>, so that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> can sometimes he written for <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5</span>. See \\\\u201cTwo Treatises,\\\\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>"], ["<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe preserved.\\\\u201d \\\\u201cBesieged.\\\\u201d</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe preserved.\\\\u201d \\\\u201cBesieged.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cdesolate\\\\u201d (i. 8).\\\\u2014Not alone wilt thou bring Israel back, \\\\u201cbut I will give thee for a light of nations.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05ea\\\\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat thou mayest be my salvation.\\\\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>."], ["<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d6\\\\u05d4</span> <em>To him who is despised</em>. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d6\\\\u05d4</span> is an adjective. <a name=\\\\"page\\\\"/><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05e2\\\\u05d1</span> It is either a causative verb, meaning: \\\\u201ccausing to abhor,\\\\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \\\\u201cabhorring,\\\\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\\\\u2014The suffix <span dir=\\\\"rtl\\\\">\\\\u05da</span> in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d1\\\\u05d7\\\\u05e8\\\\u05da</span> \\\\u201cand He chose thee,\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd he shall choose thee.\\\\u201d</i> shows that this explanation is right.<sup>10</sup><i class=\\\\"footnote\\\\">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05ea \\\\u05e8\\\\u05e6\\\\u05d5\\\\u05df \\\\u05e2\\\\u05e0\\\\u05d9\\\\u05ea\\\\u05d9\\\\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class=\\\\"footnote\\\\">See preceding note. The meaning of the phrase according to I. E. is: \\\\u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\\\\u201d</i> Many, in opposition to the context, refer the pronoun \\\\u201cthee\\\\u201d to Cyrus. R. Moses thinks that the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05ea \\\\u05e8\\\\u05e6\\\\u05d5\\\\u05df</span> has the same meaning as in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05e8\\\\u05d7\\\\u05d1 \\\\u05d9\\\\u05d4</span> (Ps. cxviii. 5), namely: \\\\u201cwith.\\\\u201d It is not at all unlikely that his opinion is right."], ["<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc."], ["<em>They will not</em>, etc. When they return to Zion. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \\\\u201cThe sun shall not smite thee by day\\\\u201d (Ps. cxxi. 6)."], ["<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05de\\\\u05d5\\\\u05df</span>, together with the feminine <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05dc\\\\u05d5\\\\u05ea</span>, comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d0\\\\u05d5</span> \\\\u201cye (daughters of Jerusalem) find\\\\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class=\\\\"footnote\\\\">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class=\\\\"footnote\\\\">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05de\\\\u05d5\\\\u05df</span> means: \\\\u201cthey\\\\u2014that will return\\\\u2014will be high,\\\\u201d as if the prophet said: they will walk high on my paths (<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e1\\\\u05dc\\\\u05ea\\\\u05d9</span>)."], ["<em>From far</em>, from the east.<sup>14</sup><i class=\\\\"footnote\\\\">The phrase \\\\u201cFrom far,\\\\u201d is explained to refer to \\\\u201cThe east,\\\\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class=\\\\"footnote\\\\">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class=\\\\"footnote\\\\">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e1\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> is perhaps connected with <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e0\\\\u05d4</span> \\\\u201cbush.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> means perhaps \\\\u201cbushes\\\\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea \\\\u05e1\\\\u05e0\\\\u05d4</span> \\\\u201cit is derived from <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e0\\\\u05d4</span> \\\\u2018bush,\\\\u2019\\\\u201d than <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05e0\\\\u05d4 \\\\u05de\\\\u05d6\\\\u05d0\\\\u05ea \\\\u05d4\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05d4</span>, \\\\u201cthe word <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e0\\\\u05d4</span> is of the same root.\\\\u201d</i>"], ["<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class=\\\\"footnote\\\\">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \\\\u201cheaven,\\\\u201d \\\\u201cearth,\\\\u201d mountains,\\\\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \\\\u201csing\\\\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way."], ["<em>But Zion said</em> before the redemption,<sup>18</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05d3\\\\u05dd \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05dc\\\\u05d4</span> but it may be inferred from the context, that I. E. meant here <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05d3\\\\u05dd \\\\u05d4\\\\u05d2\\\\u05d0\\\\u05d5\\\\u05dc\\\\u05d4</span> \\\\u201cbefore the redemption.\\\\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class=\\\\"footnote\\\\">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>"], ["<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc\\\\u2550\\\\u05e2\\\\u05d5\\\\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05d0\\\\u05dc\\\\u05d7 \\\\u05ea\\\\u05e9\\\\u05db\\\\u05d7\\\\u05e0\\\\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class=\\\\"footnote\\\\">This is the translation according to the Hebrew text <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05e2\\\\u05e6\\\\u05de\\\\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05de\\\\u05df</span> is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05df</span> \\\\u201ctheir sucking children.\\\\u201d</i> or there are women that forget these,<sup>19a</sup><i class=\\\\"footnote\\\\">According to the first explanation the pronoun <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201cthese\\\\u201d is the subject of the sentence, and refers to the women; according to the second to the \\\\u201csucking child\\\\u201d and the \\\\u201cson of her womb.\\\\u201d</i> yet will I not forget thee. \\\\u201cHer sucking child\\\\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength."], ["<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \\\\u201cthe palms of my hand;\\\\u201d<sup>20</sup><i class=\\\\"footnote\\\\">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \\\\u201cI shall see thee continually;\\\\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation."], ["<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee."], ["<em>All of them</em>. All of thy children.<sup>21</sup><i class=\\\\"footnote\\\\">According to I. E. the pronoun \\\\u201cthem\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05c7 \\\\u05dd</span> in <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05bc\\\\u05bb\\\\u05dc\\\\u05bc\\\\u05c7\\\\u05dd</span>) refers to \\\\u201cthy children\\\\u201d of the preceding verse, though separated from it by the sentence \\\\u201cthy destroyers and they that made thee waste shall go forth of thee.\\\\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b5\\\\u05e6\\\\u05b5\\\\u05d0\\\\u05d5\\\\u05bc</span> is used instead of the past <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05c7\\\\u05e6\\\\u05c7\\\\u05d0\\\\u05d5\\\\u05bc</span>.<span dir=\\\\"ltr\\\\"><sup>22</sup><i class=\\\\"footnote\\\\">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e7\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u05db\\\\u05dc\\\\u05d4 \\\\u2550 \\\\u05db\\\\u05db\\\\u05dc\\\\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs a bride doeth.\\\\u201d I. E. supplies the noun <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d9</span> \\\\u201cornament,\\\\u201d from the preceding verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e7\\\\u05e9\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cand bind them.\\\\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e9\\\\u05da \\\\u05e2\\\\u05e6\\\\u05de\\\\u05d5 \\\\u05d5\\\\u05d0\\\\u05d7\\\\u05e8 \\\\u05e2\\\\u05de\\\\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea \\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da \\\\u2550 \\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cInstead of Thy waste places.\\\\u201d<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThy waste places.\\\\u201d I. E. supplies the preposition <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea</span> \\\\u201cinstead of,\\\\u201d because the second person fem. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e6\\\\u05e8\\\\u05d9</span> does not agree with the plural <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da ,\\\\u05e9\\\\u05de\\\\u05de\\\\u05ea\\\\u05d9\\\\u05da</span>.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05e2\\\\u05d9</span> \\\\u201cfor my transgressions\\\\u201d (Mic. vi. 7); <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cinstead of calves\\\\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \\\\u201cthey that swallowed them up, will be far away.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e9\\\\u05d4 \\\\u05dc\\\\u05d9</span> <em>Give place unto me</em>. Lit. \\\\u201cGo thither for my sake.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e9 \\\\u05d4\\\\u05dc\\\\u05d0\\\\u05d4</span> \\\\u201cstand back\\\\u201d (Gen. xix. 9)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d3</span> \\\\u201csolitary\\\\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class=\\\\"footnote\\\\">Comp. Rashi <em>ad locum</em>.</i> for <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8</span> \\\\u201cto depart\\\\u201d is a neuter verb. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e4\\\\u05d4</span> <em>where</em>. It is a compound of two words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9</span> and <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d4</span>."], ["<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \\\\u201cI shall make known this my salvation.\\\\u201d <em>And they shall bring thy sons</em>. By \\\\u201cthey\\\\u201d the Non-Israelites are to be understood. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5\\\\u05e6\\\\u05df</span> <em>In their lap</em>.<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn their arms.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e6\\\\u05d2\\\\u05d9</span> \\\\u201cmy lap\\\\u201d (Neh. v. 13)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05de\\\\u05e0\\\\u05d9\\\\u05da</span> <em>Thy nursing fathers</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d9 \\\\u05d0\\\\u05de\\\\u05df</span> \\\\u201cand he brought up\\\\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel."], ["<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05dc\\\\u05e7\\\\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dd \\\\u05e9\\\\u05d1\\\\u05d9 \\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7 \\\\u05d9\\\\u05de\\\\u05dc\\\\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLawful.\\\\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?"], ["<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \\\\u201ccausing terror;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d1\\\\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d1</span>; others by metathesis from <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9\\\\u05d1</span>;<span dir=\\\\"ltr\\\\"><sup>28</sup><i class=\\\\"footnote\\\\">There is in fact no difference between the two views, whether we assume a new root <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d1</span> which has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9\\\\u05d1</span>, or say that it is the same root, the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> having changed its place; in both cases <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d1</span> is a noun, meaning \\\\u201che that contendeth.\\\\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class=\\\\"footnote\\\\">See I. E. on xxviii. 12, and note 13.</i> the relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span> \\\\u201cwho\\\\u201d must be supplied before <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d1\\\\u05da</span>, which he explains to be the third person singular masculine future of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d9\\\\u05d1</span>; he overlooked, however, the parallel instance of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d1\\\\u05d9</span> \\\\u201cthat strive with me\\\\u201d (Ps. xxxv. 1).<sup>30</sup><i class=\\\\"footnote\\\\">This form cannot be explained to be the future, since in that case it would be <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05d1\\\\u05b5\\\\u05e0\\\\u05b4\\\\u05d9</span> \\\\u201che that contends with me,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05bc\\\\u05e0\\\\u05b4\\\\u05d9</span> \\\\u201cthey that contend with me.\\\\u201d</i> In short it is an irregular form."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05da</span> <em>That oppress thee</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d2\\\\u05d5</span> \\\\u201cye shall not oppress\\\\u201d (Lev. xxv. 17). Others say that it means: \\\\u201cthy numberers,\\\\u201d comparing it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201cthat telleth\\\\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class=\\\\"footnote\\\\">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05de\\\\u05dd = \\\\u05d3\\\\u05de\\\\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry."]], [["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05e8 \\\\u05db\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d5\\\\u05ea</span> Bill of divorcement.<sup>1</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d8 \\\\u05db\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05de\\\\u05db\\\\u05dd \\\\u05d5\\\\u05d1\\\\u05d9\\\\u05df \\\\u05d0\\\\u05e9\\\\u05ea\\\\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05de\\\\u05db\\\\u05dd \\\\u0597 \\\\u05d2\\\\u05d8 \\\\u05d1\\\\u05d9\\\\u05df \\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d5\\\\u05d1\\\\u05d9\\\\u05df \\\\u05d0\\\\u05e9\\\\u05ea\\\\u05d5</span>; or <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05d9\\\\u05ea\\\\u05d5\\\\u05ea \\\\u0597 \\\\u05d2\\\\u05d8 \\\\u05c3 \\\\u05d0\\\\u05de\\\\u05db\\\\u05dd \\\\u0597 \\\\u05d5\\\\u05d1\\\\u05d9\\\\u05df \\\\u05d0\\\\u05d9\\\\u05e9\\\\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\\\\u2014This verse seems to contradict the prophecy of Jeremiah, \\\\u201cI had put her away and given her a bill of divorce\\\\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \\\\u201cShe shall no more rise\\\\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah."], ["<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05e9 \\\\u05e7\\\\u05d3\\\\u05e8\\\\u05c2\\\\u05d5\\\\u05ea \\\\u2550 \\\\u05e7\\\\u05d3\\\\u05e8\\\\u05d5\\\\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWith blackness.\\\\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black."], ["<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9\\\\u05dd</span> <em>Learning</em>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLearned.\\\\u201d</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cLearned<sup>4</sup><i class=\\\\"footnote\\\\">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \\\\u201cthe pupils.\\\\u201d See c. iii. Note 5.</i>.\\\\u201d</i> It is an adjective; comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d3 \\\\u05de\\\\u05d3\\\\u05d1\\\\u05e8</span> \\\\u201cused to the wilderness\\\\u201d (Jer. ii. 24); <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05de\\\\u05d3\\\\u05d9\\\\u05dd</span> \\\\u201cas the pupils\\\\u201d (at the end of this verse). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d3\\\\u05e2\\\\u05ea \\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05ea \\\\u05d9\\\\u05e2\\\\u05e3 \\\\u05d3\\\\u05d1\\\\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea</span> is governed by <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d3\\\\u05e2\\\\u05ea</span> \\\\u201cto know;\\\\u201d it is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea</span> \\\\u201ctime,\\\\u201d or it is hap. leg.<sup>5</sup><i class=\\\\"footnote\\\\">The Hebrew text seems here to be corrupt. The words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df \\\\u05e2\\\\u05ea</span> are written twice, and the explanation of the word <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e3</span> which should follow that of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df \\\\u05e2\\\\u05ea \\\\u05d0\\\\u05d5 \\\\u05d4\\\\u05d9\\\\u05d0 \\\\u05de\\\\u05dc\\\\u05d4 \\\\u05d6\\\\u05e8\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05df \\\\u05e8\\\\u05e2 \\\\u05dc\\\\u05d4</span> were intended to be substituted for <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05dc\\\\u05e2\\\\u05d5\\\\u05ea \\\\u05dc\\\\u05e9\\\\u05d5\\\\u05df \\\\u05e2\\\\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \\\\u201chim that is weary,\\\\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e7\\\\u05d9\\\\u05e6\\\\u05d9\\\\u05dd</span>, but <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6</span> seems to be nothing but a mutilated <span dir=\\\\"rtl\\\\">\\\\u05e9</span>; and the original form of the phrase probably was <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e7\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cdifficult things.\\\\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord."], ["<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger."], ["<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name."], ["<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me."], ["<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \\\\u201cWho will,\\\\u201d etc."], ["<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \\\\u201cwax old as a garment.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05dc\\\\u05d5</span> <em>They shall wax old</em>. They shall perish."], ["<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0 \\\\u05d9\\\\u05d9</span> \\\\u201chim that feareth the Lord.\\\\u201d The meaning of the sentence is, \\\\u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\\\\u201d etc.<sup>7</sup><i class=\\\\"footnote\\\\">According to this explanation, vers. 10 qualifies the term <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05dd</span> \\\\u201call of them\\\\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \\\\u201cthat walketh in darkness,\\\\u201d describe \\\\u201cHis servant,\\\\u201d the prophet,<sup>8</sup><i class=\\\\"footnote\\\\">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \\\\u201call of them.\\\\u201d There is none among them that acts according to the words of the prophet, who is described here \\\\u201cto be walking in darkness,\\\\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \\\\u201cWho is among you, etc.,\\\\u201d that is, \\\\u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\\\\u201d This is the right explanation, and it is confirmed by the words which follow."], ["<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class=\\\\"footnote\\\\">First, it corresponds to <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9</span> \\\\u201cfire\\\\u201d in the parallel phrase; secondly, it is connected with the verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e8\\\\u05ea\\\\u05dd</span> \\\\u201cye have kindled.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05d6\\\\u05e8\\\\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class=\\\\"footnote\\\\">The verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05e8</span> \\\\u201cto compass about,\\\\u201d governs two accusatives, the one, <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d9\\\\u05e7\\\\u05d5\\\\u05ea</span> \\\\u201csparks,\\\\u201d is the thing which is put round, the other, <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d1\\\\u05dd</span> \\\\u201cyourselves,\\\\u201d which is understood, is the thing round which it is put By the omission of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05db\\\\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d4 \\\\u05ea\\\\u05e9\\\\u05db\\\\u05d1\\\\u05d5\\\\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05db\\\\u05d1 \\\\u05d3\\\\u05d5\\\\u05d3</span> \\\\u201cand David slept,\\\\u201d that is, \\\\u201cand David died\\\\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05d1</span> in this sense."]], [["<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \\\\u201cBehold, I will stand before thee there upon the rock\\\\u201d (Ex. xviii. 6).<sup>1</sup><i class=\\\\"footnote\\\\">By this quotation I. E. intends to prove the use of phrases like \\\\u201cto stand upon the rock,\\\\u201d \\\\u201cto look unto the rock\\\\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class=\\\\"footnote\\\\">This is the literal translation of the Hebrew text; but it is possible that the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span> is a superfluous repetition of the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c7\\\\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e0\\\\u05d5 \\\\u05e6\\\\u05d5\\\\u05e8 \\\\u05e9\\\\u05d7\\\\u05e6\\\\u05d1\\\\u05ea\\\\u05dd \\\\u2550 \\\\u05e6\\\\u05d5\\\\u05e8 \\\\u05d7\\\\u05e6\\\\u05d1\\\\u05ea\\\\u05dd</span> \\\\u201cthe rock of which you are hewn,\\\\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05d1\\\\u05ea</span> <em>The hole</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e7\\\\u05d1</span> \\\\u201cand bored\\\\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05db\\\\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span dir=\\\\"rtl\\\\"><sup>2</sup><i class=\\\\"footnote\\\\">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1\\\\u05db\\\\u05dd</span> instead of the past <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05ea\\\\u05db\\\\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class=\\\\"footnote\\\\">The feminine is here required, and if <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05d1\\\\u05dd</span> is not a verb, but a noun, the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span dir=\\\\"rtl\\\\">\\\\u05d4</span> or <span dir=\\\\"rtl\\\\">\\\\u05ea</span> is missing.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d0\\\\u05b2\\\\u05d1\\\\u05c7\\\\u05e8\\\\u05b0\\\\u05db\\\\u05b5\\\\u05d4\\\\u05d5\\\\u05bc</span> <em>And blessed him</em>. The <span dir=\\\\"rtl\\\\">\\\\u05d5</span> has Pathah, because <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d1\\\\u05e8\\\\u05db\\\\u05d4\\\\u05d5</span> is future: it means, \\\\u201cI told him that I should bless him;\\\\u201d and so it was. In the same way,"], ["<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants."], ["<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class=\\\\"footnote\\\\">Comp. I. E. on viii. 16 and 20.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05e0\\\\u05d9\\\\u05e2</span> <em>I will make to rest</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e8\\\\u05e0\\\\u05e2\\\\u05d4</span> \\\\u201cthe rest\\\\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class=\\\\"footnote\\\\">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \\\\u201cI will do in a moment, without delay.\\\\u201d The first explanation is better."], ["<em>Is near</em>, to be seen. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05d5\\\\u05e2\\\\u05d9</span> <em>Mine arms</em>, is the subject. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d9\\\\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time."], ["<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class=\\\\"footnote\\\\">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> The sky.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe heavens.\\\\u201d\\\\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \\\\u201cthe sky,\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e7\\\\u05d9\\\\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e8\\\\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class=\\\\"footnote\\\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> by the verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> has also the meaning \\\\u201cto become,\\\\u201d signifying a single act.</i> for ever."], ["<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives."], ["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \\\\u201cAnd His righteousness endureth for ever\\\\u201d (Ps. cxii. 8).<sup>8</sup><i class=\\\\"footnote\\\\">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> by the verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d3</span>, which more exclusively expresses duration, while <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d4</span> has also the meaning \\\\u201cto become,\\\\u201d signifying a single act.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class=\\\\"footnote\\\\">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d4\\\\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRahab.\\\\u201d \\\\u201cThe proud.\\\\u201d</i><sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cRahab.\\\\u201d \\\\u201cThe proud.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201ctyrants\\\\u201d (Ps. xl. 5; lxxxvii. 4). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05dc\\\\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWounded.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201ctrembling\\\\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \\\\u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\\\\u201d etc. (Ez. xxix. 3)."], ["<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05ea\\\\u05d4\\\\u05d5\\\\u05dd \\\\u05e8\\\\u05d1\\\\u05d4</span> <em>The waters of the great deep</em>. Repeat <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05ea</span> \\\\u201cwhich hath dried\\\\u201d before these words. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05de\\\\u05d4</span> <em>That hath made</em>. It is in form similar to <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d1\\\\u05d4</span> \\\\u201cthat hath returned\\\\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first."], ["<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10)."], ["<em>I am he that comforteth you</em>. The pronouns \\\\u201cI\\\\u201d and \\\\u201cyou,\\\\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class=\\\\"footnote\\\\">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \\\\u201cAnd I have put my words in thy mouth.\\\\u201d</i> comp. \\\\u201cAnd I have put my words in thy mouth\\\\u201d (ver. 16). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8\\\\u2550\\\\u05d7\\\\u05e6\\\\u05d9\\\\u05e8</span> <em>As grass</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9 \\\\u05d0\\\\u05db\\\\u05dc\\\\u05d7</span> \\\\u201cas consuming fire\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cConsuming fire.\\\\u201d</i> (Deut. iv. 24)."], ["<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \\\\u201cI gave my back to the smiters\\\\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?"], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e2\\\\u05d4</span> <em>The captive exile</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e2\\\\u05d9\\\\u05dd</span> \\\\u201coppressors.\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWanderers.\\\\u201d \\\\u201cShall cause him to wander.\\\\u201d</i><sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWanderers.\\\\u201d \\\\u201cShall cause him to wander.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e6\\\\u05e2\\\\u05d5\\\\u05d4\\\\u05d5</span> \\\\u201cand they shall oppress them\\\\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class=\\\\"footnote\\\\">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e6\\\\u05e2\\\\u05d5\\\\u05d4\\\\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \\\\u201cbound;\\\\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \\\\u201cthat he may be loosed.\\\\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e0\\\\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWho divided.\\\\u201d</i> Some say that <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8 \\\\u2550 \\\\u05e8\\\\u05d2\\\\u05e2</span> \\\\u201cwho rebuketh,\\\\u201d by metathesis; others compare it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d2\\\\u05d5\\\\u05e2</span> \\\\u201crest\\\\u201d (Jer. vi. 17), and render it \\\\u201cwho giveth rest;\\\\u201d I approve of this latter explanation. <span dir=\\\\"rtl\\\\"><sup>17</sup><i class=\\\\"footnote\\\\">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span>; but indirectly I. E. intended by the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05e8 \\\\u05e9\\\\u05d4\\\\u05de\\\\u05d5 \\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5</span> to paraphrase the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05de\\\\u05d5 \\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5</span> and to indicate that, although placed after <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span> they do not express the effect, but rather the cause.</i>\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05de\\\\u05d5 \\\\u05d2\\\\u05dc\\\\u05d9\\\\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \\\\u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\\\\u201d \\\\u201cSea\\\\u201d and \\\\u201cwaves\\\\u201d are figurative expressions for the oppressors."], ["<em>I have covered thee</em> to protect thee against him, \\\\u201cwho was ready to destroy\\\\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05e1\\\\u05d5\\\\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span dir=\\\\"rtl\\\\">\\\\u05d9</span> is silent, according to the rule;<sup>18</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05e1\\\\u05d5\\\\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05b0\\\\u05e1\\\\u05d3</span> is fully corresponding to <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05b4\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05de\\\\u05d5\\\\u05b9\\\\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> mentioned in the preceding note.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05df</span> \\\\u201cto sleep\\\\u201d (Eccl. v. 11)."], ["<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e2\\\\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e2</span> \\\\u201cto fix\\\\u201d) to the bottom of the vessel. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e8\\\\u05e2\\\\u05dc\\\\u05d4</span> <em>Trembling</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05e2\\\\u05dc\\\\u05d5</span> \\\\u201cthey have been shaken\\\\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d9\\\\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d5</span> \\\\u201cyou may milk out\\\\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span> is perhaps a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05dd</span> or <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d9\\\\u05ea</span> s <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d4</span>, that of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d5</span> is <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e5</span>.</i> The meaning of this figure is, \\\\u201cthou hast received the full measure of evil.\\\\u201d"], ["<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05d3</span> <em>Shall be sorry</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05d5\\\\u05d3</span> \\\\u201cto mourn\\\\u201d (Job ii. 11). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05d9</span> <em>Two things</em>, etc. \\\\u201cDesolation\\\\u201d and \\\\u201cthe sword\\\\u201d are the same, for desolation accompanies the sword; \\\\u201cdestruction\\\\u201d and \\\\u201cfamine\\\\u201d are likewise the same;<sup>21</sup><i class=\\\\"footnote\\\\">The verse quoted by I. E. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05dc\\\\u05db\\\\u05dd \\\\u05de\\\\u05d8\\\\u05d4 \\\\u05dc\\\\u05d7\\\\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05e9\\\\u05d5\\\\u05d3 \\\\u05dc\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05e2\\\\u05dd \\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d1</span>; it proves only that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05d3</span> and <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e2\\\\u05d1</span> are connected together, but it contains nothing concerning the identity of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d3</span> and <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1</span>. The original Hebrew text probably contained also the words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d1\\\\u05e8 \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d4\\\\u05e8\\\\u05e2\\\\u05d1</span>, to which the quotation which follows refers.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05d1\\\\u05e8\\\\u05d9 \\\\u05dc\\\\u05db\\\\u05dd \\\\u05de\\\\u05d8\\\\u05d4 \\\\u05dc\\\\u05d7\\\\u05dd</span>. \\\\u201cand when I have broken the staff of your bread\\\\u201d (Lev. xxvi. 26). Others explain <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05dd</span> \\\\u201cIn pairs.\\\\u201d The evils come unto thee in pairs. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d9\\\\u2550\\\\u05de\\\\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05e4\\\\u05d5</span> <em>Have fainted</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05e3</span> \\\\u201cand he fainted\\\\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05d0</span> A bird.<sup>22</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cA wild bull.\\\\u201d</i> It is hap. leg. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05ea\\\\u05d5\\\\u05d0 \\\\u05de\\\\u05db\\\\u05de\\\\u05e8</span> \\\\u201cAs the bird of the net,\\\\u201d that is, the bird caught in a net. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05de\\\\u05e8</span> <em>Net</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d5</span> \\\\u201ctheir own nets\\\\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \\\\u201cthe fury of the Lord.\\\\u201d"], ["<em>Hear now</em>, the prophecy which follows in the next verses. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05db\\\\u05d5\\\\u05e8\\\\u05ea</span> <em>And drunken with</em>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d4</span> \\\\u201canger,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3</span> \\\\u201cwrath,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cevils.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">The supplement is deemed necessary by I. E. because <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05db\\\\u05d5\\\\u05bc\\\\u05e8\\\\u05b7\\\\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05d1 \\\\u05e2\\\\u05de\\\\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat pleadeth the cause of His people.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d4 \\\\u05e8\\\\u05d9\\\\u05d1</span> \\\\u201cthe cause of the widow\\\\u201d (i. 23)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d2\\\\u05d9\\\\u05da</span> <em>That afflict thee</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d5\\\\u05df</span> \\\\u201ctrouble.\\\\u201d It is Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d4</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d2\\\\u05d4</span> \\\\u201cHe hath afflicted\\\\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea."]], [["All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \\\\u201cDepart ye,\\\\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \\\\u201cthe uncircumcised and unclean shall no more come unto thee\\\\u201d (ver. 1.); \\\\u201cfor this is as the waters of Noah,\\\\u201d etc. (liv. 1); \\\\u201cthus have I sworn\\\\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class=\\\\"footnote\\\\">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3 \\\\u05d9\\\\u05d1\\\\u05d5\\\\u05d0</span> <em>Shall no more come</em>. As to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05d9\\\\u05e3</span> following each other without conjunction, comp: <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e8\\\\u05d1\\\\u05d5 \\\\u05ea\\\\u05d3\\\\u05d1\\\\u05e8\\\\u05d5</span> \\\\u201ctalk no more.\\\\u201d The conjunction <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b6</span> <span dir=\\\\"ltr\\\\"><sup>2</sup><i class=\\\\"footnote\\\\">That is <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b2\\\\u05e9\\\\u05c1\\\\u05b6\\\\u05e8</span>; I. E. says <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b6</span>, because he is more used to it than to the full form <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class=\\\\"footnote\\\\">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>"], ["<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class=\\\\"footnote\\\\">The word \\\\u201ctherefore\\\\u201d does not refer to the remark immediately preceding, but to the words of the text, \\\\u201cShake thyself from the dust,\\\\u201d which imply, that she was lying in the dust.\\\\u2014The words \\\\u201csit down\\\\u201d are to be contrasted with the lying in dust.</i> continues, \\\\u201cArise, sit down;\\\\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation."], ["<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you."], ["<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e4\\\\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05dc\\\\u05d9 \\\\u05e4\\\\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class=\\\\"footnote\\\\">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \\\\u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cAnd they that rule over them,\\\\u201d that is, the princes of Israel, or \\\\u201cHis poets;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201cthey that speak in proverbs\\\\u201d (Num. xxi. 27). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d5</span> <em>Ho\\\\u1e87l</em>.<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMake them to howl.\\\\u201d</i> The <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05e0\\\\u05d0\\\\u05e5\\\\u2550\\\\u05de\\\\u05e0\\\\u05d0\\\\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05e0</span> compensates for the omitted <span dir=\\\\"rtl\\\\">\\\\u05ea</span>.<span dir=\\\\"ltr\\\\"><sup>7</sup><i class=\\\\"footnote\\\\">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span>, but exceptionally of other verbs.</i></span>"], ["<em>Therefore my people shall know my name</em> when I shall proclaim, \\\\u201cBehold, it is I.\\\\u201d"], ["<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \\\\u201cBehold, it is I,\\\\u201d then \\\\u201chow beautiful,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d5\\\\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05d4</span> \\\\u201cto desire.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05d5\\\\u05d4</span> \\\\u201cdesire.\\\\u201d He who thinks that <span dir=\\\\"rtl\\\\">\\\\u05e0</span> in <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d5\\\\u05d5</span> is radical, is mistaken, although the root <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d0\\\\u05d4</span> \\\\u201cto be beautiful\\\\u201d is found in Rabbinical literature.<sup>8</sup><i class=\\\\"footnote\\\\">Comp. the phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05da \\\\u05e0\\\\u05d0\\\\u05d4 \\\\u05dc\\\\u05e9\\\\u05d1\\\\u05d7</span> \\\\u201cIt is becoming to praise Thee,\\\\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9</span> \\\\u201cbehold, it is I.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05e6\\\\u05e4\\\\u05d9\\\\u05da \\\\u05e0\\\\u05e9\\\\u05d0\\\\u05d5 \\\\u05e7\\\\u05d5\\\\u05dc \\\\u05d9\\\\u05d7\\\\u05d3\\\\u05d9\\\\u05d5 \\\\u05d9\\\\u05e8\\\\u05e0\\\\u05e0\\\\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class=\\\\"footnote\\\\">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e4\\\\u05d9\\\\u05dd \\\\u05e9\\\\u05d9\\\\u05e9 \\\\u05dc\\\\u05da</span> \\\\u201cwatchmen that are unto thee\\\\u201d as the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e4\\\\u05d9\\\\u05da</span> \\\\u201cthy watchmen,\\\\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05e9</span> is perhaps a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cappoint,\\\\u201d an <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05dc \\\\u05e6\\\\u05d5\\\\u05e4\\\\u05d9\\\\u05da</span> is to be translated accordingly: \\\\u201cLet there be the voice of thy own watchmen.\\\\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\\\\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \\\\u201cThat thou, Lord, art seen face to face\\\\u201d (Num. xiv. 14)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e6\\\\u05d7\\\\u05d5</span> <em>Break forth</em>. A poetical expression for \\\\u201cspeak.\\\\u201d The word has the same meaning in Arabic.<sup>10</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xiv. 7.</i>"], ["<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d5\\\\u2550\\\\u05d1\\\\u05d0\\\\u05e4\\\\u05e1</span> \\\\u201cin his land\\\\u201d (ver. 4); <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> \\\\u201cand my land\\\\u201d (xlvii. 8).<sup>11</sup><i class=\\\\"footnote\\\\">The phrase <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05d5\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9 \\\\u05e2\\\\u05d5\\\\u05d3</span> is according to this explanation, to be translated \\\\u201cI and my land shall remain for ever.\\\\u201d A. V., \\\\u201cI am, and none else beside me.\\\\u201d According to I. E. \\\\u201cI am, and none besides.\\\\u201d</i> To others the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is prosthetic; they compare, therefore, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> with <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d9\\\\u05e1\\\\u05ea</span> \\\\u201ca handful\\\\u201d (Ps. lxxii. 16).<sup>12</sup><i class=\\\\"footnote\\\\">It is difficult to see the connection between <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d9\\\\u05e1\\\\u05ea</span> \\\\u201chandful\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9</span> \\\\u201cends.\\\\u201d The latter is perhaps according to this translation to be rendered like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05dc\\\\u05c2\\\\u05d0\\\\u05c7\\\\u05d4\\\\u05bc</span> \\\\u201cthe fulness of\\\\u201d or \\\\u201cthe inhabitants of.\\\\u201d</i> I connect it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9 \\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9\\\\u05dd</span> \\\\u201cwaters to the ankles\\\\u201d (Ez. xlvii. 3).<sup>13</sup><i class=\\\\"footnote\\\\">The meaning of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1</span> is according to this explanation, \\\\u201cankle\\\\u201d \\\\u201cextremity,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e1\\\\u05d9 \\\\u05d0\\\\u05e8\\\\u05e5</span> \\\\u201cthe extremities of the earth,\\\\u201d or \\\\u201cthe ends of the earth.\\\\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class=\\\\"footnote\\\\">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \\\\u201carm of the Lord\\\\u201d by \\\\u201cMessiah.\\\\u201d</i>"], ["<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \\\\u201cDepart ye\\\\u201d is to indicate that it is to be done immediately. Comp. \\\\u201cTurn in, my lord, turn in to me\\\\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> \\\\u201cthere\\\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\\\u201cthere\\\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b4\\\\u05ea\\\\u05c2\\\\u05bc\\\\u05db\\\\u05c7\\\\u05d4\\\\u05bc</span>, since it could easily be connected with <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> \\\\u201call the nations.\\\\u201d The parallelism of the verse (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd\\\\u2550\\\\u05de\\\\u05ea\\\\u05db\\\\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> \\\\u201cthere\\\\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \\\\u201cthere\\\\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05c7\\\\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b4\\\\u05ea\\\\u05c2\\\\u05bc\\\\u05db\\\\u05c7\\\\u05d4\\\\u05bc</span>, since it could easily be connected with <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> \\\\u201call the nations.\\\\u201d The parallelism of the verse (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd\\\\u2550\\\\u05de\\\\u05ea\\\\u05db\\\\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class=\\\\"footnote\\\\">That is from c. l., if we are to consider \\\\u201cthe north\\\\u201d (xlix, 12) and \\\\u201cBabylon\\\\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05e8\\\\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span dir=\\\\"rtl\\\\">\\\\u05e8</span> is a guttural letter.<sup>17</sup><i class=\\\\"footnote\\\\">The root of the word is <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05e8</span>; the one <span dir=\\\\"rtl\\\\">\\\\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span dir=\\\\"rtl\\\\">\\\\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class=\\\\"footnote\\\\">The Law (<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d5\\\\u05e8\\\\u05d4</span>) is called here according to I. E. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc\\\\u05d9 \\\\u05d9\\\\u05d9</span> \\\\u201cthe vessels\\\\u201d or \\\\u201cthe instruments\\\\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation."], ["<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d0\\\\u05e1\\\\u05e4\\\\u05db\\\\u05dd</span> \\\\u201cAnd your gatherer,\\\\u201d that is, he who gathers the people scattered by the exile. I however, explain it \\\\u201cand your rereward;\\\\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e1\\\\u05e3</span> \\\\u201crereward\\\\u201d (Num. x. 25)."], ["The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \\\\u201cmy servant\\\\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \\\\u201che shall see his seed\\\\u201d (liii. 10), \\\\u201che shall prolong his days\\\\u201d (ib.)? This was not in fact the case. Again, \\\\u201cand he shall divide the spoil with the strong\\\\u201d (liii. 12).<sup>20</sup><i class=\\\\"footnote\\\\">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05d9\\\\u05d4 \\\\u05d2\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \\\\u201cthe Lord will go before you,\\\\u201d etc., which undoubtedly refers to the Israelites, and is followed by \\\\u201cSing, O barren,\\\\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class=\\\\"footnote\\\\">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \\\\u201cHe is despised and rejected of men,\\\\u201d \\\\u201che was taken from prison and judgment,\\\\u201d \\\\u201cand he made his grave with the wicked,\\\\u201d \\\\u201che shall see his seed, he shall prolong his days.\\\\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \\\\u201c<em>he shall scatter many nations</em>\\\\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \\\\u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\\\\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \\\\u201cBut I was like a lamb or an ox that is brought to the slaughter\\\\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \\\\u201cmy servant,\\\\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc \\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d9 \\\\u2550 )\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d9</span> \\\\u201cmy servant Israel,\\\\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d0</span> <em>Exalted</em>. It is Niphal."], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05de\\\\u05d5</span> <em>Were astonished</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05de\\\\u05de\\\\u05d5</span> \\\\u201cand shall be astonished\\\\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05df \\\\u05de\\\\u05e9\\\\u05d7\\\\u05ea \\\\u05de\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05de\\\\u05e8\\\\u05d0\\\\u05d4\\\\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201csaying\\\\u201d before this sentence.<sup>23</sup><i class=\\\\"footnote\\\\">That is, the words \\\\u201cHis visage is so marred more than any man\\\\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \\\\u201cHis visage was,\\\\u201d etc.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d7\\\\u05ea</span> <em>Marred</em>. It is an adjective. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d0\\\\u05e8\\\\u05d5</span> <em>And his form</em>. It is in form similar to <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d7\\\\u05d1\\\\u05d5</span> \\\\u201chis breadth\\\\u201d (Exod. xxv. 10).<sup>24</sup><i class=\\\\"footnote\\\\">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05c7\\\\u05d7\\\\u05b0\\\\u05d1\\\\u05bc\\\\ufb4b</span>) the other Holem (<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b9\\\\u05d0\\\\u05b2\\\\u05e8\\\\ufb4b</span>); this leads to the conjecture that I. E. read <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05c7\\\\u05d0\\\\u05b3\\\\u05e8\\\\ufb4b</span>.</i>\\\\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \\\\u201cHas the Jew a mouth, an eye, etc.?\\\\u201d This is the case among Mahometans as well as among Christians."], ["<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \\\\u201che will be high and exalted.\\\\u201d As it was true <sup>25</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05db\\\\u05df \\\\u05d0\\\\u05de\\\\u05ea\\\\u05e0\\\\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05d9\\\\u05d4 \\\\u05d6\\\\u05de\\\\u05df</span> \\\\u201cas there was a time.\\\\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05dd</span> \\\\u201cof them\\\\u201d and refers to <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05d9\\\\u05dd</span> \\\\u201cthose that saw them\\\\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d6\\\\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dc\\\\u05d5\\\\u2550\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall they see.\\\\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered."]], [["<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?"], ["<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class=\\\\"footnote\\\\">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor he shall grow up.\\\\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\\\\u2014comp., \\\\u201chis branches shall spread\\\\u201d (Hosea xiv. 7)\\\\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d0\\\\u05e8\\\\u05d5 \\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05d0\\\\u05d3\\\\u05dd</span> \\\\u201cand his form was marred more than that of the sons of men\\\\u201d (lii. 14). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05de\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05e0\\\\u05d7\\\\u05de\\\\u05d3\\\\u05d4\\\\u05d5 \\\\u2550 \\\\u05d5\\\\u05dc\\\\u05d0 \\\\u05de\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u05d5\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d3\\\\u05d4\\\\u05d5</span> \\\\u201cthere is no beauty, nor do we desire him;\\\\u201d the negation <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> before <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d0\\\\u05d4</span>, refers also to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d3\\\\u05d4\\\\u05d5</span>; comp. Prov. xxi. 14."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05d3\\\\u05dc \\\\u05d0\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd rejected of men.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05ea \\\\u05d0\\\\u05d9\\\\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9</span> is to be compared with the same word in the phrase <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9 \\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05de\\\\u05dc\\\\u05d7\\\\u05de\\\\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \\\\u201ca being;\\\\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him."], ["<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05d5\\\\u05e2</span> <em>Stricken</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e2</span> \\\\u201cplague\\\\u201d (Lev. xiii. 5). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05bb\\\\u05d1\\\\u05bc\\\\u05b5\\\\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \\\\u201cAll we like sheep have gone astray\\\\u201d (ver. 6)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d5\\\\u05dc\\\\u05dc</span> <em>Slain</em>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWounded.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05dc</span> \\\\u201cslain\\\\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \\\\u201cthe chastisement of our peace is upon him;\\\\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \\\\u201cAnd there will be a time of trouble\\\\u201d (Dan. xii. 1); moreover, when the angels said, \\\\u201cAll the earth is dwelling in peace;\\\\u201d one of them asked, \\\\u201cHow long wilt Thou not pity Jerusalem ?\\\\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy."], ["<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \\\\u201chim smitten of God\\\\u201d (ver. 4), comp. \\\\u201cSurely our fathers have inherited lies,\\\\u201d etc. (Jer. xvi. 14). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2</span> <em>Hath laid</em>. Lit. \\\\u201cHath caused to meet;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05d2\\\\u05e2</span> \\\\u201cand he alighted\\\\u201d (Gen. xxviii. 11). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> Lit. \\\\u201ciniquity;\\\\u201d here it means the punishment for the iniquity. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> \\\\u201cpunishment\\\\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class=\\\\"footnote\\\\">The passage referred to is <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05dc\\\\u05dd \\\\u05e2\\\\u05d5\\\\u05df \\\\u05d4\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d9</span> \\\\u201cfor the iniquity of the Amorites is not yet full\\\\u201d (A.V.). It requires, however, to be proved that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> in this passage means \\\\u201cpunishment.\\\\u201d</i> Lam. iv. 6). Some explain <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2</span> \\\\u201che caused to pray;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> has, according to their opinion, the usual meaning \\\\u201ciniquity;\\\\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \\\\u201cAnd seek the peace of the city,\\\\u201d etc. (Jer. xxix. 7). But <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> in this sense, joined with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05d1\\\\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class=\\\\"footnote\\\\">If <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2 \\\\u05d1</span> means \\\\u201cto pray to,\\\\u201d the meaning of the Hiphil <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05d1</span> is, \\\\u201cto cause to pray to,\\\\u201d and also, \\\\u201cto accept the prayer,\\\\u201d if the noun governed by the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is the same as the subject to the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2</span>; and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05d1\\\\u05e8</span> is to be translated, \\\\u201cHe caused to pray to Himself;\\\\u201d if, therefore, the phrase <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05d1\\\\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> is neither the one nor the other, since in the latter case, not \\\\u201cthe iniquity\\\\u201d but \\\\u201cthe atonement for the iniquity,\\\\u201d not \\\\u201cthe punishment,\\\\u201d but \\\\u201cthe cancelling of the punishment,\\\\u201d (not <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05df</span> but <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e4\\\\u05e8\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05df</span>) is the object of the prayer.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \\\\u201cYet he does not open his mouth,\\\\u201d is repeated to express the continuity of this fact."], ["<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05d7\\\\u05d7</span> <em>Shall declare</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d9\\\\u05d7</span> \\\\u201cspeak\\\\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \\\\u201cthey were already as cut off out of the land of the living.\\\\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \\\\u201che was slain for our transgressions\\\\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05dd\\\\u2550\\\\u05dc\\\\u05de\\\\u05d5</span> \\\\u201cTo them,\\\\u201d that is, \\\\u201cto the Israelites.\\\\u201d"], ["Some refer this verse to those Israelites that die in exile; others derive <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05ea\\\\u05d9\\\\u05d5</span> from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d4</span> \\\\u201chigh place;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05ea\\\\u05d9\\\\u05de\\\\u05d5</span> \\\\u201ctheir high places\\\\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05e8\\\\u05d5\\\\u2550\\\\u05d1\\\\u05de\\\\u05ea\\\\u05d9\\\\u05d5</span> \\\\u201chis tomb.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e9\\\\u05e2\\\\u2550\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cRich.\\\\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \\\\u201cLet me die with the Philistines\\\\u201d (Jud. xvi. 20). As to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05df</span> \\\\u201che longed to give;\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd be made.\\\\u201d \\\\u201cAnd warred.\\\\u201d\\\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\\\u00fbs.</i><sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd be made.\\\\u201d \\\\u201cAnd warred.\\\\u201d\\\\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\\\\u00fbs.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05dc\\\\u05d7\\\\u05dd</span> \\\\u201cand he intended to fight\\\\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \\\\u201cbecause he had done no violence.\\\\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05c7\\\\u05de\\\\u05d5\\\\u05c2\\\\u05ea</span> does not change in the construct state into <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05de\\\\u05d5\\\\u05c2\\\\u05ea</span>, as is the case in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05de\\\\u05c2\\\\u05ea\\\\u05c7\\\\u05d9\\\\u05d5</span>, I answer, that this noun has two forms in the plural, like <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05d9\\\\u05e1</span> \\\\u201cofficer:\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05c7\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05e1\\\\u05b5\\\\u05d9</span> (Gen. xl. 7); and <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05b0\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05e1\\\\u05b5\\\\u05d9</span> (Est. vi. 14)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05bc\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05d0\\\\u05d5\\\\u05c2</span> <em>To bruise him</em>. It is in form similar to <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05bc\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05e8\\\\u05d5\\\\u05c2</span>, \\\\u201cto speak with him\\\\u201d (Gen. xxxvii. 4). It is Piel. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05dc\\\\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05f4\\\\u05d4</span>, but conjugated like a verb <span dir=\\\\"rtl\\\\"><sup>10</sup><i class=\\\\"footnote\\\\">The Hiphil of the verb <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05f4\\\\u05d0</span> has Hirek in the second syllable followed by <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0</span>, <em>e.g</em>. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d0</span> \\\\u201che called,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b4\\\\u05e7\\\\u05b0\\\\u05e8\\\\u05b4\\\\u05d9\\\\u05d0</span>, while the Hiphil of the verb <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05f4\\\\u05d4</span> has Kamez followed by <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, <em>e.g</em>. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05d4</span> \\\\u201che met,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b4\\\\u05e7\\\\u05b0\\\\u05e8\\\\u05c7\\\\u05d4</span>. This distinction is, however, not always adhered to: so here <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05dc\\\\u05b4\\\\u05d9</span>, the apocopated form of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05d0</span>, instead of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05dc\\\\u05c7\\\\u05d4</span> the root being <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d4</span>.</i>;\\\\u05dc\\\\u05f4\\\\u05d0</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05d0\\\\u05d9\\\\u05d4 \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d7\\\\u05dc\\\\u05d4</span> \\\\u201cthe sicknesses which the Lord hath laid upon it\\\\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd \\\\u05ea\\\\u05e9\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05dd \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen thou shalt make his soul an offering for sin.\\\\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class=\\\\"footnote\\\\">The corresponding words of the Hebrew text are <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d4\\\\u05e9\\\\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d4</span>, which was wrongly changed into <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d4\\\\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05de\\\\u05dc \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5 \\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d4 \\\\u05d9\\\\u05e9\\\\u05d1\\\\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe shall see of the travail of his soul, and shall be satisfied.\\\\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7 \\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d9 \\\\u05dc\\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d3\\\\u05e2\\\\u05ea\\\\u05d5 \\\\u05d9\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall my righteous servant justify many.\\\\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class=\\\\"footnote\\\\">The passage referred to, \\\\u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\\\\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow."], ["<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd</span> <em>with the great</em>\\\\u2014comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> \\\\u201cchief\\\\u201d (Est. i. 8)\\\\u2014to signify \\\\u201cthe prophets,\\\\u201d and understand by <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd</span> <em>the strong</em> \\\\u201cthe patriarchs.\\\\u201d <sup>16</sup><i class=\\\\"footnote\\\\">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201cgreat,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cmighty\\\\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \\\\u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\\\\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df \\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd \\\\u2550 \\\\u05d0\\\\u05ea \\\\u05e2\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cof the strong;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05d4\\\\u05e2\\\\u05d9\\\\u05e8</span> \\\\u201cfrom the city\\\\u201d (Exod. ix. 29). <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05e8\\\\u05d4</span> <em>He poured out</em>. Some render it, \\\\u201che has discovered;\\\\u201d that is, \\\\u201che has done publicly.\\\\u201d I think it is to be compared with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e2\\\\u05e8</span> \\\\u201cand she emptied\\\\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05e2\\\\u05b7\\\\u05e8</span> the apocopated form of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05e2\\\\u05c7\\\\u05e8\\\\u05b6\\\\u05d4</span> is Piel, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b6\\\\u05e2\\\\u05b1\\\\u05e8\\\\u05b8\\\\u05d4</span> is Hiphil.</i> and especially with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e2\\\\u05e8 \\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d9</span> \\\\u201cdo not pour out my soul\\\\u201d (Psalm cxli. 8), and to be rendered \\\\u201che poured out.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea</span> And with. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05e2\\\\u05d9\\\\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \\\\u201cthe transgressors,\\\\u201d the heathen nations are meant.<sup>18</sup><i class=\\\\"footnote\\\\">That vexed and illtreated Israel.</i>"], ["I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class=\\\\"footnote\\\\">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\\\\u2014lxvi., have no inner connexion throughout, and that in this portion <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d1\\\\u05d3\\\\u05d9</span> \\\\u201cmy servant\\\\u201d refers to Israel. His own opinion is, that \\\\u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \\\\u201cmy servant,\\\\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \\\\u201cI gave my back to the smiters,\\\\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>"]], [["<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \\\\u201cbarren\\\\u201d and \\\\u201ca woman that did not bear\\\\u201d\\\\u2014the latter attribute being the explanation of the former\\\\u2014because of its small number. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05dc\\\\u05d9 ,\\\\u05e4\\\\u05e6\\\\u05d7\\\\u05d9</span>. I have already explained these two words.<sup>1</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d7\\\\u05dc\\\\u05d4</span> <em>That didst not travail with child</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201ctrembling\\\\u201d (Ex. xv. 14); repeat <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e7\\\\u05e8\\\\u05d4</span> \\\\u201cO barren\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d4 .\\\\u05d7\\\\u05dc\\\\u05d4 \\\\u05dc\\\\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class=\\\\"footnote\\\\">The explanation introduced by the words <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05d3\\\\u05e2\\\\u05ea \\\\u05e8\\\\u05de\\\\u05f4\\\\u05d4 \\\\u05d5\\\\u05e2\\\\u05dc \\\\u05d3\\\\u05e8\\\\u05da \\\\u05d0\\\\u05de\\\\u05ea</span>, \\\\u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\\\\u201d refers doubtlessly to the words <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d4</span>, \\\\u201cthe children of the married woman.\\\\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc</span>), that is, every nation that has its own king, is meant here by <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d4</span> \\\\u201cthe married wife.\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\\\\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>"], ["<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d8\\\\u05d5</span> <em>Let them stretch forth</em>. Let \\\\u201cthe children of the desolate\\\\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class=\\\\"footnote\\\\">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201cand one said\\\\u201d (Gen. xlviii. 1). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05d7\\\\u05e9\\\\u05db\\\\u05d9</span> <em>Prevent</em><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSpare not.\\\\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\\\\u2014The restoration of the towns and villages is meant by this figure."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05e8\\\\u05d5\\\\u05e6\\\\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou shalt break forth.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e8\\\\u05e6\\\\u05ea</span> \\\\u201cand thou shalt spread abroad\\\\u201d (Gen. xxviii. 14). Some connect it with <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05e5</span> \\\\u201cto break forth\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d1\\\\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \\\\u201cthey\\\\u201d refers to <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2\\\\u05da</span> \\\\u201cthy seed.\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">I. E. makes this observation, as if to say, that in spite of the change in number (<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9\\\\u05e8\\\\u05e9</span> sing., <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e9\\\\u05d9\\\\u05d1\\\\u05d5</span> pl.) the noun <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2\\\\u05da</span> is the subject to both verbs.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05d7\\\\u05e4\\\\u05d9\\\\u05e8\\\\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d7\\\\u05e4\\\\u05e8\\\\u05d4</span> \\\\u201cand shall be confounded\\\\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class=\\\\"footnote\\\\">This is the translation of the words <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d6 \\\\u05dc\\\\u05d2\\\\u05dc\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9\\\\u05da</span>; but <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9\\\\u05da</span> is rather suspicious; for first, the third person <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9\\\\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe stay of the Israelites in Egypt is meant.\\\\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9\\\\u05da</span>, according to this explanation, is \\\\u201cthy vigour\\\\u201d or \\\\u201cthe period of thy vigour\\\\u201d\\\\u2014that is, the period of the independence of the Israelites, the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cthy widowhood,\\\\u201d the period of weakness and bereavement. According to the former explanation, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05de\\\\u05d9\\\\u05da</span> \\\\u201cthy youth\\\\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05da</span>, \\\\u201cthy widowhood,\\\\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e2\\\\u05b2\\\\u05dc\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05da\\\\u05b0 ,\\\\u05e2\\\\u05e9\\\\u05c1\\\\u05c2\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05da\\\\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e2\\\\u05b2\\\\u05dc\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05da\\\\u05b0 ,\\\\u05e2\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05da\\\\u05b0</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05d5\\\\u05b9\\\\u05e2\\\\u05b2\\\\u05dc\\\\u05b5\\\\u05da\\\\u05b0 ,\\\\u05e2\\\\u05d5\\\\u05b9\\\\u05e9\\\\u05b9\\\\u05b5\\\\u05da\\\\u05b0</span>.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b0\\\\u05e2\\\\u05e9\\\\u05c7\\\\u05c1\\\\u05d9\\\\u05d5</span> \\\\u201cin Him that made him\\\\u201d (Ps. cxlix. 2); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05dd</span> \\\\u201cGod;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05d5\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cLord;\\\\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class=\\\\"footnote\\\\">I. E. calls this form <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da</span> \\\\u201cThine husband\\\\u201d is here used for <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05da</span> \\\\u201cthy King.\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05da</span> \\\\u201cthy Maker\\\\u201d for <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05da</span> \\\\u201cthy God.\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d4 \\\\u05d8\\\\u05e2\\\\u05dd \\\\u05d1\\\\u05d5\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da \\\\u05db\\\\u05de\\\\u05d5 \\\\u05de\\\\u05dc\\\\u05db\\\\u05da \\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05da \\\\u05db\\\\u05de\\\\u05d5</span>. Lit. The meaning of \\\\u201cthy husband\\\\u201d is \\\\u201cthy king and thy God,\\\\u201d as <em>e.g</em>.; in his remark on <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05da</span> from <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05da</span>, and consider it as the explanation of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05da</span>, which is to be supplied; the emended text would be <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05da \\\\u05db\\\\u05de\\\\u05d5 \\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \\\\u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\\\\u201d etc., (Zeph. iii. 9)."], ["<em>As a woman forsaken</em>, etc. \\\\u201cThe reproach of Israel\\\\u2019s widowhood,\\\\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \\\\u201cthy Maker is thy husband,\\\\u201d etc., (ver. 5)\\\\u2014<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05d1\\\\u05ea</span> \\\\u201cgrieved\\\\u201d is an adjective, not a participle, which it resembles in form\\\\u2014the text continues therefore, \\\\u201cthe Lord hath called thee.\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e9\\\\u05ea \\\\u05e0\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05db\\\\u05d9 \\\\u05ea\\\\u05de\\\\u05d0\\\\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhen thou wast refused.\\\\u201d</i> thou hast been."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d2\\\\u05e2</span> <em>For a moment</em>. The preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is here pleonastic as in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05d4</span> \\\\u201cat the beginning\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201cat first.\\\\u201d<sup>16</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05df</span>; but since this word has the meaning \\\\u201cin the first month,\\\\u201d it is to be emended into <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d4</span>, \\\\u201cat first;\\\\u201d comp. I. E. on i. 26.\\\\u2014The <span dir=\\\\"rtl\\\\">\\\\u05d1</span> in <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d2\\\\u05e2</span> may justly be considered as superfluous, since <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span> is here used as a noun, and the accusative without the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> would likewise express the duration of time. This is not the case with <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05d7\\\\u05dc\\\\u05d4</span>, which without the preposition is a noun, \\\\u201cthe beginning;\\\\u201d with the preposition it is an adverb meaning \\\\u201cat first.\\\\u201d</i> Some say that the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span> is \\\\u201crebuke;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d2\\\\u05e2</span> \\\\u201cwho rebuketh.\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat divided.\\\\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class=\\\\"footnote\\\\">By the parallelism <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d2\\\\u05e2</span> is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d7\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cmercy.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05e6\\\\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \\\\u201cI hid my face for a moment.\\\\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness."], ["<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class=\\\\"footnote\\\\">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \\\\u201cNeither will I again smite any more every thing living as I have done,\\\\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class=\\\\"footnote\\\\">I. E. could better refer to the same word <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e6\\\\u05e3</span> \\\\u201cwrath,\\\\u201d used before (ver. 8).</i>"], ["<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class=\\\\"footnote\\\\">I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05de\\\\u05da</span> \\\\u201cthy peace,\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05de\\\\u05d9</span> \\\\u201cmy peace.\\\\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05d5\\\\u05d8\\\\u05d9\\\\u05e0\\\\u05d4</span> <em>Shall be removed</em>. It is the same form as <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05b6\\\\u05d9\\\\u05e0\\\\u05c7\\\\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> has two forms.<sup>22</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05c7\\\\u05d4</span> with preceding Sheva, and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05c7\\\\u05d4</span> with preceding Segol (<span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b6\\\\u05d9</span>); <em>e.g</em>., <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05c7\\\\u05e9\\\\u05b9\\\\u05c1\\\\u05d1\\\\u05b0\\\\u05e0\\\\u05c7\\\\u05d4</span> and <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05d5\\\\u05bc\\\\u05d1\\\\u05b6\\\\u05d9\\\\u05e0\\\\u05c7\\\\u05d4</span></i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05d4</span> \\\\u201cTempestuous;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e2\\\\u05e8</span> (Jon. i. 11); or \\\\u201cTossed with tempest.\\\\u201d Jerusalem is meant.<sup>22a</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d0 \\\\u05d6\\\\u05d0\\\\u05ea \\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span>; either <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d0</span> or <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d0\\\\u05ea</span> is superfluous, or <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea</span> is to be read instead of <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d0\\\\u05ea</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05da</span> A precious stone of black colour. Some think that it is the same as <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05da</span>, \\\\u201can emerald\\\\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class=\\\\"footnote\\\\">Saadiah is of opinion that <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e8</span> signifies a stone of white colour, because of the expression <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e0\\\\u05ea \\\\u05d4\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e8</span>, \\\\u201cthe white colour of the sapphire\\\\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \\\\u201cthe pavement of a sapphire stone,\\\\u201d and infers, by means of the rule of parallelism, that <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e8</span> has the same colour as <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span>, of which the verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05d5</span> \\\\u201cthey are red\\\\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7)."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d3\\\\u05db\\\\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05de\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05da</span> <em>And thy windows</em>. It is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201csun.\\\\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9\\\\u05d4</span> is the name of the aperture through which the sunlight (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05d9\\\\u05de\\\\u05d5 \\\\u05d6\\\\u05db\\\\u05d5\\\\u05db\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05d4\\\\u05df \\\\u05d1\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05df \\\\u05d6\\\\u05db\\\\u05d5\\\\u05db\\\\u05d9\\\\u05d5\\\\u05ea \\\\u05d9\\\\u05e9\\\\u05d9\\\\u05de\\\\u05d5 \\\\u05d1\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05ea</span> \\\\u201cand these are transparent things which are put in the windows.\\\\u201d</i> in stately palaces. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd thy gates.\\\\u201d</i> And the windows of thy gates.<sup>26</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dd \\\\u05d4\\\\u05de\\\\u05e9\\\\u05de\\\\u05e9\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05dc \\\\u05d4\\\\u05e9\\\\u05e2\\\\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dd</span> \\\\u201cand these\\\\u201d could refer; secondly, <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9\\\\u05d5\\\\u05ea</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201csun,\\\\u201d and not from the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201cto serve\\\\u201d or \\\\u201cto attend;\\\\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05da \\\\u0597 \\\\u05e9\\\\u05de\\\\u05e9\\\\u05d5\\\\u05ea \\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05da \\\\u05d5\\\\u05d4\\\\u05df \\\\u05d4\\\\u05e9\\\\u05de\\\\u05e9\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05dc \\\\u05d4\\\\u05e9\\\\u05e2\\\\u05e8</span>. The translation is based on this suggestion.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e7\\\\u05d3\\\\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is prosthetic; comp. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05d7\\\\u05d4</span> \\\\u201cis kindled\\\\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class=\\\\"footnote\\\\">Comp. c. iii., Note 5.</i> and is used as a synonym of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05de\\\\u05d9\\\\u05d3</span> \\\\u201cpupil.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d1</span> <em>And great shall be</em>. It is a verb; the <span dir=\\\\"rtl\\\\">\\\\u05d5</span> turns the past into the future."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05db\\\\u05e0\\\\u05e0\\\\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span dir=\\\\"rtl\\\\">\\\\u05ea</span> is omitted and compensated by the Dagesh in the <span dir=\\\\"rtl\\\\">\\\\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05dc\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201cthe kings\\\\u201d of the Hebrew text is perhaps a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5\\\\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power."], ["<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e8 \\\\u05d9\\\\u05d2\\\\u05d5\\\\u05e8</span>. According to R. Jonah: \\\\u201cthey will surely gather together;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d2\\\\u05d5\\\\u05e8\\\\u05d5\\\\u05ea</span> \\\\u201cbarns,\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201cthe places where the corn is gathered together.\\\\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \\\\u201cIs it possible, that any alliance should be made except with my permission ?\\\\u201d (The alliance between Gog and Magog is here referred to.) \\\\u201cHe who is now thy ally, and will then become thy enemy, will fall.\\\\u201d<sup>29</sup><i class=\\\\"footnote\\\\">This explanation seems to be based on the meaning of the two prepositions <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea ;\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da</span> \\\\u201cwith\\\\u201d indicates alliance, friendship; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc</span> \\\\u201cagainst,\\\\u201d enmity and war.</i> I take <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e8 \\\\u05d9\\\\u05d2\\\\u05d5\\\\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da \\\\u05d9\\\\u05e4\\\\u05d5\\\\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShall fall for thy sake.\\\\u201d</i> The verb <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05dc</span> has here the same meaning as in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05d4\\\\u05db\\\\u05e9\\\\u05d3\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05e0\\\\u05d5\\\\u05e4\\\\u05dc</span> \\\\u201cthou fallest away to the Chald\\\\u04d5ans\\\\u201d (Jer. xxxvii. 13); and in <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05e4\\\\u05e0\\\\u05d9 \\\\u05db\\\\u05dc \\\\u05d0\\\\u05d7\\\\u05d9\\\\u05d5 \\\\u05e0\\\\u05e4\\\\u05dc</span> \\\\u201che surrendered to all his brethren\\\\u201d (Gen. xxv. 18); namely: \\\\u201cto submit to the authority of.\\\\u201d<sup>31</sup><i class=\\\\"footnote\\\\">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \\\\u201cto surrender,\\\\u201d is not even mentioned there.</i>"], ["<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0 \\\\u05db\\\\u05dc\\\\u05d9 \\\\u05dc\\\\u05de\\\\u05e2\\\\u05e9\\\\u05d4\\\\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAn instrument for his work.\\\\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8 \\\\u05e2\\\\u05dc\\\\u05d9\\\\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e6\\\\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e1\\\\u05e8</span> \\\\u201cis taken away,\\\\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \\\\u201cany weapon,\\\\u201d etc.<sup>33</sup><i class=\\\\"footnote\\\\">This same opinion, that the phrase \\\\u201cevery tongue,\\\\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \\\\u201cIt is a figurative expression.\\\\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class=\\\\"footnote\\\\">As to the verb \\\\u201cto eat\\\\u201d being used in a figurative sense, signifying \\\\u201cto learn,\\\\u201d \\\\u201cto perceive.\\\\u201d</i> \\\\u201cEat this roll,\\\\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class=\\\\"footnote\\\\">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class=\\\\"footnote\\\\">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\\\\u2019s Song ii. 4.\\\\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>"], ["<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class=\\\\"footnote\\\\">By the term <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05db\\\\u05de\\\\u05d5\\\\u05ea \\\\u05e0\\\\u05db\\\\u05e8\\\\u05d9\\\\u05d5\\\\u05ea</span> \\\\u201cprofane science,\\\\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d3\\\\u05e9\\\\u05df</span> <em>In fatness</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e9\\\\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class=\\\\"footnote\\\\">A second explanation is indicated by I. E. in the additional words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05d8\\\\u05e2\\\\u05de\\\\u05d5</span> \\\\u201cor its meaning is;\\\\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05d8\\\\u05e2\\\\u05dd</span>; the two words have therefore been omitted in the translation.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05db\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05d4 \\\\u05d0\\\\u05dc\\\\u05d9</span> \\\\u201cturn in to me\\\\u201d (Jud. iv. 18).<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05da</span> \\\\u201cto go\\\\u201d signifies removal from the place of him that speaks, <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05d0</span> \\\\u201cto come,\\\\u201d approach to it. The preposition <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d9</span> demands the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05d0\\\\u05d5</span>, while the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05db\\\\u05d5</span> demands <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e0\\\\u05d9</span>; I. E. therefore explains the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05db\\\\u05d5 \\\\u05d0\\\\u05dc\\\\u05d9</span> as an elliptical phrase, meaning, \\\\u201cand go from your place and come unto me.\\\\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \\\\u201cmy mercy will I keep for him for evermore,\\\\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \\\\u201cDavid\\\\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \\\\u201cIsrael\\\\u201d for the same reason;<sup>7</sup><i class=\\\\"footnote\\\\">See I. E. on xlix. 3.</i> and the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d0\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05d7\\\\u05e1\\\\u05d3\\\\u05d9 \\\\u05d3\\\\u05d5\\\\u05d3</span> is in that case: \\\\u201cfor the kindness of Messiah is sure.\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> \\\\u201can everlasting covenant.\\\\u201d According to the first explanation the \\\\u201ceverlasting covenant\\\\u201d promised here, is compared with \\\\u201cthe everlasting covenant\\\\u201d which God made with King David.</i> This explanation is supported by the next verse."], ["<em>Behold, I have given him</em>, namely, Messiah. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cThe people,\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05dc</span> being radical; or \\\\u201cto the people,\\\\u201d the <span dir=\\\\"rtl\\\\">\\\\u05dc</span> being a preposition.<sup>9</sup><i class=\\\\"footnote\\\\">There are in Hebrew two words which signify \\\\u201cnation,\\\\u201d namely: <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b9\\\\u05dd</span> and <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05b9\\\\u05dd</span>; pl. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05bb\\\\u05de\\\\u05bc\\\\u05b4\\\\u05d9\\\\u05dd</span> (Ps. cxvii. 1) and <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05bb\\\\u05de\\\\u05bc\\\\u05b4\\\\u05d9\\\\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e6\\\\u05d5\\\\u05d4</span> And one that issues commands.<sup>10</sup><i class=\\\\"footnote\\\\">This remark appears to be quite superfluous, since <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e6\\\\u05b7\\\\u05d5\\\\u05bc\\\\u05b5\\\\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e6\\\\u05b7\\\\u05d5\\\\u05bc\\\\u05b6\\\\u05d4</span>, but the construct state of the noun <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e6\\\\u05b7\\\\u05d5\\\\u05bc\\\\u05b6\\\\u05d4</span> \\\\u201ccommander.\\\\u201d See Kimchi ad locum.</i>"], ["<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \\\\u201cI called my servant,\\\\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class=\\\\"footnote\\\\">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class=\\\\"footnote\\\\">The regular form of the two verbs is: <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05c7\\\\u05e0\\\\u05b0\\\\u05da\\\\u05b8 ,\\\\u05e4\\\\u05bc\\\\u05b0\\\\u05d0\\\\u05b5\\\\u05e8\\\\u05b0\\\\u05da\\\\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05c7\\\\u05e0\\\\u05c7\\\\u05da\\\\u05b0</span> \\\\u201cHe hath answered thee\\\\u201d (xxx. 19)."], ["<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class=\\\\"footnote\\\\">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \\\\u201cwhile the decree is not yet resolved upon:\\\\u201d in a similar way the phrase, \\\\u201cwhile He is near\\\\u201d is to be explained, namely, \\\\u201cwhile He permits His glory to rest upon the temple.\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d6 \\\\u05dc\\\\u05e9\\\\u05db\\\\u05d9\\\\u05e0\\\\u05d4 \\\\u05e9\\\\u05d4\\\\u05d9\\\\u05d0 \\\\u05d1\\\\u05de\\\\u05e7\\\\u05d3\\\\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \\\\u201cwhile the decree is not yet resolved upon.\\\\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span> \\\\u201cor\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d6</span> has been dropped; and have restored it in the translation.</i>"], ["<em>Let the wicked forsake</em>, etc. This is the explanation of \\\\u201cSeek ye the Lord,\\\\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05d5\\\\u05df \\\\u05de\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05ea\\\\u05d9\\\\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d6\\\\u05d1</span> \\\\u201clet him forsake.\\\\u201d The principal points, \\\\u201cthe thought and the deed\\\\u201d are mentioned by the prophet.<sup>15</sup><i class=\\\\"footnote\\\\">According to I. E. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da</span> signifies the way of action, the practice, contrasted with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d4</span> \\\\u201cthought,\\\\u201d \\\\u201cplan.\\\\u201d</i> <em>He will abundantly pardon</em> the iniquities."], ["<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19)."], ["<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class=\\\\"footnote\\\\">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>"], ["<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater."], ["<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets."], ["<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class=\\\\"footnote\\\\">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \\\\u201cAnd they shall bring all your brethren upon horses,\\\\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class=\\\\"footnote\\\\">To the Babylonian exile and the Roman exile.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d7\\\\u05d0\\\\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class=\\\\"footnote\\\\">Comp. Dan. ii. 35, v. 19.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d7\\\\u05d4</span> \\\\u201cand shall reach\\\\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class=\\\\"footnote\\\\">The two verbs compared by I. E. are not the same, the one is <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05f4\\\\u05d4</span>, the other <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05f4\\\\u05d0</span>; but <span dir=\\\\"rtl\\\\">\\\\u05d0</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4</span> interchange. The word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea</span> before <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d7\\\\u05d4</span> seems to be a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea\\\\u05d5</span>; since <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d7\\\\u05d0\\\\u05d5</span> is not derived from <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05d0</span>, \\\\u201cto join,\\\\u201d \\\\u201cto clap,\\\\u201d or \\\\u201cto strike.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05e5</span> <em>The thorn</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span> \\\\u201cthe thorns\\\\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05e4\\\\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class=\\\\"footnote\\\\">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>"]], [["<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \\\\u201csalvation is near to come.\\\\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins."], ["<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05dc\\\\u05d5</span> <em>From polluting it</em>. It is certain that the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span> indicates the feminine gender;<sup>1</sup><i class=\\\\"footnote\\\\">It is generally believed that the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span> is radical and that it is formed from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span>, like <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05c7\\\\u05d1</span> \\\\u201cthief\\\\u201d from <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05c7\\\\u05e0\\\\u05b7\\\\u05d1</span> \\\\u201cto steal.\\\\u201d I. E. either derives the word from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> \\\\u201cto return,\\\\u201d \\\\u201cto rest,\\\\u201d or believes that one <span dir=\\\\"rtl\\\\">\\\\u05ea</span> has been dropped.</i> the masculine pronoun <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b9</span> refers to the masculine noun <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05dd</span> \\\\u201cday,\\\\u201d which may be supplied before <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span>, or to the verbal noun <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b4\\\\u05de\\\\u05bc\\\\u05d5\\\\u05bc\\\\u05e8</span> implied in the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05de\\\\u05b5\\\\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class=\\\\"footnote\\\\">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b9</span> in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e6\\\\u05e4\\\\u05e0\\\\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e0\\\\u05d9 \\\\u05d4\\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9\\\\u05dd</span> \\\\u201cthe two men;\\\\u201d it is therefore explained to refer to the noun <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e7\\\\u05d7</span> \\\\u201cthe taking\\\\u201d contained in the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e7\\\\u05d7</span> \\\\u201cand she took,\\\\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05d5\\\\u05dd</span> (Prov. xv. 22) is <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d4</span> \\\\u201ccounsel,\\\\u201d which is contained in the participle <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05d9\\\\u05dd</span> \\\\u201cthey that give counsel.\\\\u201d The masculine suffix <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b9</span> in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05dc\\\\u05dc\\\\u05d5</span> is in the same way explained to refer to the masculine noun <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05d5\\\\u05e8</span> \\\\u201cthe keeping,\\\\u201d contained in the participle <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e8</span> \\\\u201cwho keepeth.\\\\u201d</i> compare the remark of R. Moses Hakkohen on <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e6\\\\u05b0\\\\u05e4\\\\u05bc\\\\u05b0\\\\u05e0\\\\u05d5\\\\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \\\\u201cthe taking;\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd hid them.\\\\u201d</i> compare also <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d1 \\\\u05d9\\\\u05e2\\\\u05e6\\\\u05d9\\\\u05dd \\\\u05e2\\\\u05e6\\\\u05d4 \\\\u05ea\\\\u05e7\\\\u05d5\\\\u05dd \\\\u2550 \\\\u05d1\\\\u05e8\\\\u05d1 \\\\u05d9\\\\u05e2\\\\u05e6\\\\u05d9\\\\u05dd \\\\u05ea\\\\u05e7\\\\u05d5\\\\u05dd</span>, \\\\u201cin the multitude of counsellors it is established\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBut in multitude of counsellors they (the purposes <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05ea</span>) are established.\\\\u201d</i> (Prov. xv. 22), the word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d4</span> being supplied."], ["<em>The son of the stranger</em>. The true proselytes. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b4\\\\u05dc\\\\u05b0\\\\u05d5\\\\u05c7\\\\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, which is here equivalent to the relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span> \\\\u201cthat;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d4\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05d0</span> \\\\u201cwho went\\\\u201d (Jos. x. 24)<sup>5</sup><i class=\\\\"footnote\\\\">The past of the Niphal of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05d4</span> is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05dc\\\\u05b0\\\\u05d5\\\\u05c7\\\\u05d4</span>, the participle <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05dc\\\\u05b0\\\\u05d5\\\\u05b6\\\\u05d4</span> m., <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05dc\\\\u05b0\\\\u05d5\\\\u05c7\\\\u05d4</span> f. Because of the preceding <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05d4\\\\u05e0\\\\u05db\\\\u05e8</span> the masculine is here required, and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05dc\\\\u05b0\\\\u05d5\\\\u05c7\\\\u05d4</span> is consequently the past, third person masculine; the <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05b5\\\\u05e0\\\\u05b4\\\\u05d9\\\\u2550\\\\u05d9\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05b7\\\\u05e0\\\\u05d9</span> \\\\u201cThe Lord will separate me.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05d4\\\\u05d1\\\\u05b7\\\\u05e0\\\\u05d9</span> \\\\u201c(my husband) will love me\\\\u201d (Gen. xxix. 32).<sup>6</sup><i class=\\\\"footnote\\\\">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d1\\\\u05b0\\\\u05d3\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05b7\\\\u05e0\\\\u05b4\\\\u05d9</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d1\\\\u05b0\\\\u05d3\\\\u05bc\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05b5\\\\u05e0\\\\u05b4\\\\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children."], ["<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class=\\\\"footnote\\\\">The words \\\\u201con account of God having rested on that day\\\\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13."], ["<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \\\\u201cthe sons of the strangers,\\\\u201d because they are the last named (ver. 3). Comp. \\\\u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\\\\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments."], ["<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41)."], ["<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are: <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d0\\\\u05dd \\\\u05e2\\\\u05dc\\\\u05d5 \\\\u05de\\\\u05d1\\\\u05d1\\\\u05dc \\\\u05d5\\\\u05de\\\\u05e2\\\\u05d9\\\\u05dc\\\\u05dd \\\\u05d5\\\\u05de\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8</span>. It is impossible to make sense of these words; <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd</span> is probably the cause of the confusion, and if we replace it by <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dd</span>, \\\\u201cthey,\\\\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \\\\u201cthe outcasts of Israel\\\\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dd</span> into <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d4\\\\u05dd</span> \\\\u201cwith them;\\\\u201d and to translate the phrase thus: \\\\u201cFor people of Babylon, Elam, Assyria went up with them\\\\u201d (the Israelites). The remark would in that case not explain the expression \\\\u201coutcasts of Israel,\\\\u201d but the word <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span dir=\\\\"rtl\\\\"><sup>8a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e0\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5</span> of the Hebrew text is probably a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05f4\\\\u05f4\\\\u05d5 \\\\u05dc\\\\u05e0\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5</span>.</i>\\\\u05dc\\\\u05e0\\\\u05e7\\\\u05d1\\\\u05e6\\\\u05d9\\\\u05d5</span>, \\\\u201cthat are gathered unto him,\\\\u201d refers to Israel."], ["<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea\\\\u05d4</span> \\\\u201cto come;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea\\\\u05d4</span>, \\\\u201cand He came\\\\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other."], ["<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05d1\\\\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05d9\\\\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cSleeping.\\\\u201d</i> It is hap. leg.; the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> is radical as in <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d5 \\\\u05d5\\\\u05d4\\\\u05e0\\\\u05d5</span> \\\\u201cconceiving and uttering\\\\u201d (lix. 13).<sup>10</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d2\\\\u05d9\\\\u05dd</span>; but since those words do not occur in the Bible, the words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d5 \\\\u05d5\\\\u05d4\\\\u05d2\\\\u05d5</span> have been substituted for them. I. E. read perhaps <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d4\\\\u05d2\\\\u05d9\\\\u05dd</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d5 \\\\u05d5\\\\u05d4\\\\u05d2\\\\u05d5</span>.</i> The participle Hiphil has always <span dir=\\\\"rtl\\\\">\\\\u05de</span> at the beginning.\\\\u2014R. Jonah says that the Targum renders <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05d9\\\\u05dd</span> by <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d9\\\\u05d9\\\\u05de\\\\u05d9\\\\u05df</span> \\\\u201cslumbering,\\\\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class=\\\\"footnote\\\\">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \\\\u201cthe slumberers.\\\\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d9 \\\\u05e0\\\\u05e4\\\\u05e9</span> <em>Greedy</em>. The word <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span> is mostly used in Scripture to express the \\\\u201cappetitive soul;\\\\u201d<sup>12</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span>, \\\\u201csoul,\\\\u201d are mentioned there; one of them, which is mostly understood by <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9</span>, is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9 \\\\u05d4\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d7\\\\u05ea</span> or <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9 \\\\u05d4\\\\u05de\\\\u05ea\\\\u05d0\\\\u05d5\\\\u05d4</span>, \\\\u201cthe vegetative or appetitive soul.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05d5 \\\\u05de\\\\u05d0\\\\u05db\\\\u05dc \\\\u05ea\\\\u05d0\\\\u05d5\\\\u05d4</span> \\\\u201cand his soul (abhorreth) dainty meat\\\\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05ea \\\\u05e0\\\\u05e4\\\\u05e9</span> \\\\u201cgreediness;\\\\u201d<sup>12a</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201cStrength of appetite.\\\\u201d</i> \\\\u201cthey can never have enough.\\\\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d9\\\\u05df</span> <em>Understand</em>. It is infinitive. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e6\\\\u05e2\\\\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4 \\\\u05d1\\\\u05e6\\\\u05e2</span> \\\\u201cwhat profit is there\\\\u201d (Ps. xxx. 10). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e6\\\\u05d4\\\\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class=\\\\"footnote\\\\">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05e9</span>, and also <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05e6\\\\u05e2\\\\u05d5</span> are preceding. The similar phrase, <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d4\\\\u05e2\\\\u05dd \\\\u05de\\\\u05e7\\\\u05e6\\\\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e6\\\\u05d4\\\\u05d5</span>, \\\\u201ceveryone, from whatever quarter he might come.\\\\u201d</i>"], ["<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \\\\u201cCome, let us buy wine.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e1\\\\u05d1\\\\u05d0\\\\u05d4 \\\\u05e9\\\\u05db\\\\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05db\\\\u05e8</span> in the Hebrew text is probably a corruption of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05ea\\\\u05db\\\\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05d0</span> means \\\\u201cto drink too much.\\\\u201d Comp. I. E. on Deut. xxi. 20.\\\\u2014To explain <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05db\\\\u05e8</span> by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05db\\\\u05e8</span> \\\\u201cof strong drink\\\\u201d would be wrong, since <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05d0</span> does not govern the preposition <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05df</span> \\\\u201cof;\\\\u201d and would not be supported by the phrase quoted.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d1\\\\u05d0\\\\u05d9 \\\\u05d9\\\\u05d9\\\\u05df</span> \\\\u201cwine-bibbers\\\\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting."]], [["<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d0 \\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \\\\u201cThou shalt die in peace\\\\u201d (Jer. xxxiv. 5); \\\\u201cAnd thou shalt go to thy fathers in peace\\\\u201d (Gen. xv. 15). <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05d7\\\\u05d5 \\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05db\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05dd \\\\u05d4\\\\u05dc\\\\u05da \\\\u05e0\\\\u05db\\\\u05d7\\\\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey shall rest in their beds, each one walking in his uprightness.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9 \\\\u05d9\\\\u05d9 \\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9\\\\u05db\\\\u05dd \\\\u05ea\\\\u05dc\\\\u05db\\\\u05d5</span> \\\\u201cye shall walk after the Lord your God\\\\u201d (Deut. xiii. 5). Some explain the verse thus: \\\\u201cPeace and tranquillity shall come to them, and they that walk,\\\\u201d etc.<sup>2</sup><i class=\\\\"footnote\\\\">According to the first explanation <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd \\\\u2550 \\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> \\\\u201cin peace,\\\\u201d and the subject <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7</span> \\\\u201cthe righteous\\\\u201d must be supplied, which is the subject to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d0</span> as well as to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05d7\\\\u05d5</span>; to the latter in a collective sense. According to the second explanation <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> is the subject to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05d0</span>, and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> together with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e7\\\\u05d8</span> \\\\u201ctranquillity\\\\u201d (which must be supplied), the subject to the plural form <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d5\\\\u05d7\\\\u05d5</span>, \\\\u201cthey shall rest.\\\\u201d But whence we have to get the supplementary <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e7\\\\u05d8</span> is not explained.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05db\\\\u05b0\\\\u05d7\\\\u05d5\\\\u05b9 \\\\u2550 \\\\u05e0\\\\u05b0\\\\u05db\\\\u05b9\\\\u05d7\\\\u05d5\\\\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class=\\\\"footnote\\\\">I. E. supposes here the form <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b9\\\\u05db\\\\u05b7\\\\u05d7 \\\\u2550 \\\\u05e0\\\\u05b6\\\\u05db\\\\u05b7\\\\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>"], ["<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e0\\\\u05d9 \\\\u05e2\\\\u05d5\\\\u05e0\\\\u05e0\\\\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e0\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cand sorcerers\\\\u201d (ii. 6). <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2 \\\\u05de\\\\u05e0\\\\u05d0\\\\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d6\\\\u05e0\\\\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d6\\\\u05e0\\\\u05d4</span> is either an elliptical phrase \\\\u201cand of her that is a whore\\\\u201d or a noun (<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e0\\\\u05d4 \\\\u2550 \\\\u05ea\\\\u05d6\\\\u05e0\\\\u05d4</span>) with the prefix <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b7 \\\\u2550 \\\\u05d5\\\\u05b7</span> \\\\u201cand the.\\\\u201d</i> The sense of the whole is: Men and women, both are bad."], ["<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d9\\\\u05dd \\\\u05d1\\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class=\\\\"footnote\\\\">The noun <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d9\\\\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cWho are conceived,\\\\u201d similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201cthat stood\\\\u201d (Gen. xlv. 1), is the Niphal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dd</span> \\\\u201cto conceive;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05dc\\\\u05bc \\\\u05d9\\\\u05b7\\\\u05d7\\\\u05b5\\\\u05dd</span> \\\\u201cwhensoever (the stronger cattle) did conceive\\\\u201d (Gen. xxx. 41). This expression is the description of \\\\u201cchildren of transgression\\\\u201d (ver. 4); comp., \\\\u201cAnd in sin did my mother conceive me\\\\u201d (Ps. li. 7). <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d8\\\\u05d9 \\\\u05d4\\\\u05d9\\\\u05dc\\\\u05d3\\\\u05d9\\\\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e9\\\\u05d7\\\\u05d8</span> \\\\u201cand I pressed\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">I. E. read <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b9\\\\u05d7\\\\u05b2\\\\u05d8\\\\u05b5\\\\u05d9</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05d7\\\\u05b2\\\\u05d8\\\\u05b5\\\\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d9</span> <em>Among the smooth stones</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e7\\\\u05d9 \\\\u05d0\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201csmooth stones\\\\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d7\\\\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShould I receive comfort in these ?\\\\u201d</i> the evil with which I intend to afflict thee. Some consider <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d7\\\\u05dd</span> to be Hithpael and explain it: \\\\u201cCould I receive comfort?\\\\u201d But it is not necessary to depart from the usual meaning of <span dir=\\\\"rtl\\\\"><sup>7</sup><i class=\\\\"footnote\\\\">\\\\u201cShall I alter my mind ?\\\\u201d \\\\u201cShall I regret ?\\\\u201d Comp. I. E. on Gen. vi. 6.</i>.\\\\u05d0\\\\u05b6\\\\u05e0\\\\u05bc\\\\u05c7\\\\u05d7\\\\u05b5\\\\u05dd</span>"], ["<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly."], ["<em>Behind the doors also</em>, etc., that is, also privately. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05db\\\\u05e8\\\\u05d5\\\\u05e0\\\\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThy remembrance.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05db\\\\u05e8\\\\u05d5</span> \\\\u201cthe scent thereof\\\\u201d (Hos. xiv. 8); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05db\\\\u05e8\\\\u05ea\\\\u05d4</span> \\\\u201ca sweet savour\\\\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dc\\\\u05d9\\\\u05ea \\\\u05de\\\\u05d0\\\\u05ea\\\\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou hast discovered thyself to another than me.\\\\u201d</i> who covered thee.<sup>9a</sup><i class=\\\\"footnote\\\\">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05db\\\\u05e8\\\\u05ea</span> is here used instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05db\\\\u05e8\\\\u05ea\\\\u05d9</span> as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d5\\\\u05db\\\\u05dc</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d5\\\\u05db\\\\u05dc\\\\u05d9</span> \\\\u201cthou couldest\\\\u201d (Jer. iii. 5). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05db\\\\u05e8\\\\u05ea \\\\u05dc\\\\u05da \\\\u05de\\\\u05d4\\\\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d4\\\\u05d1\\\\u05ea \\\\u05de\\\\u05e9\\\\u05db\\\\u05d1\\\\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou lovedst their bed.\\\\u201d</i> whom thou desiredst to lie with thee. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3 \\\\u05d7\\\\u05d6\\\\u05d9\\\\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhere thou sawest it.\\\\u201d</i> It has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05dc \\\\u05de\\\\u05e7\\\\u05d5\\\\u05dd \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05ea\\\\u05e8\\\\u05d0\\\\u05d4</span> \\\\u201cin every place, which thou seest\\\\u201d (Deut. xii. 13)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e8\\\\u05d9 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd thou wentest.\\\\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class=\\\\"footnote\\\\">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e8\\\\u05d9</span> \\\\u201cand thou gavest a present,\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cand a present\\\\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class=\\\\"footnote\\\\">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \\\\u201cHannagid\\\\u201d means \\\\u201cthe prince,\\\\u201d and is a title given to men of distinction.</i> derives <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05d4</span> from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05e8</span> \\\\u201cto see,\\\\u201d and explains it to signify \\\\u201cthe fees for the vision and prophecy;\\\\u201d according to this explanation <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e8\\\\u05d9</span> may be compared with <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d5\\\\u05e8\\\\u05e0\\\\u05d5</span> \\\\u201cI shall see him\\\\u201d (Num. xxiv. 17), and explained \\\\u201cthou didst go to see him.\\\\u201d <em>With oil</em>. Oil was exported from Palestine. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05da</span> Thy messengers. <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05ea\\\\u05e9\\\\u05e4\\\\u05d9\\\\u05dc\\\\u05d9</span> <em>And didst debase</em> thyself."], ["<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class=\\\\"footnote\\\\">I. E. supplies the masculine noun <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d9</span>, \\\\u201cmy heart,\\\\u201d as the subject to <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05e9</span>.</i> (comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d0\\\\u05d5\\\\u05dc \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05d0\\\\u05e9 \\\\u05de\\\\u05de\\\\u05e0\\\\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved."], ["<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d4</span> is a causative verb, and means \\\\u201csilencing.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05de\\\\u05d7\\\\u05e9\\\\u05d4 \\\\u05d5\\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHave not I held my peace even of old.\\\\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05de\\\\u05d9 \\\\u05d3\\\\u05d0\\\\u05d2\\\\u05ea \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05f3</span> \\\\u201cwhen hast thou feared me,\\\\u201d etc.;<sup>17</sup><i class=\\\\"footnote\\\\">One can hardly see how the meaning \\\\u201cwhen\\\\u201d can be found in the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d9 ;\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05de\\\\u05d9</span> is perhaps a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05de\\\\u05d9</span>, and the meaning of I. E.\\\\u2019s remark would in that case be, \\\\u201cfor whom hast thou been afraid of me ?\\\\u201d</i> but I prefer the first explanation. Some compare <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05de\\\\u05d7\\\\u05e9\\\\u05d4</span> with <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e9\\\\u05ea\\\\u05d9</span> \\\\u201cI have holden my peace\\\\u201d (xlii. 14), and explain it \\\\u201cI held my peace,\\\\u201d \\\\u201cI forbore;\\\\u201d it is in that case an anthropomorphism."], ["<span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d3\\\\u05e7\\\\u05ea\\\\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me."], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d1\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05da</span> lit., \\\\u201cthose gathered by thee,\\\\u201d is an adjective, in form like <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d5\\\\u05d3\\\\u05d9</span> \\\\u201ctaught of\\\\u201d (liv. 13).<sup>18</sup><i class=\\\\"footnote\\\\">That is, \\\\u201cthe pupils of.\\\\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \\\\u201cthey will perish and not see the salvation which is coming from the Lord.\\\\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \\\\u201cwhosoever keepeth the Sabbath\\\\u201d etc. (lvi. 6).<sup>19</sup><i class=\\\\"footnote\\\\">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \\\\u201cand he that putteth a trust in me\\\\u201d a reference to the words \\\\u201cthat keepeth the Sabbath from polluting it.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05de\\\\u05e8</span> <em>And it will be said</em>. Lit., \\\\u201cand shall say\\\\u201d the subject, <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05d5\\\\u05de\\\\u05e8</span> \\\\u201che who will say,\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d0</span> \\\\u201che who will call,\\\\u201d or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05db\\\\u05e8\\\\u05d5\\\\u05d6</span> \\\\u201cthe proclamation\\\\u201d is to be supplied.<sup>20</sup><i class=\\\\"footnote\\\\">Comp. I. E. on ii. 4, Note 5.</i> <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05dc\\\\u05d5</span> Remove the stones from the path. The repetition of <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05dc\\\\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \\\\u201cthere is no peace to the wicked\\\\u201d (ver. 21).<sup>21</sup><i class=\\\\"footnote\\\\">The expression <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d9</span> \\\\u201cmy people\\\\u201d must, therefore, be limited \\\\u201cto the good of the people of God;\\\\u201d only for them are all these happy events predicted.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05dd \\\\u05d5\\\\u05e0\\\\u05e9\\\\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class=\\\\"footnote\\\\">Instead of attributing the properties \\\\u201chigh and lofty\\\\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05de\\\\u05d9 \\\\u05e2\\\\u05d3\\\\u2550\\\\u05e2\\\\u05d3</span> \\\\u201cInnumerable worlds;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class=\\\\"footnote\\\\">I. E. repeatedly gives this paraphrase of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span>, but does not explain how it is drawn from the word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span>. It would be equally strange to suppose that <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d5\\\\u05db\\\\u05dc\\\\u05d5 \\\\u05dc\\\\u05e1\\\\u05e4\\\\u05d5\\\\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d5\\\\u05e2\\\\u05d3 \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd\\\\u2550\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d5\\\\u05e2\\\\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05dc\\\\u05db\\\\u05d5\\\\u05db\\\\u05d1\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e9 \\\\u05ea\\\\u05e0\\\\u05d5\\\\u05e2\\\\u05d4 \\\\u05db\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span> \\\\u201calso the stars move like the soul;\\\\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05dc\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e9\\\\u05de\\\\u05d4</span>, as has been emended for the translation, or <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cin the heavens.\\\\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05d3\\\\u05db\\\\u05d0 \\\\u05d5\\\\u05e9\\\\u05e4\\\\u05dc \\\\u05e8\\\\u05d5\\\\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class=\\\\"footnote\\\\">According to the first explanation we have to repeat the verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05db\\\\u05d5\\\\u05df</span> after <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05ea \\\\u05d3\\\\u05db\\\\u05d0 \\\\u05d5\\\\u05e9\\\\u05e4\\\\u05dc \\\\u05e8\\\\u05d5\\\\u05d7</span>; according to the second the verb <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d7\\\\u05d9\\\\u05d5\\\\u05ea</span> must be supplied.</i>"], ["<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class=\\\\"footnote\\\\">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d8\\\\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor the spirit should fail before me.\\\\u201d \\\\u201cWhen he is over-whelmed.\\\\u201d</i><sup>27</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor the spirit should fail before me.\\\\u201d \\\\u201cWhen he is over-whelmed.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d9\\\\u05e2\\\\u05d8\\\\u05e3 \\\\u05dc\\\\u05e2\\\\u05e0\\\\u05d9</span> \\\\u201cof the afflicted, when he is humble\\\\u201d (Ps. cii. 1)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05db\\\\u05d4\\\\u05d5</span> <em>And smote him</em>, namely, \\\\u201cmy people\\\\u201d (ver. 14), or \\\\u201chim that is of a contrite and humble spirit\\\\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class=\\\\"footnote\\\\">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \\\\u201cI smote him without pity.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e1\\\\u05ea\\\\u05e8</span> lit., \\\\u201cto hide\\\\u201d is infinitive. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05dc\\\\u05da \\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe went on frowardly.\\\\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span> is used in a bad sense.<sup>29a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> \\\\u201cto return,\\\\u201d \\\\u201cto repeat,\\\\u201d and means \\\\u201crepeating perseveringly,\\\\u201d but is always used in the Bible in a bad sense, while the verb <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1</span> is chiefly used in a good sense: \\\\u201cto cause to return\\\\u201d to God or to the good way.</i>"], ["<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class=\\\\"footnote\\\\">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \\\\u201cWas I wroth,\\\\u201d \\\\u201che went on frowardly in the way of his heart,\\\\u201d \\\\u201cI have seen his ways,\\\\u201d but the promised deliverance in the future tense: \\\\u201cand will heal them,\\\\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \\\\u201cfor the imagination of man\\\\u2019s heart is evil from his youth\\\\u201d (Gen. viii. 21).<sup>31</sup><i class=\\\\"footnote\\\\">According to both explanations the expression <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05db\\\\u05d9\\\\u05d5</span> \\\\u201chis ways\\\\u201d is different from the preceding <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e8\\\\u05da \\\\u05dc\\\\u05d1\\\\u05d5</span> \\\\u201cthe way of his heart,\\\\u201d which refers to his evil doings. By \\\\u201chis ways\\\\u201d the prophet means, according to I. E., either \\\\u201chis proper ways,\\\\u201d \\\\u201cthe ways which he should go,\\\\u201d that is, the way of repentance, or \\\\u201chis natural character,\\\\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class=\\\\"footnote\\\\">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05d0\\\\u05d1\\\\u05dc\\\\u05d9\\\\u05d5</span> \\\\u201cand to his mourners,\\\\u201d which is only used in case of death.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8</span> \\\\u201csaid\\\\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0</span> in the sense of \\\\u201cdecreeing;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05d7\\\\u05e9\\\\u05da</span> (xlv.7).<sup>33</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d9\\\\u05d1</span> <em>Fruit</em> Comp. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d5\\\\u05d1\\\\u05d5\\\\u05ea</span> \\\\u201cfruits\\\\u201d (Deut. xxxii. 13). By \\\\u201cfruit of the lips\\\\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05e4\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> \\\\u201cI have indeed healed him.\\\\u201d<sup>34</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05e4\\\\u05d0\\\\u05ea\\\\u05d9\\\\u05d5</span> admits of two explanations; it can be past with <span dir=\\\\"rtl\\\\">\\\\u05d5</span> conjunctive, \\\\u201cand I have healed him,\\\\u201d or past with <span dir=\\\\"rtl\\\\">\\\\u05d5</span> conversive, \\\\u201cI will heal him.\\\\u201d I. E. seems to be in favour of the first explanation.</i>"], ["<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \\\\u201ctroubled,\\\\u201d like the sea that is continually troubled. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e8\\\\u05e9</span> <em>Troubled</em>. It has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d2\\\\u05e8\\\\u05e9\\\\u05d5</span> \\\\u201cand they moved,\\\\u201d and is probably of the same root as <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e8\\\\u05e9</span> \\\\u201cdriving out\\\\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \\\\u201cwhen it cannot rest.\\\\u201d Before <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e8\\\\u05e9</span> the relative <span dir=\\\\"rtl\\\\">(\\\\u05d0\\\\u05e9\\\\u05e8\\\\u2550) \\\\u05e9\\\\u05d4\\\\u05d5\\\\u05d0</span> is to be supplied;<sup>35</sup><i class=\\\\"footnote\\\\">Or the definite article <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05b7\\\\u05d9\\\\u05b8\\\\u05dd \\\\u05d4\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b4\\\\u05d2\\\\u05b0\\\\u05e8\\\\u05b8\\\\u05e9\\\\u05c1</span></i> for <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e8\\\\u05e9</span> is an adjective.<sup>35a</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xiii. 15, and Note 18.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d2\\\\u05e8\\\\u05e9\\\\u05d5</span> And they moved.<sup>36</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhose waters cast up.\\\\u201d</i>"], ["<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest."]], [["<em>Cry aloud</em>. The prophet is addressed by God. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05d7\\\\u05e9\\\\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear."], ["<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me."], ["<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \\\\u201cWherefore have we fasted.\\\\u201d <em>And thou seest not</em>, etc. \\\\u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\\\\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e5</span> means \\\\u201cdesire,\\\\u201d \\\\u201cthe object of the desire,\\\\u201d \\\\u201cbusiness.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05d0 \\\\u05d7\\\\u05e4\\\\u05e5</span> \\\\u201cto find the object of his desire,\\\\u201d \\\\u201cto seek to find the object of his desire,\\\\u201d \\\\u201cto go after his business.\\\\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \\\\u201cto seek the object of his desire,\\\\u201d viz., of his neighbour, that is \\\\u201cto seek to obtain what he demands from his neighbour,\\\\u201d \\\\u201cto proceed with his quarrel,\\\\u201d and considers the beginning of the next verse <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05df \\\\u05dc\\\\u05e8\\\\u05d9\\\\u05d1 \\\\u05d5\\\\u05de\\\\u05e6\\\\u05d4 \\\\u05ea\\\\u05e6\\\\u05d5\\\\u05de\\\\u05d5</span> \\\\u201cbehold, ye fast for strife and debate,\\\\u201d as the explanation of the words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05df \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05e6\\\\u05de\\\\u05db\\\\u05dd \\\\u05ea\\\\u05de\\\\u05e6\\\\u05d0\\\\u05d5 \\\\u05ea\\\\u05e4\\\\u05e5</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05db\\\\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour labours.\\\\u201d \\\\u201cAnd thy labours.\\\\u201d \\\\u201cSorrow.\\\\u201d</i><sup>2</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYour labours.\\\\u201d \\\\u201cAnd thy labours.\\\\u201d \\\\u201cSorrow.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05dd</span> means \\\\u201cmoney.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05da</span> \\\\u201cand thy wealth\\\\u201d (Prov. v. 10); it is probably connected with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d5\\\\u05df</span> \\\\u201clabour\\\\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05d1\\\\u05e4\\\\u05d9\\\\u05da</span> \\\\u201cthe labour of thine hands\\\\u201d (Ps. cxxviii. 2); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d9\\\\u05e2 \\\\u05de\\\\u05e6\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cthe labour of Egypt\\\\u201d (xlv. 14). <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05d5</span> <em>You press</em>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cYou exact.\\\\u201d</i> It is written in full with <span dir=\\\\"rtl\\\\">\\\\u05e0</span>, like <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05e0\\\\u05d3\\\\u05d5\\\\u05e3</span> \\\\u201cas is driven, <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d3\\\\u05e3</span>\\\\u201d \\\\u201cdrive\\\\u201d (Ps. ixviii. 3).<sup>3a</sup><i class=\\\\"footnote\\\\">The verbs <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05f4\\\\u05e0</span> usually assimilate the <span dir=\\\\"rtl\\\\">\\\\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e0\\\\u05b0\\\\u05d3\\\\u05bc\\\\u05b9\\\\u05e3\\\\u2550\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05d3\\\\u05bc\\\\u05b9\\\\u05e3 ,\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e0\\\\u05b0\\\\u05d2\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05d5\\\\u05bc\\\\u2550\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e0\\\\u05bc\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05d5\\\\u05bc</span>; in some cases the radical <span dir=\\\\"rtl\\\\">\\\\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05db\\\\u05dc \\\\u05d1\\\\u05e2\\\\u05dc \\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05db\\\\u05dd \\\\u05ea\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05d5\\\\u2550\\\\u05d5\\\\u05db\\\\u05dc \\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05db\\\\u05dd \\\\u05ea\\\\u05e0\\\\u05e0\\\\u05e9\\\\u05d5</span> \\\\u201cAnd you press all your debtors.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d4 \\\\u05d1\\\\u05e2\\\\u05dc\\\\u05ea \\\\u05d9\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d9\\\\u05d9\\\\u2550\\\\u05d0\\\\u05e9\\\\u05d4 \\\\u05d9\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d9\\\\u05d9</span> \\\\u201ca woman that feareth the Lord\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">Lit., \\\\u201cA woman of the fear of the Lord;\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis."], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d2\\\\u05e8\\\\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFirst.\\\\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05dc\\\\u05d9 \\\\u05d0\\\\u05d2\\\\u05e8\\\\u05e4\\\\u05d9\\\\u05df</span> \\\\u201cmen with force\\\\u201d (Pesachim 53); compare besides <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d2\\\\u05e8\\\\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class=\\\\"footnote\\\\">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \\\\u201cOthers render it,\\\\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05db\\\\u05df</span>, \\\\u201cIt is also right to say.\\\\u201d</i> Others<sup>7</sup><i class=\\\\"footnote\\\\">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e8\\\\u05e3</span> \\\\u201cto sweep.\\\\u201d</i> render it \\\\u201ca piece of hard earth,\\\\u201d and connect it with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05e8\\\\u05e4\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4\\\\u05dd</span> \\\\u201ctheir clods\\\\u201d (Joel i. 17). <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d4\\\\u05d6\\\\u05d4\\\\u2550\\\\u05db\\\\u05d9\\\\u05d5\\\\u05dd</span> As ye do this day."], ["<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\\\\u201ca fast\\\\u201d) in other words. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05db\\\\u05d5\\\\u05e3</span> <em>To bow down</em>. It is a verb <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05e2</span> similar in form to <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e7\\\\u05d1</span> \\\\u201cto curse\\\\u201d (Num. xxiii. 11). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05de\\\\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05e6\\\\u05bc\\\\u05b4\\\\u05d9\\\\u05e2\\\\u05b7</span> <em>To spread</em>. The Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05e6</span> compensates for the omission of the radical <span dir=\\\\"rtl\\\\">;<sup>8</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span> is one of those verbs <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05f4\\\\u05d9</span>, that compensate for the omission of the <span dir=\\\\"rtl\\\\">\\\\u05d9</span> by the reduplication of the second radical.</i>\\\\u05d9</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e6\\\\u05e8\\\\u05da</span> \\\\u201cI form thee\\\\u201d (Jer. i. 5); the full form is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d9\\\\u05b0\\\\u05e6\\\\u05b4\\\\u05d9\\\\u05e2\\\\u05b7</span>, and its meaning is \\\\u201cto place as a couch;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2</span> \\\\u201cwas spread\\\\u201d (Est. iv. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05ea\\\\u05d7</span> <em>To loose</em>. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05e6\\\\u05d1\\\\u05d5\\\\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d8\\\\u05d4</span> <em>Yoke</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d8\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05dc\\\\u05db\\\\u05dd</span> \\\\u201cthe bands of your yoke\\\\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span dir=\\\\"rtl\\\\"><sup>9</sup><i class=\\\\"footnote\\\\">The Hebrew text has before <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span> the words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e2\\\\u05e9\\\\u05d5\\\\u05e7\\\\u05d9\\\\u05dd \\\\u05de\\\\u05e9\\\\u05e4\\\\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span> is complete without these two words.</i>\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05d5\\\\u05e5</span> \\\\u201coppressed\\\\u201d (Hos. v. 11); <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e6\\\\u05ea\\\\u05d9</span> \\\\u201chave I oppressed\\\\u201d (l Sam. xii. 3). Some understand \\\\u201cto loose the bands,\\\\u201d etc., to refer to the thoughts of man; but I prefer the first explanation."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d5\\\\u05e1</span> <em>Break</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05e9 \\\\u05d0\\\\u05d9\\\\u05df \\\\u05dc\\\\u05d4\\\\u05dd</span> \\\\u201cno man breaketh it unto them\\\\u201d (Lam. iv. 4); <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e8\\\\u05d9\\\\u05e1\\\\u05ea</span> \\\\u201cis divided\\\\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e8\\\\u05d5\\\\u05bc\\\\u05d3\\\\u05b4\\\\u05d9\\\\u05dd</span> <em>That are cast out</em>. The <span dir=\\\\"rtl\\\\">\\\\u05de</span> is radical, as in <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05bc\\\\u05e0\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u201chabitations\\\\u201d (1 Chr. iv. 41); comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d5\\\\u05d3\\\\u05d9</span> \\\\u201cmy exile\\\\u201d<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMy misery.\\\\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \\\\u201cHe is our brother and our flesh\\\\u201d (Gen. xxxvii. 27)."], ["<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05db\\\\u05ea\\\\u05da</span> <em>And thine health</em>. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05db\\\\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05db\\\\u05d4</span>, lit. \\\\u201clength\\\\u201d refers here to the time during which the illness is to last; the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d4\\\\u05e8\\\\u05d4</span> \\\\u201cspeedily,\\\\u201d which follows, agrees well with this explanation.<sup>11</sup><i class=\\\\"footnote\\\\">The meaning of the phrase <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d5\\\\u05db\\\\u05ea\\\\u05da \\\\u05de\\\\u05d4\\\\u05e8\\\\u05d4 \\\\u05ea\\\\u05e6\\\\u05de\\\\u05d7</span> accordingly is: \\\\u201cThe time of thy suffering will quickly run out.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d0\\\\u05e1\\\\u05e4\\\\u05da</span> <em>Shall be thy rereward</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d0\\\\u05e1\\\\u05e3</span> \\\\u201crereward\\\\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides."], ["<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05d8\\\\u05d4</span> <em>Yoke</em>. Slavery. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05dc\\\\u05b7\\\\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05db\\\\u05b7\\\\u05d1</span> \\\\u201cto lie\\\\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d3\\\\u05d1\\\\u05e8</span> <em>And to speak</em>. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8</span> is a verbal noun."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e4\\\\u05e7</span> <em>And if thou draw out</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e4\\\\u05e7</span> \\\\u201cand obtaineth\\\\u201d (Prov. viii. 35.) <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class=\\\\"footnote\\\\">Grammatically <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05da</span> \\\\u201cthy soul\\\\u201d is in the objective case governed by <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e4\\\\u05e7</span>, \\\\u201cand if thou draw out.\\\\u201d I. E., however does not consider it as the true object, since in reality \\\\u201cthe soul\\\\u201d is not \\\\u201cdrawn out;\\\\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05da</span> meaning, according to I. E., \\\\u201cthy desire\\\\u201d (see lvi. 11), admits also of the meaning: \\\\u201cthe object of thy desire,\\\\u201d and the whole phrase may be explained thus: \\\\u201cAnd if thou givest the hungry that which thou desirest for thyself;\\\\u201d in that case <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05da</span> would be the true object.</i> in the objective case. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e0\\\\u05d4</span> <em>Afflicted</em>. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05d4 \\\\u05e0\\\\u05e4\\\\u05e9</span> means always \\\\u201cto fast,\\\\u201d as may in this case be inferred from the expression <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05e2</span> \\\\u201cthou wilt satisfy,\\\\u201d which follows.<sup>13</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05e2</span> \\\\u201cfull\\\\u201d is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d1</span> \\\\u201chungry;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05e2</span> \\\\u201cthou wilt fill,\\\\u201d requires for its object <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05e2\\\\u05d1</span> \\\\u201cthe hungry;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9 \\\\u05e0\\\\u05e2\\\\u05e0\\\\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e4\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd \\\\u05ea\\\\u05e2\\\\u05e0\\\\u05d5 \\\\u05d0\\\\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered."], ["<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d7\\\\u05e6\\\\u05d7\\\\u05d5\\\\u05ea</span> <em>In drought</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d7\\\\u05d0</span> \\\\u201cis dry\\\\u201d (v. 13). It is the opposite of \\\\u201cfulness.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e5</span> Some declare it to be hap. leg., and explain it \\\\u201che will make fat;\\\\u201d others render it \\\\u201che will strengthen,\\\\u201d comparing it with <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e6\\\\u05d9</span> \\\\u201carmed\\\\u201d (Num. xxxi. 5); others still think that <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d7\\\\u05b2\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05e5</span> and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05d7\\\\u05b7\\\\u05dc\\\\u05bc\\\\u05b5\\\\u05e5</span> \\\\u201che delivereth\\\\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class=\\\\"footnote\\\\">The Hebrew text has the Kal <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d5\\\\u05e5</span>; but from the other instances quoted, which are Pi\\\\u0451l and Hiphil, it may be inferred that the Pi\\\\u0451l <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05d7\\\\u05b7\\\\u05dc\\\\u05bc\\\\u05b5\\\\u05e5</span> was here intended by I. E.</i> as is the case with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05d7\\\\u05b7</span> (Ex. viii. 17) and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e9\\\\u05b7\\\\u05c1\\\\u05dc\\\\u05bc\\\\u05b7\\\\u05d7</span> \\\\u201che sendeth\\\\u201d (Ps. lxxviii. 45), with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05e9\\\\u05b0\\\\u05b9\\\\u05de\\\\u05b4\\\\u05d9\\\\u05d7\\\\u05b7</span> (Ps. lxxxix. 43), and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e9\\\\u05b7\\\\u05b9\\\\u05de\\\\u05bc\\\\u05b7\\\\u05d7</span> \\\\u201che gladdeneth\\\\u201d (Lam. ii. 17). This latter explanation is right; comp. \\\\u201cHe keepeth all his bones, not one of them is broken\\\\u201d (Ps. xxxiv. 21); <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05de\\\\u05ea\\\\u05d9\\\\u05d5 \\\\u05d9\\\\u05d7\\\\u05dc\\\\u05d9\\\\u05e5</span> means, therefore, \\\\u201cHe delivereth his bones from the danger of being broken.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05db\\\\u05d6\\\\u05d1\\\\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d6\\\\u05d1</span> \\\\u201cleasing\\\\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class=\\\\"footnote\\\\">The word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e7\\\\u05e8\\\\u05d4</span> \\\\u201cchance\\\\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05de\\\\u05d3</span> \\\\u201ceverlasting,\\\\u201d and signifies \\\\u201cexposed to unexpected dangers.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e0\\\\u05d5 \\\\u05de\\\\u05de\\\\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05d5\\\\u05de\\\\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05d5\\\\u05de\\\\u05dd</span> is compared is missing, and <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class=\\\\"footnote\\\\">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>"], ["<em>If thou turn away</em>, etc. \\\\u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\\\\u201d or, \\\\u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\\\\u201d etc., both explanations are equally admissible.<sup>17</sup><i class=\\\\"footnote\\\\">The difference between the two explanations can hardly be seen, for if the sentence, \\\\u201cIf thou turn away,\\\\u201d etc., is the protasis to \\\\u201cAnd the Lord shall guide thee,\\\\u201d etc., (ver. 11), the words \\\\u201cThou shalt be called,\\\\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5 \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d3\\\\u05d1\\\\u05e7 \\\\u05e2\\\\u05dd \\\\u05de\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1 \\\\u05e0\\\\u05ea\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05ea</span> are the product of some careless copyist, who omitted the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6</span> after <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05ea\\\\u05d9\\\\u05d1\\\\u05d5\\\\u05ea \\\\u05de\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \\\\u201cIf thou turn,\\\\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d1\\\\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \\\\u201cfrom finding thine own pleasure.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d3\\\\u05d1\\\\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cNor speaking thine own words.\\\\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class=\\\\"footnote\\\\">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>"], ["<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class=\\\\"footnote\\\\">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \\\\u201cIf thou wilt turn,\\\\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05ea\\\\u05d9 \\\\u05d0\\\\u05e8\\\\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class=\\\\"footnote\\\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class=\\\\"footnote\\\\">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \\\\u201cAnd I will cause thee to ride\\\\u201d and \\\\u201cRestorer of paths.\\\\u201d"]], [["The prophet continues to reprove those who are in exile, and concludes with the words, \\\\u201cAs for me, this is my covenant,\\\\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class=\\\\"footnote\\\\">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \\\\u201cBehold, the Lord\\\\u2019s hand is not shortened,\\\\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>"], ["<em>Behold the Lord\\\\u2019s hand</em>, etc. Know that the Lord is not unable to help you."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d9\\\\u05df</span> <em>And</em> (lit., \\\\u201cbetween\\\\u201d). It is a compound of <span dir=\\\\"rtl\\\\">\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05d0\\\\u05dc\\\\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class=\\\\"footnote\\\\">The <span dir=\\\\"rtl\\\\">\\\\u05e0</span> of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05d0\\\\u05dc\\\\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05d2\\\\u05b0\\\\u05d0\\\\u05b2\\\\u05dc\\\\u05d5\\\\u05bc</span>, the Pual <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05bc\\\\u05d0\\\\u05b2\\\\u05c1\\\\u05dc\\\\u05d5\\\\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad."], ["<em>None calleth for justice</em>. Nobody reproves you. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d8</span> <em>Judged</em>.<sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cPleadeth.\\\\u201d</i> It is participle Niphal.<sup>4</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words."], ["<em>They hatch</em>, etc. They are compared with the cockatrice\\\\u2019s eggs, when they open themselves.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey hatch cockatrice\\\\u2019s eggs.\\\\u201d I. E. supplies the relative <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05e9\\\\u05e8</span> \\\\u201cwhen.\\\\u201d The Hebrew text has the words: <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05dd \\\\u05e9\\\\u05d4\\\\u05dd \\\\u05db\\\\u05d1\\\\u05d9\\\\u05e6\\\\u05d9 \\\\u05e6\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d9</span>. Lit., \\\\u201che compared them, (saying) that they are like the eggs of the cockatrice.\\\\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05e9\\\\u05d9\\\\u05dc\\\\u05dd \\\\u05dc\\\\u05d1\\\\u05d9\\\\u05e6\\\\u05d9 \\\\u05e6\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d9</span>, or <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05e8 \\\\u05e9\\\\u05d4\\\\u05dd \\\\u05db\\\\u05d1\\\\u05d9\\\\u05e6\\\\u05d9 \\\\u05e6\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \\\\u201cthoughts\\\\u201d and \\\\u201cwords\\\\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \\\\u201cdeeds\\\\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05dc\\\\u05d1\\\\u05d9\\\\u05e6\\\\u05d9 \\\\u05e6\\\\u05e4\\\\u05e2\\\\u05d5\\\\u05e0\\\\u05d9 \\\\u05d4\\\\u05de\\\\u05e9\\\\u05d9\\\\u05dc</span>, \\\\u201che compares their deeds with the eggs,\\\\u201d etc.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d9 \\\\u05e2\\\\u05db\\\\u05d1\\\\u05d9\\\\u05e9</span> The web<sup>6</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d5\\\\u05e2</span> \\\\u201cwell-known;\\\\u201d but <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05e2\\\\u05d4</span>, \\\\u201ca web,\\\\u201d \\\\u201ca curtain,\\\\u201d is meant. The same expression is used by Kimchi in explaining the word <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05d4\\\\u05b7\\\\u05d6\\\\u05bc\\\\u05d5\\\\u05bc\\\\u05e8\\\\u05b6\\\\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span dir=\\\\"rtl\\\\">\\\\u05e8</span> is substituted for Kamez, as in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e0\\\\u05d4</span> \\\\u201cand it shall remain\\\\u201d (Zec. v. 4.) <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d5\\\\u05e8\\\\u05d4</span> is participle passive; comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201ccircumcised\\\\u201d (Jos. v. 5); <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05d2\\\\u05d4</span> \\\\u201cset about\\\\u201d (Songs vii. 2). As to its meaning comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d6\\\\u05e8</span> \\\\u201cand he pressed\\\\u201d<sup>7</sup><i class=\\\\"footnote\\\\">A.V., \\\\u201cAnd thrust together.\\\\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e4\\\\u05e2\\\\u05d4</span> <em>Viper</em>. Comp. xxx. 6."], ["<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\\\\u2019s web, that is to say, they are not durable."], ["<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half."], ["<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them."], ["<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea."], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d2\\\\u05e9\\\\u05e9\\\\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e9</span> \\\\u201ca clod\\\\u201d (Job vii. 5).<sup>8</sup><i class=\\\\"footnote\\\\">Or rather the reverse, connect <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e9</span> with <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e9\\\\u05e9</span>. The fundamental meaning seems to be \\\\u201cto touch,\\\\u201d \\\\u201cto feel;\\\\u201d from this is derived <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e9</span> \\\\u201cclod,\\\\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span>. Some say that it means \\\\u201cin graves;\\\\u201d<sup>8a</sup><i class=\\\\"footnote\\\\">Comp. Targ. Jonathan: <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d9\\\\u05d0 \\\\u05d0\\\\u05ea\\\\u05d0\\\\u05d7\\\\u05d3 \\\\u05d1\\\\u05d0\\\\u05e4\\\\u05e0\\\\u05d0 \\\\u05db\\\\u05de\\\\u05d4 \\\\u05d3\\\\u05d0\\\\u05d7\\\\u05d9\\\\u05d3\\\\u05d9\\\\u05df \\\\u05e7\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d0 \\\\u05d1\\\\u05d0\\\\u05e4\\\\u05d9</span> \\\\u201cThe door closes before us, as the graves close to the dead.\\\\u201d\\\\u2014R. Joseph Kimchi explains likewise <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> \\\\u201cin graves\\\\u201d; he derives the word from the root <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05dd\\\\u2550\\\\u05d0\\\\u05e9\\\\u05dd</span> \\\\u201cto be desolate,\\\\u201d with a paragogic <span dir=\\\\"rtl\\\\">\\\\u05e0</span>.</i> but it is equally admissible to explain it, \\\\u201cat noon,\\\\u201d<sup>9</sup><i class=\\\\"footnote\\\\">The opposite is said by some commentators, namely, that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> means the same as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d7\\\\u05e9\\\\u05db\\\\u05d9\\\\u05dd</span> \\\\u201cin darkness\\\\u201d; this explanation is probably based on a comparison of this phrase with the verse \\\\u201cHe hath set me in dark places (<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05dd</span>), as they that be dead of old\\\\u201d (Lam. iii. 6). <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span> in the Hebrew text is perhaps a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e9\\\\u05db\\\\u05d9\\\\u05dd</span>.</i> or, \\\\u201camongst the living.\\\\u201d<sup>9a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05e9\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd</span> being considered to be the opposite of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05ea\\\\u05d9\\\\u05dd</span> \\\\u201cas dead men,\\\\u201d as in the preceding phrase <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cat noonday\\\\u201d is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e0\\\\u05e9\\\\u05e3</span> \\\\u201cin the night.\\\\u201d</i> or, considering the <span dir=\\\\"rtl\\\\">\\\\u05d0</span> to be prosthetic, \\\\u201camong the fat ones,\\\\u201d that is, the heathen people.<sup>10</sup><i class=\\\\"footnote\\\\">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>"], ["<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice."], ["<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e0\\\\u05ea\\\\u05d4 \\\\u05d1\\\\u05e0\\\\u05d5</span> <em>Hath testified against us</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05ea\\\\u05e2\\\\u05e0\\\\u05d4 \\\\u05d1\\\\u05e8\\\\u05e2\\\\u05da</span>, \\\\u201cthou shalt not testify against thy neighbour\\\\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class=\\\\"footnote\\\\">They have not yet been removed by repentance on the one side, and pardon on the other.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05bc\\\\u05c7\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05e2\\\\u05b7 \\\\u05d5\\\\u05b0\\\\u05db\\\\u05b7\\\\u05d7\\\\u05b5\\\\u05e9\\\\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e9\\\\u05e2</span> is \\\\u201cto renounce obedience.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05e9\\\\u05dc\\\\u05d7</span> \\\\u201cand being sent\\\\u201d (Est. iii. 13).<sup>11</sup><i class=\\\\"footnote\\\\">The forms of the infinitive Niphal are <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05c7\\\\u05e1\\\\u05d5\\\\u05e0 ;\\\\u05d4\\\\u05b4\\\\u05e4\\\\u05bc\\\\u05c7\\\\u05e2\\\\u05b0\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05d7</span> are formed after <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b4\\\\u05e4\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05b9\\\\u05dc</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05e8\\\\u05d4</span> <em>Revolt</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05e8\\\\u05e8</span> \\\\u201crebellious\\\\u201d (Deut. xxi. 18). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class=\\\\"footnote\\\\">A.V., Conceiving,\\\\u201d \\\\u201cUttering.\\\\u201d</i><sup>11a</sup><i class=\\\\"footnote\\\\">A.V., Conceiving,\\\\u201d \\\\u201cUttering.\\\\u201d</i> that is, \\\\u201cforming it;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05d9</span> \\\\u201cmy progenitors\\\\u201d (Gen. xlix. 2<sup>12</sup><i class=\\\\"footnote\\\\">The instances quoted are intended to prove that the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e8\\\\u05d4</span> \\\\u201cto conceive,\\\\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d4\\\\u05e8</span> \\\\u201cand she conceived\\\\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d2\\\\u05d5</span> \\\\u201cand uttering it;\\\\u201d the possessive pronoun (<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b9</span>) refers to <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e7\\\\u05e8</span> \\\\u201cfalsehood.\\\\u201d Some say that <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b9\\\\u05e8\\\\u05d5\\\\u05b9</span> and <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b9\\\\u05d2\\\\u05d5\\\\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05c7\\\\u05d2\\\\u05b9\\\\u05d4 ,\\\\u05d4\\\\u05c7\\\\u05e8\\\\u05b9\\\\u05d4</span>, comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05bc\\\\u05c7\\\\u05e0\\\\u05b9\\\\u05d4</span> \\\\u201cto build\\\\u201d (1 Kings viii. 13.) <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05e1\\\\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \\\\u201cthey evince no justice.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span dir=\\\\"rtl\\\\">\\\\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b2\\\\u05de\\\\u05b4\\\\u05ea\\\\u05bc\\\\u05b6\\\\u05e3\\\\u05b8</span> \\\\u201cthy truth\\\\u201d (xxxviii. 18). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d7\\\\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d5\\\\u05d7\\\\u05d9\\\\u05dd</span> \\\\u201cright\\\\u201d (2 Sam. xv. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05dc</span> According to some it means \\\\u201cmad;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05dc\\\\u05dc</span> \\\\u201cmad\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cStripped.\\\\u201d</i> (Mic. i. 8); <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05ea\\\\u05dc\\\\u05dc\\\\u05d5</span> \\\\u201cthey are mad\\\\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05dc</span> \\\\u201cto deprive of property;\\\\u201d<sup>14</sup><i class=\\\\"footnote\\\\">The meaning of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05dc</span> accordingly is, \\\\u201cmaketh himself a prey.\\\\u201d (A.V.).</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05dc\\\\u05dc</span> is the participle Hithpael of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05dc</span>."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05de\\\\u05dd</span> <em>And wondered</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05de\\\\u05d4</span> \\\\u201cdesolation\\\\u201d (i. 7).<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05dd</span> \\\\u201cto be desolate,\\\\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span dir=\\\\"rtl\\\\"><sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05de\\\\u05dd</span> is, according to the opinion of R. Menahem, formed from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05ea\\\\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span dir=\\\\"rtl\\\\">\\\\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05e8</span> from <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05e8</span>, with reduplication of the third radical. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e2 \\\\u05dc\\\\u05d5 \\\\u05d6\\\\u05e8\\\\u05e2\\\\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cBrought salvation.\\\\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \\\\u201cHis glory helped Him to show His power.\\\\u201d<sup>17a</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2\\\\u05d5 .\\\\u05d5\\\\u05d4\\\\u05d8\\\\u05e2\\\\u05dd \\\\u05e2\\\\u05dc \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d5 \\\\u05dc\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea \\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05d5</span> \\\\u201cHis arm,\\\\u201d seems hero to be explained by \\\\u201cHis glory;\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05e9\\\\u05e2 \\\\u05dc\\\\u05d5</span> \\\\u201chelped Him,\\\\u201d to be complemented by \\\\u201cto show His power.\\\\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \\\\u201chelped,\\\\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d1\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05d5 \\\\u05d5\\\\u05d4\\\\u05d8\\\\u05e2\\\\u05dd, \\\\u05e2\\\\u05dc \\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3\\\\u05d5 \\\\u05dc\\\\u05d4\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea</span> is the explanation of the expression <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e8\\\\u05e2\\\\u05d5</span> \\\\u201chis arm:\\\\u201d \\\\u201chis glory, in displaying his power, is meant.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2</span> <em>Intercessor</em>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e4\\\\u05d2\\\\u05d9\\\\u05e2</span> \\\\u201cmade intercession\\\\u201d (liii. 12)."], ["<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05dc\\\\u05d1\\\\u05e9\\\\u05ea</span> <em>Clothing</em>. Both the letters <span dir=\\\\"rtl\\\\">\\\\u05ea</span> are formative, as in <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05ea</span> \\\\u201cglory\\\\u201d (iii. 18). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d8 \\\\u05db\\\\u05de\\\\u05e2\\\\u05d9\\\\u05dc \\\\u05e7\\\\u05e0\\\\u05d0\\\\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class=\\\\"footnote\\\\">I. E. seems to point out by this remark, that <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e0\\\\u05d0\\\\u05d4</span> is not a genitive governed by <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d9\\\\u05dc</span>, and that the whole phrase does not mean \\\\u201cand was clad as it were with a cloke of zeal\\\\u201d (similar to <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05d3\\\\u05d9 \\\\u05e0\\\\u05e7\\\\u05dd</span> \\\\u201cgarments of vengeance\\\\u201d), but that both <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e2\\\\u05d9\\\\u05dc</span> and <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e0\\\\u05d0\\\\u05d4</span> are in the accusative case governed by the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e2\\\\u05d8</span>.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e2\\\\u05dc \\\\u05d2\\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class=\\\\"footnote\\\\">It is not clear from the words of I. E. whether this remark refers also to <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e2\\\\u05dc \\\\u05d9\\\\u05e9\\\\u05dc\\\\u05dd</span>, and explains it to mean \\\\u201clike a man (who is zealous) for revenge,\\\\u201d or is limited to <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e2\\\\u05dc \\\\u05d2\\\\u05de\\\\u05dc\\\\u05d5\\\\u05ea</span>; in that case the whole phrase is to be translated, \\\\u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\\\\u201d A. V., \\\\u201cAccording to their deeds, accordingly he will repay.\\\\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \\\\u201chis adversaries and enemies\\\\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \\\\u201cto the islands,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5</span> Some explain it, \\\\u201cAnd they will fear;\\\\u201d one <span dir=\\\\"rtl\\\\">\\\\u05d9</span> being omitted (<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5\\\\u2550\\\\u05d5\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5</span>); others, paying strict regard to its orthography, render it, \\\\u201cand they shall see.\\\\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \\\\u201cHis glory\\\\u201d in the second part corresponds to \\\\u201cthe name of the Lord,\\\\u201d in the first part.<sup>20</sup><i class=\\\\"footnote\\\\">If <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d5</span> means \\\\u201cthey will see,\\\\u201d the expression \\\\u201cthe name of the Lord\\\\u201d must refer to the works of the Lord, since the name cannot be seen. \\\\u201cHis glory\\\\u201d is identical with \\\\u201chis glorious works,\\\\u201d or \\\\u201cthe glory displayed in his works.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8</span> <i>Distress</i>.<sup>21</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe enemy.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8 \\\\u05d5\\\\u05de\\\\u05e6\\\\u05e7</span> \\\\u201ctrouble and anguish\\\\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class=\\\\"footnote\\\\">It can hardly be anything else. I. E. means, perhaps, to say that <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8</span> is an abstract noun (<span class=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span>) signifying \\\\u201cdistress,\\\\u201d and not a common noun (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span>) signifying \\\\u201cenemy.\\\\u201d (Comp. c. iii., Note 5).</i> In such a degree <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d5\\\\u05d7 \\\\u05d9\\\\u05d9 \\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e1\\\\u05d4 \\\\u05d1\\\\u05d5</span> \\\\u201cthe spirit of the Lord will wonderfully act therein.\\\\u201d<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe spirit of the Lord shall lift up a standard against him.\\\\u201d \\\\u201cStandard.\\\\u201d</i><sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe spirit of the Lord shall lift up a standard against him.\\\\u201d \\\\u201cStandard.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e1\\\\u05e1\\\\u05d4</span> is derived from <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1</span> \\\\u201cmiracle.\\\\u201d This verse is in perfect harmony with the prophecy, \\\\u201cAnd there shall be a time of trouble such as never was,\\\\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \\\\u201cAnd the Redeemer shall come to Zion.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05d0\\\\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \\\\u201cEvery one that shall be found written in the book\\\\u201d (Dan. xii. 1)."], ["<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \\\\u201cthat my spirit which is upon thee,\\\\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \\\\u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\\\\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites."]], [["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05d0\\\\u05d9</span> \\\\u201ccome\\\\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0 \\\\u05d0\\\\u05d5\\\\u05e8\\\\u05da <sup>1</sup><i class=\\\\"footnote\\\\">The infinitive Kal of the verb <span class=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> has, according to the rule, the vowel <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05bc</span>; <i>e.g.</i>, <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05bc\\\\u05dd</span>, \\\\u201cto rise.\\\\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\ufb4b\\\\u05d3\\\\u05b4\\\\u05d9</span>, according to the opinion of I. E.</i>.\\\\u05d0</span> \\\\u201cThy light is come,\\\\u201d if taken in a good sense; but I think that it means \\\\u201cthy light has set, and it has become dark;\\\\u201d that is,<sup>2</sup><i class=\\\\"footnote\\\\">The Hebrew text has the word <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d5</span>, which can be translated \\\\u201cas if to say,\\\\u201d or \\\\u201cthat is,\\\\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9 \\\\u05d1\\\\u05d0 \\\\u05d4\\\\u05e9\\\\u05de\\\\u05e9</span> \\\\u201cbecause the sun was set\\\\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \\\\u201cThe sun shall be no more thy light by day,\\\\u201d etc. (ver. 19). By the words \\\\u201cShine,\\\\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant."], ["<i>For behold, the darkness will cover the earth.</i> Comp. \\\\u201cFor distress shall come in like a flood\\\\u201d (lix. 19). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05e4\\\\u05dc \\\\u05dc\\\\u05d0\\\\u05de\\\\u05d9\\\\u05dd</span> <i>And gross darkness</i>\\\\u2014supply <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05e1\\\\u05d4</span> \\\\u201cshall cover\\\\u201d\\\\u2014<i>the people. But upon thee</i>. Upon thee alone."], ["<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light."], ["<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \\\\u201ckings\\\\u201d (ver. 3). <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d0\\\\u05de\\\\u05e0\\\\u05d4</span> <i>Shall be nursed.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d9 \\\\u05d0\\\\u05de\\\\u05df</span> \\\\u201cand he brought up\\\\u201d (Est. ii. 7)."], ["<i>Then.</i> When kings come unto thee and bring thee thy children. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e8\\\\u05d0\\\\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou shalt see.\\\\u201d I. E. seems to have read <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05bd\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05b4\\\\u05d9</span> or <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05b4\\\\u05d9</span> (root \\\\u05d9\\\\u05e8\\\\u05d0), instead of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b4\\\\u05e8\\\\u05b0\\\\u05d0\\\\u05b4\\\\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d4\\\\u05e8\\\\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd flow together.\\\\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e8\\\\u05d4</span> \\\\u201cstraits,\\\\u201d \\\\u201cdistress.\\\\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc \\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cOf the Gentiles.\\\\u201d</i> The land armies.<sup>6</sup><i class=\\\\"footnote\\\\">According to this explanation <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d5\\\\u05df \\\\u05d9\\\\u05dd</span> is not \\\\u201cthe abundance of the sea,\\\\u201d but the multitude or the armies that will come by sea.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05e2\\\\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05e8\\\\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe dromedaries.\\\\u201d</i> The <span dir=\\\\"rtl\\\\">\\\\u05d1</span> is a preposition; comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8</span> \\\\u201cthe swift\\\\u201d (xvi. 1). <i>They shall bring</i> for a present."], ["<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05ea\\\\u05d5\\\\u05e0\\\\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05e8\\\\u05ea</span> \\\\u201cto do service\\\\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span dir=\\\\"rtl\\\\"> \\\\u05e2\\\\u05dc \\\\u05e8\\\\u05e6\\\\u05d5\\\\u05df \\\\u05e2\\\\u05dc \\\\u05de\\\\u05d6\\\\u05d1\\\\u05d7\\\\u05d9\\\\u2550\\\\u05e2\\\\u05dc \\\\u05e8\\\\u05e6\\\\u05d5\\\\u05df \\\\u05de\\\\u05d6\\\\u05d1\\\\u05d7\\\\u05d9</span> With acceptance on my altar.<sup>8</sup><i class=\\\\"footnote\\\\">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05e8\\\\u05e6\\\\u05d5\\\\u05df</span> means \\\\u201cwith acceptance,\\\\u201d or \\\\u201cfor acceptance;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05d6\\\\u05d1\\\\u05d7\\\\u05d9</span> \\\\u201cupon my altar.\\\\u201d But, in fact, the repetition of the preposition is not required here at all, since <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>"], ["<i>Who are these</i>, etc. This question refers to \\\\u201cthe children\\\\u201d (ver. 4). The words \\\\u201cArise, shine,\\\\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class=\\\\"footnote\\\\">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e8\\\\u05d1\\\\u05ea\\\\u05d9\\\\u05d7\\\\u05dd</span> <i>Their windows.</i> The holes, where their nests are."], ["<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\\\\u00e6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \\\\u201cunto the name of the Lord thy God.\\\\u201d<sup>11</sup><i class=\\\\"footnote\\\\">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span dir=\\\\"rtl\\\\">\\\\u05e8</span> instead of Zer\\\\u00e9, is caused by the pause.<sup>12</sup><i class=\\\\"footnote\\\\">The feminine suffix <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b5\\\\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b0\\\\ue803</span> into <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b8\\\\ue802</span>, but not so the feminine suffix <span dir=\\\\"rtl\\\\">\\\\u2013\\\\u05b5\\\\ue802</span>.</i>"], ["<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05ea\\\\u05bc\\\\u05d7\\\\u05d5</span> Some say that <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05bc\\\\u05e4\\\\u05b4\\\\u05d7\\\\u05b0\\\\u05bc\\\\u05d7\\\\u05d5\\\\u05bc</span> is the same as <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05bc\\\\u05e4\\\\u05bb\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05d7\\\\u05d5\\\\u05bc</span> \\\\u201cand they will be opened.\\\\u201d According to others, \\\\u201cAnd they will open,\\\\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\\\\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \\\\u201cTo bind their kings with chains\\\\u201d (Ps. cxlix. 8)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1 \\\\u05d9\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5</span> <i>They will be slain.</i> This verb is derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1</span> \\\\u201csword;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05e8\\\\u05d1 \\\\u05e0\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5</span> \\\\u201cthey are surely slain\\\\u201d. (2 Kgs. iii. 23). Some explain it \\\\u201cthey shall be utterly wasted,\\\\u201d and compare it with <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05df</span> \\\\u201cdestruction.\\\\u201d I prefer the first explanation."], ["<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord."], ["<span class=\\\\"rtl\\\\">\\\\u05e9\\\\u05d7\\\\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class=\\\\"footnote\\\\">I. E. uses the expression <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span> \\\\u201ca noun;\\\\u201d he means perhaps <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc</span> \\\\u201cinfinitive\\\\u201d or \\\\u201cverbal noun,\\\\u201d as contrasted with <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d5\\\\u05e2\\\\u05dc</span> \\\\u201cparticiple,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span> \\\\u201ccommon noun;\\\\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \\\\u201cArise,\\\\u201d etc. is addressed to Zion.<sup>14</sup><i class=\\\\"footnote\\\\">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05de\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \\\\u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\\\\u201d The same was the case with the Israelites: they said: \\\\u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\\\\u201d Therefore God said: \\\\u201cArise, my light\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05de\\\\u05d9 \\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9</span> are addressed to Zion.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8 \\\\u05e7\\\\u05d3\\\\u05e9 \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc\\\\u2550\\\\u05e7\\\\u05d3\\\\u05e9 \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05d5\\\\u05e9 \\\\u05d9\\\\u05e9\\\\u05e8\\\\u05d0\\\\u05dc</span> is the genitive; but it cannot be governed by <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d9\\\\u05e8</span> \\\\u201ccity.\\\\u201d</i>"], ["<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease."], ["<i>The milk of nations</i>. Their money; they will pay tribute. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d3</span> <i>Breast.</i> It is the same as <span class=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b8\\\\u05d3\\\\u05b7\\\\u05d9\\\\u05b4\\\\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class=\\\\"footnote\\\\">The two forms referred to are <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b9\\\\u05c1\\\\u05d3</span> and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b5\\\\u05c1\\\\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>"], ["<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\\\\u2014I shall bring thee the value of gold;<sup>17</sup><i class=\\\\"footnote\\\\">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4\\\\u05d1 \\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> \\\\u201cthe gold of nations\\\\u201d seems to be another reading for the preceding <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4\\\\u05d1</span> \\\\u201cgold,\\\\u201d but not a new explanation. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05f4\\\\u05d0</span> \\\\u201canother reading\\\\u201d of the M.S. of the British Museum.</i> \\\\u201cthe value of the gold of nations.\\\\u201d) Copper is better than iron, it is therefore contrasted with gold. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d5\\\\u05d3\\\\u05ea\\\\u05da</span> <i>Thy officers.</i> Lit., \\\\u201cthe men of thy office\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e0\\\\u05e9\\\\u05d9 \\\\u05e4\\\\u05e7\\\\u05d5\\\\u05d3\\\\u05ea\\\\u05da</span>). Comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d9\\\\u05d3</span> \\\\u201cofficer.\\\\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness."], ["<i>Violence shall not,</i> etc. Repetition of the same idea. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05d4 \\\\u05d7\\\\u05d5\\\\u05de\\\\u05ea\\\\u05d9\\\\u05da</span> Some explain it: \\\\u201cAnd salvation will meet thy walls;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\ufb4b\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea \\\\u05d0\\\\u05ea\\\\u05db\\\\u05dd \\\\u05d4\\\\u05e8\\\\u05e2\\\\u05d4</span> \\\\u201cand evil will befall you\\\\u201d (Deut. xxxi. 29); others: \\\\u201cAnd salvation shall call unto thy walls;\\\\u201d but it is more correct to take <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea</span> as the second person feminine, and to render it, \\\\u201cAnd thou, Zion, wilt call thy walls salvation.\\\\u201d The correctness of this explanation is proved by the words which follow: <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05da \\\\u05ea\\\\u05d4\\\\u05dc\\\\u05d4</span> \\\\u201cand thy gates praise.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e7\\\\u05e8\\\\u05d0\\\\u05ea</span> is to be repeated before <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e8\\\\u05d9\\\\u05da</span>, according to the rule of ellipsis."], ["<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night."], ["<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class=\\\\"footnote\\\\">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05d0\\\\u05e1\\\\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \\\\u201cshall not be gathered;\\\\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class=\\\\"footnote\\\\">The phrase \\\\u201cthe moon is gathered\\\\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness."], ["<i>The branch.</i> Comp. \\\\u201cAnd a branch shall grow out of his roots\\\\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class=\\\\"footnote\\\\">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>"], ["<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05d5\\\\u05dd \\\\u05dc\\\\u05d2\\\\u05d5\\\\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2)."]], [["<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \\\\u201cAnd took of the spirit, that was upon him\\\\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \\\\u201canointed;\\\\u201d comp. \\\\u201cTouch not mine anointed\\\\u201d (Ps. cv. 15).<sup>1</sup><i class=\\\\"footnote\\\\">The second part of this verse, \\\\u201cAnd do my prophets no harm,\\\\u201d shows that the expressions \\\\u201canointed\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d9\\\\u05d7\\\\u05d9</span>) and \\\\u201cprophets\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0\\\\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \\\\u201cBecause the Lord\\\\u201d is continued till ver. 9, and the apodosis commences \\\\u201cI will greatly rejoice\\\\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05df</span> means<sup>2</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d9\\\\u05e2\\\\u05df \\\\u05d8\\\\u05e2\\\\u05de\\\\u05d5 \\\\u05d4\\\\u05e9\\\\u05dd \\\\u05de\\\\u05e9\\\\u05d7\\\\u05e0\\\\u05d9</span>, lit., \\\\u201cfor <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05df</span> has the meaning \\\\u2018 God has anointed me,\\\\u2019\\\\u201d etc., but <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05df</span> has not this meaning; after <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05de\\\\u05d5</span> the word <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e2\\\\u05dd</span> \\\\u201cthe reason why\\\\u201d has been omitted, which has been restored in the translation.</i> \\\\u201cthe reason of,\\\\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e7\\\\u05d7\\\\u05e7\\\\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d7\\\\u05e8\\\\u05d7\\\\u05e8</span> \\\\u201cpanteth\\\\u201d (Ps. xxxviii. 11), <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d3\\\\u05de\\\\u05d3\\\\u05dd</span> \\\\u201cred\\\\u201d (Lev. xiii. 49), <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05e7\\\\u05e8\\\\u05e7</span> \\\\u201cgreen\\\\u201d (Lev. ibid.)"], ["<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse."], ["<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05ea \\\\u05dc\\\\u05d4\\\\u05dd</span> \\\\u201cto give unto them,\\\\u201d are accordingly a mere repetition of the phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d5\\\\u05dd \\\\u05dc\\\\u05d0\\\\u05d1\\\\u05dc\\\\u05d9 \\\\u05e6\\\\u05d9\\\\u05d5\\\\u05df</span> \\\\u201cto appoint unto them that mourn for Zion.\\\\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05d4</span> <i>Weak.</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHeaviness.\\\\u201d</i> It is an adjective of the same root as the verb <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05d4</span> (Lev. xiii. 6) which is rendered by some \\\\u201cis become dark,\\\\u201d but by me \\\\u201chath decreased,\\\\u201d as it is contrasted with <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05c1\\\\u05e9\\\\u05d4\\\\u05b9</span> \\\\u201cspread.\\\\u201d<sup>4</sup><i class=\\\\"footnote\\\\">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9</span> <i>Trees</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d9\\\\u05dc\\\\u05d9\\\\u05dd</span> \\\\u201coaks\\\\u201d (i. 29);<sup>5</sup><i class=\\\\"footnote\\\\">The same explanation is given by Rashi; but the Chald\\\\u00e6an translation renders it <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1\\\\u05e8\\\\u05d1\\\\u05d9</span> \\\\u201cthe great.\\\\u201d</i> the words which follow, \\\\u201cthe planting of the Lord,\\\\u201d support this explanation."], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> Of old.<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> has here the meaning \\\\u201ca very long time;\\\\u201d it means usually \\\\u201cfor ever;\\\\u201d but this is not applicable here.</i> <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span> Of former generations.<sup>7</sup><i class=\\\\"footnote\\\\">I. E. adds the word <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> to make it clear, that the adjective <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span> is not to be connected with <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05d1\\\\u05d5\\\\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span>, which is either to be supplied or is implied in the adjective <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d0\\\\u05e9\\\\u05e0\\\\u05d9\\\\u05dd</span>.</i>"], ["<i>And strangers shall stand</i> before you like servants. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e8\\\\u05d9\\\\u05d1\\\\u05dd</span> <i>Your ploughmen.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b4\\\\u05d1\\\\u05b8\\\\u05bc\\\\u05e8</span> is an adjective, meaning \\\\u201ctilling the field.\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">Comp. I. E. on iii. 4 and note 5.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05e0\\\\u05d9</span> <i>The priests</i>. I said already that the meaning of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d4\\\\u05df</span> is, \\\\u201cone that ministers;\\\\u201d it is therefore qualified here by the genitive \\\\u201cof our God.\\\\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05ea\\\\u05d0\\\\u05de\\\\u05e8\\\\u05d5\\\\u2550\\\\u05ea\\\\u05ea\\\\u05d9\\\\u05de\\\\u05e8\\\\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05de\\\\u05e8\\\\u05ea</span> \\\\u201cthou hast boasted\\\\u201d (Deut. xxvi. 17).<sup>9</sup><i class=\\\\"footnote\\\\">I. E. connects with the same root the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d9\\\\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05de\\\\u05e8\\\\u05ea</span> to mean \\\\u201cthou hast praised,\\\\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05de\\\\u05e8\\\\u05ea</span> means \\\\u201cthou hast caused to declare.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05e0\\\\u05d4</span> <i>Double.</i> The verb \\\\u201cyou shall inherit\\\\u201d is to be supplied. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d7\\\\u05ea \\\\u05db\\\\u05dc\\\\u05de\\\\u05d4\\\\u2550\\\\u05d5\\\\u05d1\\\\u05dc\\\\u05de\\\\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \\\\u201cdouble\\\\u201d in the first part of the verse."], ["<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05ea\\\\u05ea\\\\u05d9 \\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>I will give them their reward</i>, etc. As to <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05dd</span> \\\\u201ctheir reward\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea</span> \\\\u201cthe wages\\\\u201d (Lev. xix. 13). By these words the expression \\\\u201cI hate robbing\\\\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages."], ["<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute."], ["<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d8\\\\u05e0\\\\u05d9</span> <i>He hath covered me</i>. It is past of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05d8\\\\u05d4 ; \\\\u05d9\\\\u05e2\\\\u05d8</span> \\\\u201ccovering\\\\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05d8\\\\u05d4 \\\\u05d5\\\\u05d4\\\\u05dd \\\\u05e9\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05e0\\\\u05d9\\\\u05e0\\\\u05d9\\\\u05dd</span>, \\\\u201cof the same root as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05d8\\\\u05d4</span>, but of a different conjugation.\\\\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d8\\\\u05d4</span>, the other from <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05d8</span>. The reverse would be correct, namely, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05e0\\\\u05d9\\\\u05df \\\\u05e2\\\\u05d5\\\\u05d8\\\\u05d4 \\\\u05d5\\\\u05d4\\\\u05dd \\\\u05d1\\\\u05f3 \\\\u05e9\\\\u05e8\\\\u05e9\\\\u05d9\\\\u05dd \\\\u05e4\\\\u05e2\\\\u05dc \\\\u05e2\\\\u05d1\\\\u05e8</span> \\\\u201cit is the past tense of the same conjugation as <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05d8\\\\u05d4</span>, but the two verbs have different roots.\\\\u201d This is perhaps the right reading.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05d4\\\\u05df</span> <i>Serveth</i>.<sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cDecketh himself with.\\\\u201d</i> It is a transitive verb, and <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d0\\\\u05e8</span> \\\\u201cornament\\\\u201d is the object; it is attended to by the bridegroom; compare my remark on <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e9\\\\u05e8\\\\u05ea\\\\u05d5\\\\u05e0\\\\u05da</span> \\\\u201cshall minister unto thee\\\\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck."], ["<span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05ea\\\\u05d5\\\\u05e6\\\\u05d9\\\\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs the earth bringeth forth,\\\\u201d etc.<br>13 I. E. explains the expression <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05de\\\\u05d7</span>, \\\\u201cto grow,\\\\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew."]], [["<i>For Zion\\\\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e2\\\\u05e8</span> <i>That burneth.</i> The relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span> \\\\u201cthat\\\\u201d must be supplied; for the verb agrees with <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05d9\\\\u05d3</span> \\\\u201clamp.\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e2\\\\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05e2\\\\u05e8</span>; <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05d5\\\\u05e2\\\\u05ea\\\\u05d4</span> is therefore connected with the masculine noun <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e4\\\\u05d9\\\\u05d3</span>, by supplying the relative <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8</span>; and the whole phrase is to be translated: \\\\u201cAnd the salvation thereof as a lamp that burneth.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d5\\\\u05e8\\\\u05d0</span> <i>Shall be called.</i> It is Pual. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e7\\\\u05d1\\\\u05e0\\\\u05d5</span> <i>Will name.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05e0\\\\u05e7\\\\u05d1\\\\u05d5</span> \\\\u201cwhich are expressed\\\\u201d (Num. i. 17)."], ["<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class=\\\\"footnote\\\\">This is equivalent to saying that the word <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d8\\\\u05e8\\\\u05ea</span>, mostly used in the meaning of \\\\u201ccrown,\\\\u201d that is, an ornament of the head, has sometimes the general meaning \\\\u201cornament,\\\\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9\\\\u05d3</span> with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d8\\\\u05e8\\\\u05ea</span>; we may join it with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d9\\\\u05d9\\\\u05ea</span> and explain the phrase thus: \\\\u201cThou shalt be a crown of glory in the hand of the Lord\\\\u201d\\\\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>"], ["<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \\\\u201cFor Zion\\\\u2019s sake,\\\\u201d etc. are spoken by the Lord; the expression \\\\u201cI will not rest,\\\\u201d etc. must be taken in a figurative sense. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e4\\\\u05e6\\\\u05d9 \\\\u05d1\\\\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHephzi-bah.\\\\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof."], ["<i>So shall thy sons marry thee</i>. This is a figurative expression for \\\\u201cthe kingdom will be restored to thee.\\\\u201d"], ["<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \\\\u201cThey that cause to watch for lying vanities, forsake their idol\\\\u201d (Jon. ii. 9).<sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThey that observe lying vanities.\\\\u201d\\\\u2014I. E. proves by this quotation that the expression \\\\u201cto watch\\\\u201d signifies sometimes \\\\u201cto wait for help,\\\\u201d \\\\u201cto pray;\\\\u201d because <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> means \\\\u201cthey that cause to pray,\\\\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e8\\\\u05d9\\\\u05dd</span> \\\\u201cwatchmen\\\\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \\\\u201cwatchmen\\\\u201d by the words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d6\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05ea \\\\u05d9\\\\u05d9</span> \\\\u201cthat remind the Lord.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05db\\\\u05d9\\\\u05e8\\\\u05d9\\\\u05dd</span> is a causative verb; lit., \\\\u201cthat cause the Lord to remember;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d6\\\\u05db\\\\u05d9\\\\u05e8\\\\u05e0\\\\u05d9</span> \\\\u201cput me in remembrance\\\\u201d (xliii. 26)."], ["<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05e0\\\\u05e9\\\\u05d1\\\\u05e2 \\\\u05d2\\\\u05dd \\\\u05d6\\\\u05d4 \\\\u05dc\\\\u05d0\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span>. The first <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd</span> connects this verse with the preceding verse in this way: \\\\u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\\\\u201d But it is also possible that it is an erroneous repetition of the second <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd</span>.\\\\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \\\\u201cthe word that cometh out of the mouth of the Lord, does not return void,\\\\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \\\\u201chath sworn,\\\\u201d that is, has made an unconditional decree.<sup>6</sup><i class=\\\\"footnote\\\\">The predictions of good or evil events are generally connected with the condition pronounced or understood, \\\\u201cif you hearken unto me\\\\u201d or \\\\u201cif you hearken not unto me.\\\\u201d But a prediction introduced by a phrase like \\\\u201cHe hath sworn\\\\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc."], ["<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together."], ["<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \\\\u201cGo through, etc.\\\\u201d that is, go through the gates to proclaim in every place \\\\u201cPrepare the way of the people,\\\\u201d \\\\u201cclear it of stones,\\\\u201d \\\\u201clift up a standard throughout the whole world.\\\\u201d"], ["<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05ea \\\\u05e9\\\\u05d4\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05d3\\\\u05d4</span>; they seem to be incorrect, because the Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dc\\\\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \\\\u201cthe daughter of Zion\\\\u201d by \\\\u201cthe daughter, whom she (Zion) has born.\\\\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e2\\\\u05dc\\\\u05ea\\\\u05d5</span> <i>And His wages.</i><sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd his work.\\\\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel."], ["<i>And unto thee</i>. The second person refers to Zion."]], [["<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class=\\\\"footnote\\\\">Comp. \\\\u201cAnd there is none that holdeth with me in these things, but Michael, your prince\\\\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05dd\\\\u05b4 \\\\u05d4\\\\u05e0\\\\u05db\\\\u05d1\\\\u05d3</span> \\\\u201cthe honoured name\\\\u201d of the Hebrew text are used instead of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d9</span> \\\\u201cthe Lord,\\\\u201d by I. E., in order not to connect the description \\\\u201cwith dyed garments,\\\\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\\\\u2014that is, the Christian religion\\\\u2014which was first established among the Edomites.<sup>2a</sup><i class=\\\\"footnote\\\\">The words \\\\u201cThis prophecy,\\\\u201d etc., till \\\\u201camong the Edomites,\\\\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05d5\\\\u05e5</span> <i>Stained</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d5\\\\u05de\\\\u05e5</span> \\\\u201cvinegar\\\\u201d (Num. vi. 3).<sup>3</sup><i class=\\\\"footnote\\\\">The two words seem, according to I. E., to be derived from <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05de\\\\u05e5</span> \\\\u201cto be red.\\\\u201d See Gesenius Lex. Hebr. Chald.</i> <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05d4 \\\\u05d4\\\\u05d3\\\\u05d5\\\\u05e8 \\\\u05d1\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05e9\\\\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThis that is glorious.\\\\u201d</i> <i>in his apparel</i>, how has he stained himself! <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTravelling.\\\\u201d</i> others; comp. <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e2\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05e6\\\\u05e2\\\\u05d5\\\\u05d4\\\\u05d5</span> \\\\u201coppressors, that will oppress him\\\\u201d<sup>6</sup><i class=\\\\"footnote\\\\">\\\\u201cWanderers, that shall cause him to wander.\\\\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class=\\\\"footnote\\\\">That <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \\\\u201cthat <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d4</span> is a common noun (<span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05d4\\\\u05ea\\\\u05d5\\\\u05d0\\\\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05d5 \\\\u05e6\\\\u05e2\\\\u05d4 \\\\u05d1\\\\u05e8\\\\u05d1</span> \\\\u201cwho bindeth people in the greatness of his strength;\\\\u201d but the verb would be missing, if <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05e2\\\\u05d4</span> were a noun.</i> is confirmed by the words which follow: \\\\u201cin the greatness of his strength.\\\\u201d R. Moses Hakkohen says, that <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d5\\\\u05e2\\\\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\\\\u2014The answer to the question \\\\u201cWho is this,\\\\u201d etc., is \\\\u201cI that speak in righteousness,\\\\u201d etc. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> <i>Mighty</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1</span> \\\\u201cofficer\\\\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05dc\\\\u05d1\\\\u05d5\\\\u05e9\\\\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn thine apparel.\\\\u201d Comp. c. xxxii., Note 1.</i> The preposition <span dir=\\\\"rtl\\\\">\\\\u05dc</span> is pleonastic as in <span dir=\\\\"rtl\\\\">1) \\\\u05dc\\\\u05d0\\\\u05d1\\\\u05e9\\\\u05dc\\\\u05d5\\\\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine."], ["<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d3\\\\u05e8\\\\u05db\\\\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor I will tread them.\\\\u201d \\\\u201cAnd shall be sprinkled.\\\\u201d \\\\u201cAnd I will stain.\\\\u201d</i><sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor I will tread them.\\\\u201d \\\\u201cAnd shall be sprinkled.\\\\u201d \\\\u201cAnd I will stain.\\\\u201d</i><<sup>10</sup><i class=\\\\"footnote\\\\">See I. E. on i. 21, Note 43.</i>sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor I will tread them.\\\\u201d \\\\u201cAnd shall be sprinkled.\\\\u201d \\\\u201cAnd I will stain.\\\\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \\\\u05d5\\\\u05b0\\\\u05d9\\\\u05b5\\\\u05d6 <i>And sprinkled</i>. It is similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05d9\\\\u05b5\\\\u05d8</span> \\\\u201cand he stretched forth\\\\u201d (Ex. ix. 23). <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7\\\\u05dd</span> <i>Their blood</i>. The blood is called <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b6\\\\u05e6\\\\u05b7\\\\u05d7</span> lit. \\\\u201ctime,\\\\u201d because t<sup>11</sup><i class=\\\\"footnote\\\\">The phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05e6\\\\u05d7 \\\\u05e0\\\\u05e6\\\\u05d7\\\\u05d9\\\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05dd \\\\u05d6\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05d9\\\\u05df \\\\u05e7\\\\u05e5</span> \\\\u201cperiods of time without end.\\\\u201d Others compare <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7\\\\u05dd</span> \\\\u201ctheir blood\\\\u201d with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7</span> \\\\u201cstrength\\\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05d4\\\\u2550\\\\u05e0\\\\u05e6\\\\u05d7</span> \\\\u201cto sprinkle.\\\\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7</span> \\\\u201cfor ever\\\\u201d (xxxiv. 10). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d2\\\\u05d0\\\\u05dc\\\\u05ea\\\\u05d9</span> <i>I stained</i>. The <span dir=\\\\"rtl\\\\">\\\\u05d0</span> is here substituted for <span dir=\\\\"rtl\\\\">\\\\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \\\\u201cI stained,\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d2\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d5</span> \\\\u201cshall stain it\\\\u201d (Job iii. 5)."], ["<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d0\\\\u05d5\\\\u05dc\\\\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God."], ["<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05de\\\\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e9\\\\u05ea\\\\u05d5\\\\u05de\\\\u05dd</span> (lix. 16)."], ["<i>Nations.</i> Other nations beside Edom. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05d3 \\\\u05dc\\\\u05d0\\\\u05e8\\\\u05e5 \\\\u05e0\\\\u05e6\\\\u05d7\\\\u05dd</span> And I will pour out their blood<sup>11</sup><i class=\\\\"footnote\\\\">The phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05e6\\\\u05d7 \\\\u05e0\\\\u05e6\\\\u05d7\\\\u05d9\\\\u05dd</span> (xxxiv. 10) is explained by I. E., <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05dd \\\\u05d6\\\\u05de\\\\u05e0\\\\u05d9\\\\u05dd \\\\u05d0\\\\u05d9\\\\u05df \\\\u05e7\\\\u05e5</span> \\\\u201cperiods of time without end.\\\\u201d Others compare <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7\\\\u05dd</span> \\\\u201ctheir blood\\\\u201d with <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d7</span> \\\\u201cstrength\\\\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d6\\\\u05d4\\\\u2550\\\\u05e0\\\\u05e6\\\\u05d7</span> \\\\u201cto sprinkle.\\\\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth."], ["<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e8\\\\u05d1 \\\\u05d8\\\\u05d5\\\\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd the great goodness.\\\\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class=\\\\"footnote\\\\">By this remark I. E. reminds us not to confound the attribute of God <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b7\\\\u05d1 \\\\u05de\\\\u05d5\\\\u05d1</span> \\\\u201cGreat in goodness,\\\\u201d with <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05d1 \\\\u05de\\\\u05d5\\\\u05bc\\\\u05d1</span> \\\\u201cthe abundance of goodness\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u2550</span> \\\\u201cthe great goodness.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b7\\\\u05d1</span> is an adjective, <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b9\\\\u05d1</span> an abstract noun.</i>"], ["<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class=\\\\"footnote\\\\">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> The true meaning of the word is \\\\u201cto Him;\\\\u201d<sup>15</sup><i class=\\\\"footnote\\\\">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5</span> \\\\u201cto him\\\\u201d is here the Keri, <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05c2\\\\u05d0</span> \\\\u201cnot,\\\\u201d the Ketib.</i> and <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e6\\\\u05e8</span> (lit., Unto Him was trouble), \\\\u201che was afflicted,\\\\u201d has the same meaning as \\\\u201cAnd His soul was grieved\\\\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \\\\u201cAnd sent an angel, and hath brought us forth out of Egypt\\\\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class=\\\\"footnote\\\\">Although I. E. admits that the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d0\\\\u05da</span> \\\\u201cangel\\\\u201d or \\\\u201cmessenger\\\\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \\\\u201cthe angel\\\\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05e0\\\\u05d8\\\\u05dc\\\\u05dd</span> <i>And he bare them</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d8\\\\u05dc</span> \\\\u201cand the weight\\\\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d9\\\\u05de\\\\u05d9 \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> is, according to I. E., \\\\u201ca long period,\\\\u201d but its nature and limits must be gathered from the context; <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05de\\\\u05d5\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> (Deut. xxxii. 7) refers to the past; <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3 \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> (Ps. xc. 2) \\\\u201cfor ever\\\\u201d to the future; <span dir=\\\\"ltr\\\\">\\\\u05e2\\\\u05d3 \\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> (1 Sam. i. 22), \\\\u201cthe whole lifetime,\\\\u201d etc., here I. E. infers from the preceding, \\\\u201cAnd he carried them in their land,\\\\u201d that it refers to the period during which they had possession of their land.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d5</span> <i>And vexed</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc \\\\u05ea\\\\u05e2\\\\u05e6\\\\u05d1\\\\u05d5</span> \\\\u201cbe not grieved\\\\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \\\\u201cby the holy spirit\\\\u201d the angel of the Lord.<sup>17</sup><i class=\\\\"footnote\\\\">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e8\\\\u05d2\\\\u05d9\\\\u05d6\\\\u05d5 \\\\u05e2\\\\u05dc \\\\u05de\\\\u05d9\\\\u05de\\\\u05e8 \\\\u05e0\\\\u05d1\\\\u05d9\\\\u05d0\\\\u05d9 \\\\u05e7\\\\u05d5\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05d4</span> \\\\u201cthey acted provokingly against the words of His holy prophets.\\\\u201d</i> <i>He fought against them</i> till they left His land."], ["<i>Then he remembered the days of old</i>, the days that have passed. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d4 \\\\u05e2\\\\u05de\\\\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cMoses and His people.\\\\u201d</i> As to the asyndeton <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d4 \\\\u05e2\\\\u05de\\\\u05d5\\\\u05bc</span> comp. <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05e9 \\\\u05d9\\\\u05e8\\\\u05d7</span> \\\\u201cthe sun and moon\\\\u201d (Hab. iii. 11). The word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d4</span>, however, may also be taken as a participle, meaning \\\\u201che who brought out,\\\\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class=\\\\"footnote\\\\">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d4</span>, which is once used as a common noun, namely, in this passage <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d4 \\\\u05e2\\\\u05de\\\\u05d5</span>. The words \\\\u201cbut the first explanation is preferable\\\\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05e8\\\\u05e2\\\\u05d4 \\\\u05e6\\\\u05d0\\\\u05e0\\\\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class=\\\\"footnote\\\\">The words of the Hebrew text are <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05e7\\\\u05dc \\\\u05de\\\\u05e9\\\\u05d4</span>, which seem to have been written by mistake instead of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> \\\\u201cwith,\\\\u201d the explanation of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05b5\\\\u05ea</span>. Firstly, it is not correct to say that <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b9\\\\u05e2\\\\u05b5\\\\u05d4</span> is formed after <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05b6\\\\u05b9\\\\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b9\\\\u05e2\\\\u05b5\\\\u05d4</span> from <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05b9\\\\u05e2\\\\u05b6\\\\u05d4</span>. The words <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05e7\\\\u05dc</span> are probably the product of some ingenious copyist, who took <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dd</span> for the initials of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05de\\\\u05e9\\\\u05e7\\\\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel."], ["<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19)."], ["<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class=\\\\"footnote\\\\">I. E. divides the verse into two sentences, \\\\u201cHe led them through the deep,\\\\u201d and \\\\u201cHe led them,\\\\u201d (to be supplied) \\\\u201cin the wilderness,\\\\u201d or, \\\\u201cin the plain,\\\\u201d while, according to others, the verse contains only one sentence, \\\\u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\\\\u201d</i>"], ["<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \\\\u201cthe spirit of the Lord <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05d7\\\\u05e0\\\\u05d5</span>\\\\u201d \\\\u201cled them\\\\u201d that is, Israel; <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05d7\\\\u05dd\\\\u2550\\\\u05ea\\\\u05e0\\\\u05d9\\\\u05d7\\\\u05e0\\\\u05d5</span>. The suffix (<span dir=\\\\"rtl\\\\">\\\\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \\\\u201cSo didst Thou lead Thy people;\\\\u201d the prophet speaking both of Moses and the Israelites."], ["<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class=\\\\"footnote\\\\">\\\\u201cAnd He fought against them,\\\\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05d1\\\\u05d5\\\\u05dc</span> <i>From the habitation</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d6\\\\u05d1\\\\u05dc\\\\u05e0\\\\u05d9</span> \\\\u201cwill dwell with me\\\\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05e4\\\\u05e7\\\\u05d5</span> <i>They are restrained</i> at present. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05ea\\\\u05d0\\\\u05e4\\\\u05e7</span> \\\\u201cto refrain himself\\\\u201d (Gen. xlv. 1)."], ["<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d9\\\\u05e8\\\\u05b8\\\\u05e0\\\\u05d5</span> <i>Acknowledge us</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05e0\\\\u05d9</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d1\\\\u05d3\\\\u05d9\\\\u05dc\\\\u05b5\\\\u05e0\\\\u05d9</span> \\\\u201chath separated me\\\\u201d (lvi. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d4 \\\\u05ea\\\\u05ea\\\\u05e2\\\\u05e0\\\\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhy hast Thou made us to err?\\\\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05e9\\\\u05d5\\\\u05ea \\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05df \\\\u05de\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e7\\\\u05d9\\\\u05df \\\\u05d1\\\\u05d9\\\\u05d3\\\\u05d5</span> \\\\u201che is not permitted to repent\\\\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class=\\\\"footnote\\\\">This is said of him, who misleads others to sin; \\\\u201che is not permitted to repent,\\\\u201d \\\\u201che cannot completely remedy the evil which he has produced.\\\\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \\\\u201cWhy doest Thou make us to err?\\\\u201d is to be explained in a similar way, namely, \\\\u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\\\\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class=\\\\"footnote\\\\">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \\\\u201cWhy dost Thou cause us to err?\\\\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class=\\\\"footnote\\\\">As <i>e.g.,</i> the commandments introduced by a formula like \\\\u201cWhen ye be come into the land;\\\\u201d the commandments concerning the temple and the service therein.</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e7\\\\u05e9\\\\u05d9\\\\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou hast hardened.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e7\\\\u05e9\\\\u05d9\\\\u05d7</span> \\\\u201cHe hath removed\\\\u201d<sup>25a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cShe is hardened.\\\\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05dd</span> \\\\u201cthe judges;\\\\u201d but there is no reason why \\\\u201cthe tribes of thine inheritance\\\\u201d should be referred to the judges. If the words \\\\u201cthy servants\\\\u201d refer, as I. E. explains, to the Patriarchs, the expression \\\\u201cthe tribes of thine inheritance,\\\\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d5\\\\u05e4\\\\u05d8\\\\u05d9\\\\u05dd</span> is a corruption of <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05d1\\\\u05d8\\\\u05d9\\\\u05dd</span> \\\\u201cthe tribes,\\\\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e6\\\\u05e2\\\\u05e8</span> A little while. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e6\\\\u05e2\\\\u05e8 \\\\u05d9\\\\u05d3\\\\u05e9\\\\u05d5 \\\\u05e2\\\\u05dd \\\\u05e7\\\\u05d3\\\\u05e9\\\\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e2\\\\u05e8</span> means \\\\u201csmall\\\\u201d or \\\\u201clittle,\\\\u201d and admits of the rendering \\\\u201ca little while\\\\u201d as well as \\\\u201ca little thing.\\\\u201d</i> and this latter explanation is right."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d9\\\\u05d9\\\\u05e0\\\\u05d5 \\\\u05de\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05e8\\\\u05d9</span> We are like men, over whom Thou hast never ruled."]], [["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05d0 \\\\u05e7\\\\u05e8\\\\u05e2\\\\u05ea \\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \\\\u201cAs if Thou hadst not rent the heavens;\\\\u201d<sup>1</sup><i class=\\\\"footnote\\\\">To give us Thy commandments. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05bc\\\\u05d0</span> is, according to this explanation, the same as <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0</span> \\\\u201cnot.\\\\u201d Comp. Targum Jonathan: <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05dc\\\\u05d4\\\\u05d5\\\\u05df \\\\u05d0\\\\u05e8\\\\u05d1\\\\u05e0\\\\u05ea \\\\u05e9\\\\u05de\\\\u05d9\\\\u05d0</span> \\\\u201cnot for them (for the heathen people) hast thou descended from heaven.\\\\u201d</i> but it is more correct to take <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d5\\\\u05bc\\\\u2550\\\\u05dc\\\\u05d5\\\\u05bc\\\\u05d0</span> in its usual meaning \\\\u201cif;\\\\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \\\\u201cIf Thou wouldst rend the heavens and come down,\\\\u201d that is, if Thou wouldst send forth Thy decrees, then, \\\\u201cthe mountains,\\\\u201d that is, the kings<sup>2</sup><i class=\\\\"footnote\\\\">\\\\u201cKingdoms\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05db\\\\u05d5\\\\u05ea</span>) or \\\\u201cnations\\\\u201d (<span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span>) would better correspond with the phrase <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05da \\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05e8\\\\u05d2\\\\u05d6\\\\u05d5</span> \\\\u201cthus the nations would tremble at Thy presence\\\\u201d (lxiv. 1), which seems to be the explanation of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05da \\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e0\\\\u05d6\\\\u05dc\\\\u05d5</span>.</i> who sit in safety, \\\\u201cwould flow down at Thy presence.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d6\\\\u05b9\\\\u05dc\\\\u05bc\\\\u05d5\\\\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span dir=\\\\"rtl\\\\">\\\\u05dc</span> is caused by the pause;<sup>3</sup><i class=\\\\"footnote\\\\">This Dagesh is called by the Grammarians: euphonic (<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05ea\\\\u05e4\\\\u05d0\\\\u05e8\\\\u05ea \\\\u05d4\\\\u05e7\\\\u05e8\\\\u05d9\\\\u05d0\\\\u05d4</span>); comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05b8\\\\u05d3\\\\u05b0\\\\u05dc\\\\u05bd\\\\u05d5\\\\u05bc \\\\u2550 \\\\u05d7\\\\u05b8\\\\u05d3\\\\u05b5\\\\u05dc\\\\u05bc\\\\u05bd\\\\u05d5\\\\u05bc</span> (Jud. v. 7).</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d6\\\\u05b9\\\\u05dc\\\\u05bc\\\\u05d5\\\\u05bc</span> is in form similar to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05d1\\\\u05b9\\\\u05dc\\\\u05d5\\\\u05bc</span> \\\\u201cthey could\\\\u201d (Ex. viii. 14).<sup>4</sup><i class=\\\\"footnote\\\\">The comparison of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05b8\\\\u05d6\\\\u05b9\\\\u05dc\\\\u05bc\\\\u05d5\\\\u05bc</span> with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05d1\\\\u05b9\\\\u05dc\\\\u05d5\\\\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b8\\\\u05d1\\\\u05b9\\\\u05dc\\\\u05d5\\\\u05bc</span> has no Dagesh.</i> <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e7\\\\u05e8\\\\u05d7 \\\\u05d0\\\\u05e9 \\\\u05d4\\\\u05de\\\\u05e1\\\\u05c1\\\\u05d9\\\\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05dd \\\\u05ea\\\\u05d1\\\\u05e2\\\\u05d4 \\\\u05d0\\\\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs when the fire causeth the waters to boil.\\\\u201d</i> As to <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d1\\\\u05e2\\\\u05d4</span> \\\\u201ccauseth to boil\\\\u201d (lit. \\\\u201cswelleth\\\\u201d) comp. <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05e2\\\\u05d1\\\\u05e2\\\\u05d5\\\\u05ea</span> \\\\u201cblains\\\\u201d (Ex. ix. 9). <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05da \\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd \\\\u05d9\\\\u05d3\\\\u05d2\\\\u05d6\\\\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat the nations may tremble at Thy presence.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05e9\\\\u05d5\\\\u05ea\\\\u05da</span> When thou didst. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d5\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5 \\\\u05d5\\\\u05e2\\\\u05dc \\\\u05d3\\\\u05e8\\\\u05da</span>; but either <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5</span> or <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05dc \\\\u05d3\\\\u05e8\\\\u05da</span> is superfluous, because both expressions have the same meaning: \\\\u201clike.\\\\u201d It is also possible that the original text had a word like <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05dc\\\\u05e7\\\\u05d5\\\\u05ea</span> (xxx. 10) after <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05de\\\\u05d5</span> which has been omitted by some careless copyist.</i> <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d6\\\\u05d5\\\\u05ea</span> \\\\u201crough words\\\\u201d (Prov. xviii. 20). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e0\\\\u05e7\\\\u05d5\\\\u05d4</span> <i>Which we looked not for.</i> <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d3\\\\u05ea</span> When thou camest down. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e4\\\\u05e0\\\\u05d9\\\\u05da \\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd \\\\u05e0\\\\u05d6\\\\u05dc\\\\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past."], ["<span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05e2\\\\u05d5 \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05f3</span> Men have not heard,<sup>8</sup><i class=\\\\"footnote\\\\">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e2\\\\u05e9\\\\u05d4</span> What he will prepare.<sup>9</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cWhat He hath prepared for him that waiteth for Him.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05d7\\\\u05db\\\\u05d4</span> For him that will wait."], ["<span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05d2\\\\u05e2\\\\u05ea \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThou meetest him,\\\\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \\\\u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\\\\u201d (Ps. cvi. 23). It may also be rendered, \\\\u201cThou acceptedst the prayer of him,\\\\u201d etc. Comp. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d0\\\\u05e4\\\\u05d2\\\\u05e2 \\\\u05d0\\\\u05d3\\\\u05dd</span> \\\\u201cI will not accept the prayer of any man\\\\u201d (xlvii. 3; liii. 12). <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05ea \\\\u05e9\\\\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHim that rejoiceth.\\\\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class=\\\\"footnote\\\\">Better Rashi: \\\\u201cHim that rejoiced in doing righteousness;\\\\u201d and Targum Jonathan: <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d7\\\\u05d3\\\\u05d9\\\\u05d0\\\\u05d5 \\\\u05dc\\\\u05de\\\\u05e2\\\\u05d1\\\\u05d3 \\\\u05e8\\\\u05e2\\\\u05d5\\\\u05ea\\\\u05da \\\\u05d1\\\\u05e7\\\\u05e9\\\\u05d5\\\\u05d8 \\\\u05d5\\\\u05db\\\\u05d6\\\\u05d1\\\\u05d5</span> \\\\u201cwho rejoiced when performing Thy will with truth and integrity.\\\\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class=\\\\"footnote\\\\">That is, Moses. (Comp. Num. xii. 7.)\\\\u2014The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d4\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05e0\\\\u05d5 \\\\u05dc\\\\u05e0\\\\u05d0\\\\u05de\\\\u05df \\\\u05d1\\\\u05d9\\\\u05ea</span>, which seem to be incorrect; <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e0\\\\u05d0\\\\u05de\\\\u05df \\\\u05d1\\\\u05d9\\\\u05ea</span> is probably to be altered into <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc \\\\u05d9\\\\u05d3\\\\u05d9 \\\\u05e0\\\\u05d0\\\\u05de\\\\u05df \\\\u05d1\\\\u05d9\\\\u05ea</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05df \\\\u05d0\\\\u05ea\\\\u05d4 \\\\u05e7\\\\u05e6\\\\u05e4\\\\u05ea \\\\u05d5\\\\u05e0\\\\u05d7\\\\u05d8\\\\u05d0</span> \\\\u201cBut now<sup>13</sup><i class=\\\\"footnote\\\\">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\\\\u201d or \\\\u201cBehold Thou wast angry,<sup>14</sup><i class=\\\\"footnote\\\\">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05dd</span> <i>Through them,</i><sup>15</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn those is continuance.\\\\u201d\\\\u2014The words <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d4\\\\u05e1\\\\u05e4\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05ea \\\\u05d4\\\\u05e7\\\\u05e6\\\\u05e3</span> are corrupt; they must contain the explanation of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span>, since that of <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05dd</span> is given before in the words <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e2\\\\u05d1\\\\u05d5\\\\u05e8 \\\\u05d4\\\\u05e6\\\\u05d3\\\\u05d9\\\\u05e7\\\\u05d9\\\\u05dd</span> \\\\u201cthrough the righteous.\\\\u201d If <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> were explained by \\\\u201calways,\\\\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> \\\\u201cdisappearance\\\\u201d from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05dd</span> \\\\u201cto conceal;\\\\u201d and the Hebrew text is to be altered into <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d9 \\\\u05d4\\\\u05e4\\\\u05e8\\\\u05ea \\\\u05d4\\\\u05e7\\\\u05e6\\\\u05e3</span> or <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd\\\\u201c.\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd \\\\u05d9 \\\\u05e1\\\\u05ea\\\\u05d9\\\\u05e8\\\\u05ea \\\\u05d4\\\\u05e7\\\\u05e6\\\\u05e3</span> means the disappearance of the wrath.\\\\u201d</i> that is, through the righteous men. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span> The disappearance of the wrath. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d5\\\\u05e9\\\\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd we shall be saved.\\\\u201d</i> It is the imperfect.<sup>16</sup><i class=\\\\"footnote\\\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d4\\\\u05d9 \\\\u05db\\\\u05d8\\\\u05de\\\\u05d0 \\\\u05db\\\\u05dc\\\\u05e0\\\\u05d5</span> But now we are all as an unclean thing. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9\\\\u05dd</span> <i>Filthy rags</i>. It is derived from <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b7\\\\u05d3</span> \\\\u201cspoil\\\\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b8\\\\u05d1\\\\u05b6\\\\u05dc</span> <i>And we fade away.</i> The radical <span dir=\\\\"rtl\\\\">\\\\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc\\\\u05ea</span>, \\\\u201cfading\\\\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class=\\\\"footnote\\\\">Comp. I. E. on i. 21, Note 43.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05e8\\\\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class=\\\\"footnote\\\\">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span dir=\\\\"rtl\\\\">\\\\u05d1</span> should have a Dagesh (<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b7\\\\u05e0\\\\u05bc\\\\u05b7\\\\u05d1\\\\u05bc\\\\u05b6\\\\u05dc</span> Hiphil of <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05d1\\\\u05dc</span>). The form can, however, be considered as regular if derived from <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d5\\\\u05dc</span>; verbs <span dir=\\\\"rtl\\\\">\\\\u05e4\\\\u05f4\\\\u05e0</span> and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05f4\\\\u05d5</span> interchange sometimes; comp. <span dir=\\\\"rtl\\\\">\\\\u05e1\\\\u05d5\\\\u05da</span> and <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e1\\\\u05da</span> \\\\u201cto anoint.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d7\\\\u05d6\\\\u05d9\\\\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05d7\\\\u05d6\\\\u05d9\\\\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05d3\\\\u05d5</span>; lit. \\\\u201cto cause his hand to be strong in Thee.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05de\\\\u05d5\\\\u05d2\\\\u05e0\\\\u05d5</span> <i>And hast consumed us.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05de\\\\u05e0\\\\u05d5</span> \\\\u201cthey melt\\\\u201d (Ex. xv. 15)."], ["<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc."], ["<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now."], ["<i>The holy cities</i>, etc. Supply <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d1\\\\u05d8</span>, \\\\u201csee\\\\u201d from the preceding verse. \\\\u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\\\\u201d"], ["<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class=\\\\"footnote\\\\">I. E. takes the verb <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05dc\\\\u05dc\\\\u05d5\\\\u05da</span> literally: \\\\u201cto praise,\\\\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e4\\\\u05dc\\\\u05d7\\\\u05d5 \\\\u05e7\\\\u05d3\\\\u05de\\\\u05da \\\\u05d0\\\\u05d1\\\\u05d4\\\\u05ea\\\\u05e0\\\\u05d0</span> \\\\u201cwhere our ancestors worshipped Thee.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05e9\\\\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?"]], [["<i>I was</i><sup>1</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI am sought.\\\\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \\\\u201cYour fathers have provoked me, but \\\\u2018 I was sought,\\\\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \\\\u2018 <i>Behold me</i>, <i>behold me</i>,\\\\u2019 repeatedly through the prophets.<sup>2</sup><i class=\\\\"footnote\\\\">I. E. adds \\\\u201cthrough the prophets,\\\\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal."], ["<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \\\\u201cEven to nations that are not called by my name, I was accessible, but as regards my people \\\\u201cI have spread my hands\\\\u201d to receive them. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05e8\\\\u05da \\\\u05dc\\\\u05d0 \\\\u05d8\\\\u05d5\\\\u05d1</span> <i>In a way that is not good.</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da</span> \\\\u201cway\\\\u201d before <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d8\\\\u05d5\\\\u05d1</span> \\\\u201cnot good;\\\\u201d<sup>3</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u05d8\\\\u05d5\\\\u05d1</span> is the genitive governed by <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05da</span>, which must be supplied; because <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d3\\\\u05e8\\\\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05d5\\\\u05d1 \\\\u05d5\\\\u05e8\\\\u05e2 \\\\u05e2\\\\u05e5 \\\\u05d4\\\\u05d3\\\\u05e2\\\\u05ea \\\\u05d3\\\\u05e2\\\\u05ea\\\\u2550\\\\u05e2\\\\u05e5 \\\\u05d4\\\\u05d3\\\\u05e2\\\\u05ea  \\\\u05d8\\\\u05d5\\\\u05d1 \\\\u05d5\\\\u05e8\\\\u05e2</span> \\\\u201cthe tree of knowledge of good and evil\\\\u201d (Gen. ii. 9)."], ["<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry."], ["<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d9\\\\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the monuments.\\\\u201d \\\\u201cBesieged.\\\\u201d</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e6\\\\u05d5\\\\u05e8\\\\u05d4</span> \\\\u201cwaste\\\\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d8\\\\u05e8\\\\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class=\\\\"footnote\\\\">See ix. Note 2.</i> is <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e4\\\\u05e8\\\\u05e7</span>; the two words, however, are the same in meaning."], ["<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\\\\u2019s meat, etc. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e9\\\\u05d4 \\\\u05d0\\\\u05dc\\\\u05d9\\\\u05da\\\\u2550\\\\u05e7\\\\u05e8\\\\u05d1 \\\\u05d0\\\\u05dc\\\\u05d9\\\\u05da</span> <i>Stand by thyself.</i> Lit. \\\\u201cGo nearer to thyself.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class=\\\\"footnote\\\\">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05e8\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05da</span> \\\\u201cI am holier than thou.\\\\u201d</i> comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05d0\\\\u05d5\\\\u05e0\\\\u05d9</span> \\\\u201chave gone out of me\\\\u201d (Jer. x 20); similarly <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05e9\\\\u05ea\\\\u05d9\\\\u05da</span> has the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05e7\\\\u05d3\\\\u05e9\\\\u05ea\\\\u05d9 \\\\u05de\\\\u05de\\\\u05da</span> \\\\u201cI am holy, more than thou.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05e2\\\\u05e9\\\\u05df \\\\u05d1\\\\u05d0\\\\u05e4\\\\u05d9</span> These put<sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThese are.\\\\u201d</i> smoke in my nose."], ["<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it."], ["<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry."], ["<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them."], ["<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \\\\u201cmine elect.\\\\u201d"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05e7 \\\\u05e2\\\\u05db\\\\u05d5\\\\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \\\\u201cAnd the valley of Achor for a door of hope\\\\u201d (Hos. ii. 15). Others render it, \\\\u201cValley of trouble,\\\\u201d<sup>8</sup><i class=\\\\"footnote\\\\">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05e7 \\\\u05e2\\\\u05db\\\\u05d5\\\\u05e8</span> are probably like <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05db\\\\u05e8</span> \\\\u201cthat troublest\\\\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b7\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05db\\\\u05b5\\\\u05d7\\\\u05b4\\\\u05d9\\\\u05dd</span> <i>That forget</i>, (lit., \\\\u201cthat are forgetful\\\\u201d). It is an adjective,<sup>9</sup><i class=\\\\"footnote\\\\">I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05db\\\\u05b5\\\\u05d4\\\\u05b4\\\\u05d9\\\\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05c1\\\\u05b9\\\\u05db\\\\u05b0\\\\u05d7\\\\u05b4\\\\u05d9\\\\u05dd</span>; or he means by <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd \\\\u05ea\\\\u05d0\\\\u05e8</span> the participle, and <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05b0\\\\u05c1\\\\u05db\\\\u05b5\\\\u05d7\\\\u05b4\\\\u05d9\\\\u05dd</span> would in that case be another form of the participle, that could be compared with <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0\\\\u05d9\\\\u05dd</span>, the only form of the participle Kal of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e8\\\\u05d0</span>, \\\\u201cto fear.\\\\u201d</i> similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05e8\\\\u05b5\\\\u05d0\\\\u05b4\\\\u05d9\\\\u05dd</span> \\\\u201cafraid\\\\u201d (1 Sam. xxiii. 3). <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d2\\\\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat troop.\\\\u201d</i> R. Moses Hakkohen says, that <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class=\\\\"footnote\\\\">According to the belief of Eastern people; In Arabic, Jupiter is called <img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\n2Q==\\\\n\\\\"> \\\\u201cthe greatest fortune.\\\\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class=\\\\"footnote\\\\"><img src=\\\\"data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\\\\nBOAPI/U6NGgZmjRo0H//2Q==\\\\n\\\\"> Felicitas.</i> but that <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class=\\\\"footnote\\\\">I. E. renders <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d2\\\\u05d3</span> \\\\u201ca troop comes,\\\\u201d and refers it to the troop of five children, which Leah then had.</i> <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05de\\\\u05e0\\\\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThat number.\\\\u201d</i> According to some <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d9</span> (lit., \\\\u201cnumber\\\\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d9</span> is the name of one star.<sup>15</sup><i class=\\\\"footnote\\\\">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d9</span> is Venus; others compare it with <i>\\\\u03bc\\\\u03aev\\\\u03b7</i> \\\\u201cthe moon.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05e1\\\\u05da</span> <i>Drink offering.</i> Comp., <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e1\\\\u05db\\\\u05d4</span> \\\\u201cshe hath mingled\\\\u201d (Prov. ix. 2)."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e0\\\\u05d9\\\\u05ea\\\\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d3 \\\\u05d2\\\\u05d3\\\\u05d5\\\\u05d3 \\\\u05e2\\\\u05d5\\\\u05d3\\\\u05e0\\\\u05d5</span> \\\\u201cGad, a troop shall overcome him\\\\u201d (Gen. xlix. 19); <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05df \\\\u05d9\\\\u05d3\\\\u05d9\\\\u05df</span> \\\\u201cDan shall judge\\\\u201d (ibid. 16). Thus the verb <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05de\\\\u05e0\\\\u05d9\\\\u05ea\\\\u05d9</span> is used because of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d9</span> at the end  of the preceding verse; it means \\\\u201cI shall number;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201cthat telleth\\\\u201d (Jer. xxxiii. 13)."], ["<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05d9\\\\u05b5\\\\u05d9\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span dir=\\\\"rtl\\\\"><sup>16</sup><i class=\\\\"footnote\\\\">Or <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05bc\\\\u05b5\\\\u05d9\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05bc</span> after the form <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05b5\\\\u05d9\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05bc</span> (xxiii. 1); the root is <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05dc\\\\u05dc</span>.</i>\\\\u05ea\\\\u05bc\\\\u05b7\\\\u05d9\\\\u05b0\\\\u05dc\\\\u05b4\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05bc</span>; comp., <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b7\\\\u05d9\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b4\\\\u05d9\\\\u05e8\\\\u05d5\\\\u05bc</span> \\\\u201cthey look straight\\\\u201d (Prov. iv. 25). It is similar in form to <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05d9\\\\u05b5\\\\u05d3\\\\u05b8\\\\u05e2</span> \\\\u201che knoweth\\\\u201d; (Ps. cxxxviii. 6), and <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b0\\\\u05d9\\\\u05b5\\\\u05d8\\\\u05b4\\\\u05d9\\\\u05d1</span> \\\\u201che doth good\\\\u201d (Job xxiv. 21)."], ["<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d4 \\\\u05db\\\\u05de\\\\u05d5</span>; \\\\u201cand a curse, comp.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05dc\\\\u05d4</span> is either the explanation of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05e9\\\\u05d1\\\\u05d5\\\\u05e2\\\\u05d4</span> and must be altered into <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0\\\\u05dc\\\\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05de\\\\u05d5</span>.</i> \\\\u201cThe Lord make thee a curse and an oath\\\\u201d (Num. v. 21); \\\\u201cThe Lord make thee like Zedekiah and like Ahab\\\\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class=\\\\"footnote\\\\">This explanation is given on account of the change of the number; the suffix in <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05db\\\\u05dd</span> is plural, while that of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05d9\\\\u05ea\\\\u05da</span> is singular. In Targum Jonathan it is rendered, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05de\\\\u05d9\\\\u05ea\\\\u05db\\\\u05d5\\\\u05df</span> \\\\u201cand shall kill you.\\\\u201d</i> <i>Another name.</i> That is, a better name."], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05ea\\\\u05d1\\\\u05e8\\\\u05da</span> <i>He who blesseth himself.</i> This word is not like <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d1\\\\u05e8\\\\u05db\\\\u05d5</span> \\\\u201cand shall be blessed\\\\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e0\\\\u05d1\\\\u05e8\\\\u05db\\\\u05d5</span> is the passive (Niphal), \\\\u201cthey shall be blessed;\\\\u201d that is, they shall receive the blessing from the Almighty; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05ea\\\\u05d1\\\\u05e8\\\\u05da</span> is reflective (Hithpael): \\\\u201che who blesses himself;\\\\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05dc\\\\u05d4\\\\u05d9 \\\\u05d0\\\\u05de\\\\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn the God of truth.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05df</span> is an adjective <sup>20a</sup><i class=\\\\"footnote\\\\">I. E. seems to overlook that the adjective <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05df</span> demands the absolute state before it, not the construct. If, however, <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05df</span> is referred by him to the, people, \\\\u201cto the faithful,\\\\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05de\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201ctruth\\\\u201d (xxv. 1); <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05ea\\\\u05d1\\\\u05e8\\\\u05da \\\\u05d5\\\\u05e0\\\\u05d5\\\\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class=\\\\"footnote\\\\">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class=\\\\"footnote\\\\">I. E. perhaps explains here the expression \\\\u201cfrom mine eyes\\\\u201d to mean \\\\u201cfrom the eyes of my pious people\\\\u201d who perceive all the insults and mocking of the wicked.\\\\u201d</i>."], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05e9\\\\u05de\\\\u05d9\\\\u05dd \\\\u05d7\\\\u05d3\\\\u05e9\\\\u05d9\\\\u05dd \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \\\\u201cBehold, it will be as if I created,\\\\u201d etc.<sup>22</sup><i class=\\\\"footnote\\\\">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \\\\u201cnew heavens\\\\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class=\\\\"footnote\\\\">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \\\\u201cnew creation\\\\u201d refers to them.</i> The right explanation, however, is, that by \\\\u201cheavens\\\\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class=\\\\"footnote\\\\">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \\\\u201cheaven and earth;\\\\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class=\\\\"footnote\\\\">The opposite of \\\\u201cthe former things,\\\\u201d which shall not be remembered, is described in the next verse by <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d9\\\\u05dc\\\\u05d4</span>, \\\\u201crejoicing,\\\\u201d and <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d5\\\\u05e9</span>,\\\\u201cjoy.\\\\u201d \\\\u201cThe former things\\\\u201d are therefore the former troubles and sufferings.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9 \\\\u05e2\\\\u05d3</span> <i>Long years</i>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor ever.\\\\u201d</i> For at last man dies <sup>25a</sup><i class=\\\\"footnote\\\\">And therefore he cannot rejoice for ever, and <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d3\\\\u05d9 \\\\u05e2\\\\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e0\\\\u05d9 \\\\u05d1\\\\u05d5\\\\u05e8\\\\u05d0 \\\\u05d0\\\\u05ea \\\\u05d9\\\\u05e8\\\\u05d5\\\\u05e9\\\\u05dc\\\\u05d9\\\\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cI create.\\\\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05d0</span> does not mean \\\\u201cto create\\\\u201d (\\\\u201cto produce from non-existence into existence\\\\u201d) but \\\\u201cto form,\\\\u201d \\\\u201cto renew.\\\\u201d"], ["<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse."], ["<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \\\\u201chis days,\\\\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc\\\\u2550\\\\u05e2\\\\u05d5\\\\u05dc \\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span> \\\\u201cinfant of days.\\\\u201d<sup>27</sup><i class=\\\\"footnote\\\\">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span dir=\\\\"ltr\\\\">\\\\u05d9\\\\u05de\\\\u05d5\\\\u05ea \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3 \\\\u05d1\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e8 \\\\u05d1\\\\u05df \\\\u05d8\\\\u05d0\\\\u05d4 \\\\u05e9\\\\u05e0\\\\u05d4</span>.<sup>28</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05ea \\\\u05de\\\\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05d1\\\\u05df \\\\u05de\\\\u05d0\\\\u05d4 \\\\u05e9\\\\u05e0\\\\u05d4</span>, it may be inferred that the word <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8</span>, or the whole phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e8 \\\\u05d1\\\\u05df \\\\u05de\\\\u05d0\\\\u05d4 \\\\u05e9\\\\u05e0\\\\u05d4</span>, is to be explained, and that the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05ea \\\\u05de\\\\u05ea</span> have to be replaced by <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e8</span>, or by the whole phrase <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e8 .\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05e0\\\\u05e2\\\\u05e8 \\\\u05d1\\\\u05df \\\\u05de\\\\u05d0\\\\u05d4 \\\\u05e9\\\\u05e0\\\\u05d4</span> is the period of life next to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d5\\\\u05dc \\\\u05d9\\\\u05de\\\\u05d9\\\\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cThe child.\\\\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class=\\\\"footnote\\\\">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05df \\\\u05e9\\\\u05dc\\\\u05e9 \\\\u05e2\\\\u05e9\\\\u05e8\\\\u05d4 \\\\u05dc\\\\u05de\\\\u05e6\\\\u05d5\\\\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class=\\\\"footnote\\\\">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>"], ["<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy."], ["<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class=\\\\"footnote\\\\">Comp. Targ. Jonath.: <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9\\\\u05d5\\\\u05de\\\\u05d9 \\\\u05d0\\\\u05d9\\\\u05dc\\\\u05df \\\\u05d7\\\\u05d9\\\\u05d9\\\\u05d0</span>, \\\\u201cas the days of the tree of life;\\\\u201d this refers, perhaps, likewise, to the carob tree, which is called \\\\u201cthe tree of life,\\\\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \\\\u201ctheir\\\\u201d refers to \\\\u201cmine elect,\\\\u201d the subject of the sentence."], ["<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them."], ["<span dir=\\\\"rtl\\\\">\\\\u05d8\\\\u05e8\\\\u05dd</span> I think that it means \\\\u201cyet,\\\\u201d and with the preposition <span dir=\\\\"rtl\\\\">\\\\u05d1</span> \\\\u201cbefore.\\\\u201d<sup>33</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d0 \\\\u2550 \\\\u05d8\\\\u05e8\\\\u05dd</span> \\\\u201cnot,\\\\u201d and on Ex. x. 7, where he explains <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d8\\\\u05e8\\\\u05dd \\\\u05ea\\\\u05d3\\\\u05e2</span>, \\\\u201cdost thou yet wish to know.\\\\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me."], ["<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \\\\u201cpeace will be established.\\\\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \\\\u201cAnd the lion shall eat straw like the bullock.\\\\u201d <i>And dust shall be the serpent\\\\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \\\\u201cin all my holy mountain.\\\\u201d"]], [["The prophet, in this chapter, again rebukes the wicked people."], ["<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \\\\u201cthe heaven is my throne\\\\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class=\\\\"footnote\\\\">As to the meaning of <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05d6\\\\u05e8\\\\u05d4\\\\u05b4</span> \\\\u201cdecree\\\\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea."], ["<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \\\\u201cthat throne and that footstool are made by me.\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d4\\\\u05d9\\\\u05d5 \\\\u05db\\\\u05dc \\\\u05d0\\\\u05dc\\\\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \\\\u201cto the poor and to him that is of a contrite spirit.\\\\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \\\\u201cI will hide my face from you\\\\u201d (i. 15)."], ["<i>He that killeth an ox,</i> etc. I look to him \\\\u201cthat trembleth at my word,\\\\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \\\\u201che that killeth an ox, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05db\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05e9</span> \\\\u201cis as guilty as if he slew a man;\\\\u201d it is considered as murder on his part, because the offering is not brought properly; or \\\\u201cis guilty as if he struck a man,\\\\u201d not killing, but hurting and wounding him;<sup>2</sup><i class=\\\\"footnote\\\\">Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05db\\\\u05d4 \\\\u05d0\\\\u05d9\\\\u05e9 \\\\u05d0\\\\u05ea \\\\u05e8\\\\u05e2\\\\u05d4\\\\u05d5 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span>, \\\\u201cand one smite another with a stone, or with his fist, and he die not.\\\\u201d Ex. xxi. 18.</i> \\\\u201cHe that sacrificeth a lamb\\\\u201d before me, is guilty, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05e3 \\\\u05db\\\\u05dc\\\\u05d1</span> \\\\u201cas if he killed a dog;\\\\u201d <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05b9\\\\u05e8\\\\u05b5\\\\u05e3\\\\u05ad</span> with the accent on the last syllable is participle Kal of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e8\\\\u05e3</span> \\\\u201cto cut off the neck;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e8\\\\u05e4\\\\u05d5</span> \\\\u201cand they shall strike off the neck\\\\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05c1\\\\u05ad\\\\u05e8\\\\u05b6\\\\u05e3</span> \\\\u201cneck\\\\u201d) it is a noun<sup>3</sup><i class=\\\\"footnote\\\\">Some editions of the Hebrew text have the words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05e2\\\\u05d9\\\\u05dc \\\\u05d4\\\\u05e0\\\\u05d5 \\\\u05e9\\\\u05dd \\\\u05d5\\\\u05db\\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e9\\\\u05dd \\\\u05d4\\\\u05d5\\\\u05d0</span>; but either <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d5\\\\u05d0 \\\\u05e9\\\\u05dd</span> or <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05e0\\\\u05d5 \\\\u05e9\\\\u05dd</span> is superfluous.</i>; \\\\u201che that offereth an oblation\\\\u201d is guilty <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05dd \\\\u05d7\\\\u05d6\\\\u05d9\\\\u05e8</span> \\\\u201cas if he offered the swine\\\\u2019s blood; <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05db\\\\u05d9\\\\u05e8 \\\\u05dc\\\\u05d1\\\\u05d5\\\\u05e0\\\\u05d4</span> \\\\u201c<i>he that burneth incense</i>\\\\u2014\\\\u201dcomp. <span dir=\\\\"rtl\\\\"><sup>4</sup><i class=\\\\"footnote\\\\">In his commentary on Leviticus ii. 2, I. E. explains <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d6\\\\u05db\\\\u05e8\\\\u05d4</span> \\\\u201cmemorial,\\\\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \\\\u201cthe part which was burnt upon the altar,\\\\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\\\\u05d0\\\\u05d6\\\\u05db\\\\u05e8\\\\u05d4</span> \\\\u201cincense\\\\u201d (Lev. ii. 2)\\\\u2014isguilty, <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d1\\\\u05e8\\\\u05da \\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cas if he blessed iniquity.\\\\u201d<sup>5</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAs if he blessed an idol.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05dd \\\\u05d4\\\\u05de\\\\u05d4</span> <i>Even they</i>, namely, \\\\u201cyour forefathers;\\\\u201d the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span> is to be supplied.<sup>6</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05d4\\\\u05dd</span> of the Hebrew text is to be altered into <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d1\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05d4</span>, \\\\u201cthey\\\\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span dir=\\\\"rtl\\\\">,\\\\u05d2\\\\u05dd \\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3 ,\\\\u05d2\\\\u05dd \\\\u05d4\\\\u05de\\\\u05d4 \\\\u05d5\\\\u05d2\\\\u05d5\\\\u05f3</span> \\\\u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\\\\u201d</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05d5\\\\u05dc\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>Their charges.</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTheir delusions.\\\\u201d \\\\u201cOccasions.\\\\u201d</i><sup>7</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cTheir delusions.\\\\u201d \\\\u201cOccasions.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05dc\\\\u05d9\\\\u05dc\\\\u05d5\\\\u05ea</span> \\\\u201ccharges\\\\u201d (Deut. xxii. 17), \\\\u201ctheir charges\\\\u201d are the charges brought against them. It may also be rendered \\\\u201ctheir delusions;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05ea\\\\u05e2\\\\u05dc\\\\u05dc\\\\u05d5</span> \\\\u201cand they abused\\\\u201d (Judg. xix. 25); <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05ea\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dc</span> \\\\u201che mocked\\\\u201d (1 Sam. vi. 6).<sup>8</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cHe had wrought wonderfully.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d2\\\\u05d5\\\\u05e8\\\\u05ea\\\\u05dd</span> <i>Their fears</i>. Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d9\\\\u05d2\\\\u05e8</span> \\\\u201cand was afraid\\\\u201d (Num. xxii. 3)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e0\\\\u05d3\\\\u05d9\\\\u05db\\\\u05dd</span> <i>That cast you out.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e0\\\\u05d3\\\\u05d5\\\\u05d4\\\\u05d5</span> \\\\u201cthey chase him\\\\u201d (Job xviii. 18). Some render it<sup>9</sup><i class=\\\\"footnote\\\\">Comp. the second explanation of Rashi, and the Rabbinical expression, <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05e8\\\\u05dd \\\\u2550 \\\\u05e0\\\\u05d3\\\\u05d5\\\\u05d9</span>, \\\\u201cdoom,\\\\u201d \\\\u201cexcommunication.\\\\u201d</i> \\\\u201cthose in whose eyes you are considered as doomed.\\\\u201d \\\\u201cYour brethren\\\\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05d1\\\\u05d3 \\\\u05f2</span> R. Moses Hakkohen says, that it means, \\\\u201cthe Lord is heavy;\\\\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d3</span> is found in the meaning of \\\\u201cto be honoured,\\\\u201d as <i>e.g.</i> <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05db\\\\u05d1\\\\u05d3\\\\u05ea</span> \\\\u201cThou art glorified\\\\u201d (xxvi. 15); but he did not think of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05b4\\\\u05d1\\\\u05b0\\\\ufb31\\\\u05b0\\\\u05d3\\\\u05d5\\\\u05bc</span> \\\\u201cthey are honoured,\\\\u201d which is the opposite of <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05e6\\\\u05e2\\\\u05e8\\\\u05d5</span> \\\\u201cthey are little\\\\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class=\\\\"footnote\\\\">Comp. Kimchi ad locum: \\\\u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \\\\u2018Certainly, the Lord is too hard for us with His commandments,\\\\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\\\\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05d1\\\\u05d3 \\\\u05d9\\\\u05d9</span> \\\\u201cthe Lord is heavy\\\\u201d the word \\\\u201cyet\\\\u201d must be supplied<sup>10a</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d7\\\\u05e1\\\\u05e8 \\\\u05de\\\\u05dc\\\\u05ea \\\\u05d6\\\\u05de\\\\u05df</span>, which either mean, \\\\u201cand an adverb of time is wanting,\\\\u201d as, <i>e. g.,</i> \\\\u201conce,\\\\u201d \\\\u201cyet,\\\\u201d or are the corruption of <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05ea\\\\u05d7\\\\u05e1\\\\u05e8 \\\\u05de\\\\u05dc\\\\u05ea \\\\u05e2\\\\u05d5\\\\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \\\\u201cyet a time will come, when we shall see your<sup>11</sup><i class=\\\\"footnote\\\\">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\\\\u201d But I think that<sup>12</sup><i class=\\\\"footnote\\\\">These words are added in the translation; the corresponding Hebrew phrase, <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e4\\\\u05d9 \\\\u05d3\\\\u05e2\\\\u05ea\\\\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \\\\u201cIn this way there is a connection between this verse and the next.\\\\u201d</i> these are the words of \\\\u201cyour brethren that cast you out,\\\\u201d and that the whole verse must be explained thus: Your brethren say, \\\\u201cFor my name\\\\u2019s sake let the Lord be honoured [<span dir=\\\\"rtl\\\\">\\\\u05d9\\\\u05db\\\\u05d1\\\\u05d3</span> being derived from <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3</span> \\\\u201chonour\\\\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\\\\u201d this is the meaning of the words <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05dd \\\\u05d9\\\\u05d1\\\\u05e9\\\\u05d5</span> \\\\u201cand they shall be ashamed.\\\\u201d<sup>13</sup><i class=\\\\"footnote\\\\">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05d7\\\\u05e0\\\\u05d5 \\\\u05e0\\\\u05d1\\\\u05d5\\\\u05e9</span>, \\\\u201cand we shall be ashamed.\\\\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \\\\u201cyour brethren\\\\u201d etc., but spoken by God, understand the plural in <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e8\\\\u05d0\\\\u05d4</span> as pluralis majestatis, like the plural in <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e2\\\\u05e9\\\\u05d4</span> \\\\u201clet us make\\\\u201d (Gen. i. 26), or<sup>13a</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d7\\\\u05d9\\\\u05db\\\\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05d7\\\\u05e8\\\\u05d9\\\\u05dd</span>, \\\\u201cand others.\\\\u201d</i> refer it to both, to God and the prophet together."], ["<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \\\\u201cthe holy temple.\\\\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \\\\u201cthat cast you out,\\\\u201d etc."], ["<span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05d7\\\\u05d9\\\\u05dc</span> <i>She travailed.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc</span> \\\\u201ctrembling\\\\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d4\\\\u05de\\\\u05dc\\\\u05d9\\\\u05d8\\\\u05d4 \\\\u05d6\\\\u05db\\\\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b0\\\\u05de\\\\u05b7\\\\ufb3c\\\\u05b5\\\\u05d8</span> \\\\u201cshe will lay eggs\\\\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05dc\\\\u05d9\\\\u05d8</span> is Hiphil, <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05dc\\\\u05d8</span> Piel of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05d8</span>.</i>\\\\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class=\\\\"footnote\\\\">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d0\\\\u05e0\\\\u05d9 \\\\u05d0\\\\u05e9\\\\u05d1\\\\u05d9\\\\u05e8</span> <i>Shall I bring to birth.</i> Comp. \\\\u201c<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e9\\\\u05d1\\\\u05e8 \\\\u05d1\\\\u05e0\\\\u05d9\\\\u05dd</span> birth of children\\\\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05dc\\\\u05d4</span>, which seems to be nothing but the <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d0\\\\u05dc\\\\u05d4</span> \\\\u201csuch things,\\\\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05dc\\\\u05d4</span>, \\\\u201cwith those,\\\\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?"], ["<i>All ye that mourn for her</i> in exile."], ["<i>With the breast of her consolations</i>. Comp. \\\\u201cThou shalt suck the breast of kings\\\\u201d (lx. 16). A fulness of joy is meant by this expression; for \\\\u201cconsolations\\\\u201d are here the opposite of \\\\u201cmournings.\\\\u201d<sup>17</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d9\\\\u05dd</span>, in its literal meaning, \\\\u201cconsolations,\\\\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e0\\\\u05d7\\\\u05de\\\\u05d9\\\\u05dd</span> in this verse is the opposite of \\\\u201cmourning,\\\\u201d mentioned in the preceding verse, and signifies \\\\u201chappiness.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d5</span> <i>That you may milk out.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05e5</span> \\\\u201cthe churning\\\\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class=\\\\"footnote\\\\">The root of <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05de\\\\u05e6\\\\u05d5</span> is <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e6\\\\u05e5</span>, that of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d9\\\\u05e5</span> is <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e5</span>.</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d6\\\\u05d9\\\\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class=\\\\"footnote\\\\">The author of the Chald\\\\u00e6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d7\\\\u05de\\\\u05d3</span> \\\\u201cfrom the best;\\\\u201d R. Moses Hakkohen compares it with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05d9\\\\u05d6 \\\\u05e9\\\\u05d3\\\\u05d9</span> \\\\u201cthe wild beasts of the field\\\\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class=\\\\"footnote\\\\">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>"], ["<i>I shall extend to Zion peace like a river,</i> etc. <span dir=\\\\"rtl\\\\"><sup>20</sup><i class=\\\\"footnote\\\\">I. E. read <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d9\\\\u05dc \\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d1\\\\u05d5\\\\u05d3 \\\\u05d4\\\\u05d2\\\\u05d5\\\\u05d9\\\\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\\\\u05d7\\\\u05d9\\\\u05dc</span> means \\\\u201cproperty;\\\\u201d comp. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05d7\\\\u05d9\\\\u05dc \\\\u05d4\\\\u05d6\\\\u05d4</span> \\\\u201cthis wealth\\\\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span dir=\\\\"rtl\\\\">\\\\u05ea\\\\u05e9\\\\u05e2\\\\u05e9\\\\u05e2\\\\u05d5</span> <i>Ye will play.</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e9\\\\u05e2\\\\u05e9\\\\u05e2</span> \\\\u201cand shall play\\\\u201d (xi. 8). The <span dir=\\\\"rtl\\\\">\\\\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class=\\\\"footnote\\\\">The regular form would be <span dir=\\\\"rtl\\\\">\\\\u05e2 ,\\\\u05ea\\\\u05bc\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b8\\\\u05e2\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b0\\\\u05e2\\\\u05d5\\\\u05bc</span> being a guttural, it should receive the compound Sheva (<span dir=\\\\"rtl\\\\">\\\\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span dir=\\\\"rtl\\\\">\\\\u05e9</span> into a vowel (<span dir=\\\\"rtl\\\\">\\\\u05b8</span>), and restores, therefore, the compound Sheva under <span dir=\\\\"rtl\\\\">\\\\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span dir=\\\\"rtl\\\\">\\\\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05b0\\\\u05e9\\\\u05c1\\\\u05b4\\\\u05e2\\\\u05b2\\\\u05e9\\\\u05c1\\\\u05b7\\\\u05e2</span> and <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b0\\\\ufb2a\\\\u05b8\\\\u05e2\\\\u05b3\\\\ufb2a\\\\u05b8\\\\u05e2\\\\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b0\\\\ufb2a\\\\u05b8\\\\u05e2\\\\u05b3\\\\ufb2a\\\\u05b8\\\\u05e2\\\\ufb35</span> with <span dir=\\\\"rtl\\\\">\\\\ufb4a\\\\u05b0\\\\ufb2a\\\\u05b7\\\\u05e2\\\\u05b2\\\\ufb2a\\\\u05b8\\\\u05e2\\\\ufb35</span>, and explains, but wrongly, the change of \\\\u05b2 into \\\\u05b3, as caused by the pause.</i>"], ["<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class=\\\\"footnote\\\\">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>"], ["<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class=\\\\"footnote\\\\">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class=\\\\"footnote\\\\">The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05dd \\\\u05d4\\\\u05de\\\\u05d5\\\\u05e1\\\\u05d3\\\\u05d5\\\\u05ea</span> (lit., \\\\u201cfor they are the fundamental parts\\\\u201d), which, on account of the plural form, cannot be meant as an explanation of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d1\\\\u05d1\\\\u05db\\\\u05dd</span>, but as that of <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e6\\\\u05de\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span>; the words <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05de\\\\u05d6 \\\\u05dc\\\\u05d2\\\\u05d5\\\\u05e3</span>; \\\\u201cthe body is meant,\\\\u201d must perhaps be supplied together with <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05e2\\\\u05e6\\\\u05de\\\\u05d5\\\\u05ea\\\\u05d9\\\\u05db\\\\u05dd</span>, for the phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d9 \\\\u05d4\\\\u05dd \\\\u05d4\\\\u05de\\\\u05d5\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05ea</span> contains the reason for some preceding explanation.</i> <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d6\\\\u05e2\\\\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd His indignation.\\\\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span>, which is contrasted with <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05e2\\\\u05d9\\\\u05dc</span>, \\\\u201cthe accent is on the last syllable but one;\\\\u201d there is no sense in <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05dc\\\\u05e2\\\\u05d5\\\\u05dc\\\\u05dd</span>; it must be altered into <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05dc\\\\u05e8\\\\u05e2</span>, \\\\u201cthe accent is on the last syllable.\\\\u201d</i> and a Kamez in the first, while the noun <span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05e2\\\\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span dir=\\\\"rtl\\\\">\\\\u05d6\\\\u05b7\\\\u05e2\\\\u05b7\\\\u05dd</span>)."], ["<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d4\\\\u05e9\\\\u05d9\\\\u05d1 \\\\u05d1\\\\u05d7\\\\u05de\\\\u05d4 \\\\u05d0\\\\u05e4\\\\u05d5</span> <i>To render His anger with fury.</i> <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1 \\\\u05d0\\\\u05e3</span> or <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d5\\\\u05d1 \\\\u05d7\\\\u05e8\\\\u05d5\\\\u05df</span> construed with <span dir=\\\\"rtl\\\\">\\\\u05de</span> has a good sense, with <span dir=\\\\"rtl\\\\">\\\\u05d1</span> a bad one.<sup>27</sup><i class=\\\\"footnote\\\\">Here it is constructed with neither, but <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d4\\\\u05dd</span> \\\\u201cagainst them\\\\u201d can easily be supplied from the context. The Hebrew text has the words <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e7 \\\\u05e2\\\\u05dd \\\\u05de\\\\u05f4\\\\u05dd \\\\u05ea\\\\u05e9\\\\u05d5\\\\u05d1\\\\u05ea \\\\u05d7\\\\u05e8\\\\u05d5\\\\u05df \\\\u05d0\\\\u05d5</span>; the word <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5</span>, \\\\u201cor,\\\\u201d is either superfluous or must be followed by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e3</span>, \\\\u201canger,\\\\u201d or a similar expression.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \\\\u201che will go with them to judgment;\\\\u201d<sup>28</sup><i class=\\\\"footnote\\\\">The Niphal has sometimes the meaning of reciprocity, as <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05dc\\\\u05d7\\\\u05dd</span>, \\\\u201cto fight.\\\\u201d</i> or it is used here in an active sense like <span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05d1\\\\u05e2</span> \\\\u201che swore\\\\u201d (lxii. 8).<sup>29</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05e0\\\\u05e9\\\\u05e4\\\\u05d8</span> would in that case be the same as <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05e4\\\\u05d8</span>, \\\\u201che will judge.\\\\u201d</i>"], ["<i>That sanctify themselves,</i> for idolatry. <span dir=\\\\"rtl\\\\">\\\\u05d4\\\\u05de\\\\u05ea\\\\u05d8\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd\\\\u2550\\\\u05d4\\\\u05de\\\\u05d8\\\\u05d4\\\\u05e8\\\\u05d9\\\\u05dd</span>. <i>That purify themselves.</i> The <span dir=\\\\"rtl\\\\">\\\\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span dir=\\\\"rtl\\\\">\\\\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class=\\\\"footnote\\\\">That are prepared for idolatry; <span dir=\\\\"rtl\\\\">\\\\u05d2\\\\u05e0\\\\u05d5\\\\u05ea</span> is explained by <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d5\\\\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05ea</span> <i>One.</i> The feminine form agrees with <span dir=\\\\"rtl\\\\"><sup>31</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> is a tree, in Hebrew, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05e2\\\\u05e5</span> of the Hebrew text, the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e5</span>.</i><sup>31</sup><i class=\\\\"footnote\\\\"><span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> is a tree, in Hebrew, <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e5</span>, and this noun is masculine; in the phrase <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05dc \\\\u05d0\\\\u05e9\\\\u05e8 \\\\u05d4\\\\u05e2\\\\u05e5</span> of the Hebrew text, the <span dir=\\\\"rtl\\\\">\\\\u05d4</span> of <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> has been wrongly separated from it and joined with <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e5</span>.</i>\\\\u05d0\\\\u05e9\\\\u05e8\\\\u05d4</span> \\\\u201cgrove,\\\\u201d while the masculine form <span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d7\\\\u05d3</span> of the Ketib refers to <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05e5</span> \\\\u201ctree;\\\\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\\\\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness."], ["<span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d0\\\\u05e0\\\\u05db\\\\u05d9 \\\\u05de\\\\u05e2\\\\u05e9\\\\u05d9\\\\u05d4\\\\u05dd \\\\u05d5\\\\u05de\\\\u05d7\\\\u05e9\\\\u05d1\\\\u05ea\\\\u05d9\\\\u05d4\\\\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFor I know their works and their thoughts.\\\\u201d</i> It has the same meaning as \\\\u201cthe rulers take counsel together against the Lord, and against His anointed\\\\u201d (Ps. ii. 2), <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d0\\\\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIt shall come.\\\\u201d</i> Supply <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05ea</span> \\\\u201ctime.\\\\u201d The meaning of the whole verse is, \\\\u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\\\\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class=\\\\"footnote\\\\">Comp. c. xxiv. 14, note 18.</i>"], ["<span dir=\\\\"rtl\\\\">\\\\u05d0\\\\u05d5\\\\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class=\\\\"footnote\\\\">The Hebrew text has <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05d7\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05df \\\\u05e2\\\\u05d9\\\\u05f4\\\\u05df</span>, \\\\u201cwith omission of <span dir=\\\\"rtl\\\\">\\\\u05e2</span>,\\\\u201d instead of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05d7\\\\u05e1\\\\u05e8\\\\u05d5\\\\u05df \\\\u05e2\\\\u05d9\\\\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13."], ["<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e8\\\\u05db\\\\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class=\\\\"footnote\\\\">No reason is given why <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05db\\\\u05d1</span> should signify here \\\\u201cchariots of iron\\\\u201d and not \\\\u201cchariots;\\\\u201d perhaps he explains <span dir=\\\\"rtl\\\\">\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05dd</span> \\\\u201cwooden waggons,\\\\u201d and therefore <span dir=\\\\"rtl\\\\">\\\\u05e8\\\\u05db\\\\u05d1</span> \\\\u201ciron chariots.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05e6\\\\u05d1\\\\u05d9\\\\u05dd</span> <i>In waggons.</i><sup>37</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cIn litters.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05d2\\\\u05dc\\\\u05ea \\\\u05e6\\\\u05d1</span> \\\\u201ccovered waggons\\\\u201d (Num. vii. 3). <span dir=\\\\"rtl\\\\">\\\\u05d5\\\\u05d1\\\\u05db\\\\u05e8\\\\u05db\\\\u05e8\\\\u05d5\\\\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cAnd upon swift beasts.\\\\u201d</i> Comp. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span> \\\\u201cdromedary\\\\u201d (xvi. 1). A noble species of camel. <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8\\\\u05db\\\\u05e8\\\\u05d5\\\\u05ea</span> is a reduplication of <span dir=\\\\"rtl\\\\">\\\\u05db\\\\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled."], ["<i>Also of them</i> whom they will bring,<sup>39</sup><i class=\\\\"footnote\\\\">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me."], ["<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span dir=\\\\"rtl\\\\">\\\\u05e2\\\\u05de\\\\u05d3\\\\u05d9\\\\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class=\\\\"footnote\\\\">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class=\\\\"footnote\\\\">The words <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dc\\\\u05d0 \\\\u05d9\\\\u05de\\\\u05d7\\\\u05d4</span> after <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05de\\\\u05db\\\\u05dd</span> are superfluous. According to the second explanation <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05dd</span> has here the meaning \\\\u201csubstance;\\\\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \\\\u201cyour seed,\\\\u201d and is a mere repetition of the same idea. Comp. \\\\u201cTo Jacob and to Israel\\\\u201d (Num. xxiii. 23)."], ["<span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d9 \\\\u05d7\\\\u05d3\\\\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom one new moon to another.\\\\u201d \\\\u201cYour daily tasks.\\\\u201d</i><sup>42</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom one new moon to another.\\\\u201d \\\\u201cYour daily tasks.\\\\u201d</i><sup>42</sup><i class=\\\\"footnote\\\\">A. V., \\\\u201cFrom one new moon to another.\\\\u201d \\\\u201cYour daily tasks.\\\\u201d</i> <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d9</span> has nearly the same meaning as <span dir=\\\\"rtl\\\\">\\\\u05d1\\\\u05db\\\\u05dc \\\\u05e2\\\\u05ea</span> \\\\u201cwhenever\\\\u201d (Est. v. 13). Comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d9 \\\\u05e2\\\\u05d1\\\\u05e8\\\\u05d5</span> \\\\u201cwhenever he passed\\\\u201d (2 Kings iv. 8). <span dir=\\\\"rtl\\\\">\\\\u05d7\\\\u05d3\\\\u05e9 \\\\u05d1\\\\u05d7\\\\u05d3\\\\u05e9\\\\u05d5</span> \\\\u201ca new moon on the day appointed for it.\\\\u201d Comp. <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d1\\\\u05e8 \\\\u05d9\\\\u05d5\\\\u05dd \\\\u05d1\\\\u05d9\\\\u05d5\\\\u05de\\\\u05d5</span> \\\\u201cthe task of every day on the day appointed for it\\\\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class=\\\\"footnote\\\\">See Midrash Yalkut ad locum.</i> they explain the word <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d9</span> to signify \\\\u201cone year.\\\\u201d<sup>43</sup><i class=\\\\"footnote\\\\">This seems to be I. E.\\\\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05e8\\\\u05d9</span> is not found there.</i> The meaning of <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea \\\\u05d1\\\\u05e9\\\\u05d1\\\\u05ea\\\\u05d5 \\\\u05de\\\\u05d3\\\\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class=\\\\"footnote\\\\">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d3\\\\u05d9 \\\\u05e9\\\\u05d1\\\\u05ea \\\\u05d1\\\\u05e9\\\\u05d1\\\\u05ea\\\\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span dir=\\\\"rtl\\\\">\\\\u05e9\\\\u05d1\\\\u05ea</span> in the phrase <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05de\\\\u05d7\\\\u05e8\\\\u05ea \\\\u05d4\\\\u05e9\\\\u05d1\\\\u05ea</span> refers to the first day of Passover.</i>"], ["<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class=\\\\"footnote\\\\">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class=\\\\"footnote\\\\">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9 \\\\u05d3\\\\u05d0\\\\u05d5\\\\u05df</span> \\\\u201cmuch abhorring;\\\\u201d as to <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d0\\\\u05d5\\\\u05df</span>, comp. <span dir=\\\\"rtl\\\\">\\\\u05de\\\\u05d5\\\\u05e8\\\\u05d0\\\\u05d4</span> \\\\u201cfilthy\\\\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span dir=\\\\"rtl\\\\">\\\\u05dc\\\\u05d3\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05df</span> (Dan. xii. 2).<sup>46</sup><i class=\\\\"footnote\\\\">I. E. fails to prove why it should be more difficult to explain <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05e8\\\\u05d0\\\\u05d5\\\\u05df</span> in Daniel as equivalent to <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05d9 \\\\u05e8\\\\u05d0\\\\u05d5\\\\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05bc\\\\u05b5\\\\u05e8\\\\u05b8\\\\u05d0\\\\ufb4b\\\\u05df</span> into Hirek in the construct state <span dir=\\\\"rtl\\\\">,\\\\u05d3\\\\u05bc\\\\u05b4\\\\u05e8\\\\u05b0\\\\u05d0\\\\ufb4b\\\\u05df</span>, since <span dir=\\\\"rtl\\\\">\\\\u05d3\\\\u05bc\\\\u05b5\\\\u05d9\\\\u2550\\\\u05d3\\\\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>"], ["END OF THE BOOK OF ISAIAH THE PROPHET."]]], "versionTitle": "Commentary of Ibn Ezra on Isaiah; trans. by M. 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u'Ibn_Ezra_on_Isaiah'

None

{u'language': u'en',
 u'text': [[[u'<span>\u05d7\u05d6\u05d5\u05df</span> <i>The vision of.</i> The \u05e0 is not radical.<sup>1</sup><i class="footnote">The root of <span>\u05d7\u05d6\u05d5\u05df</span> is <span>\u05d7\u05d6\u05d7</span> to see; in <span>\u05d7\u05d6\u05d5\u05df</span> the radical \u05d4 is omitted, and <span>\ufb4b\u05df</span> is added, as in <span>\u05e7\u05d3\u05de\u05d5\u05df ,\u05d6\u05db\u05e8\u05d5\u05df ,\u05d7\u05e9\u05d1\u05d5\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class="footnote">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class="footnote">\u201cR. Levi said, \u2018 We know by tradition that Amoz and Amaziah were brothers.\u2019\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class="footnote">Amaziah was king of Juda, before Uzziah, 835\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \u201cI gave my back to smiters,\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \u201cDavid, the son of Jesse\u201d (2 Sam. xxiii. 1). David was \u201cthe man of God\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \u201cJehu, king of Israel, the son of Nimshi\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \u201cIn the vision of Isaiah, the son of Amoz, the prophet\u201d<sup>5</sup><i class="footnote">A. V. \u201cThe prophet, the son of Amoz.\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \u201cthe prophet,\u201d may as well be referred to Amoz as to Isaiah; but from the words, \u201cTo Isaiah the prophet, the son of Amoz\u201d (2 Kings xix. 2), we learn that Isaiah was \u201cthe prophet.\u201d <sup>6</sup><i class="footnote">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \u201cthe prophet,\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span>\u05d0\u05de\u05d5\u05e5</span> has a disjunctive accent, and is to be separated from the following <span>\u05d4\u05e0\u05b0\u05d1\u05d9\u05d0</span> ; were they to be joined, their accents would be in the following way, <span>\u05d9\u05e9\u05e2\u05d9\u05d4\u05a8\u05d5 \u05d1\u05df\u05be\u05d0\u05de\u05a3\u05d5\u05e5 \u05d4\u05e0\u05d1\u05d9\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \u201cMine eyes have seen the King, the Lord of hosts\u201d (vi. 5).<sup>7</sup><i class="footnote">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \u201cThere shall no man see me and live\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class="footnote">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted.'],
            [u'<span>\u05d5\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span>\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span>, \u2018give ear,\u2019 from <span>\u05d0\u05c2\u05d6\u05b6\u05df</span> \u2018 ear.\u2019 .There is in reality no difference between <span>\u05e9\u05de\u05e2</span> \u2018to hear\u2019 and <span>\u05d4\u05d0\u05d6\u05df</span> \u2018to give ear.\u2019<sup>9</sup><i class="footnote">By the additional phrase <span>\u05e2\u05dc \u05d3\u05e8\u05da \u05e4\u05e9\u05d8</span> \u201cin reality,\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span>\u05e9\u05de\u05e2</span> and <span>\u05d4\u05d0\u05d6\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class="footnote">According to the first explanation, the phrase \u201cfor the Lord speaketh\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span>\u05d3\u05d1\u05e8</span> by the past \u201chath spoken\u201d or \u201chath commanded,\u201d and the supplying of the Infinitive \u201cto hear\u201d or \u201cto listen.\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span>\u05d1\u05d9 \u05e4\u05e9\u05e2\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class="footnote">This explanation of <span>\u05e4\u05e9\u05e2</span> seems to be derived from the phrase <span>\u05d9\u05d3 \u05e4\u05e9\u05e2 \u05de\u05ea\u05d7\u05ea</span> \u2018to rebel \u2019 (2 Kings viii. 22)\u2014literally, \u201cto withdraw from the authority of\u201d\u2014and to be supported by <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\u2014literally, \u201cthat has slipped away from its possessor.\u201d Our author, however, in his commentary to Exodus explains <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span>, as generally understood, \u201can object of trespass,\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>'],
            [u'<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span>\u05d0\u05d1\u05d5\u05e1</span> <i>the crib.</i> The place for the ass\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span>\u05d0\u05d1\u05d5\u05e1\u05d9\u05dd</span> Kings v. 3) and <span>\u05d0\u05d1\u05d5\u05e1</span> (Prov. xv. 17), \u2018fatted,\u2019 is derived from this word ; it means literally, \u2018placed at the crib.\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class="footnote">\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\u201d\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \u201cI have brought them up, but they do not know me.\u201d'],
            [u'<span>\u05d4\u05d5\u05d9</span>. Some consider the \u05d4 as a substitute for \u05d0, and explain <span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span>, \u2018woe;\u2019 comp. <span>\u05d0\u05d3\u05d5\u05e8\u05dd</span> and <span>\u05d4\u05d3\u05d5\u05e8\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span>\u05d0\u05d9\u05da</span> and <span>\u05d4\u05d9\u05da</span>, \u201chow\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span>\u05d4\u05d9\u05d4</span> \u2018to be\u2019), and that the passage must be rendered, \u201cO sinful people,\u201d etc. ; comp. <span>\u05d4\u05d5\u05d9 \u05d4\u05d5\u05d9 \u05d5\u05e0\u05e1\u05d5</span>, \u201cHo, ho, flee\u201d (Zach. ii. 10), <span>\u05d4\u05d5\u05d9 \u05e6\u05d9\u05d5\u05df \u05d4\u05de\u05dc\u05d8\u05d9</span> \u201cO Zion, deliver thyself\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class="footnote">In the two passages quoted by the author, <span>\u05d4\u05d5\u05d9</span> cannot be translated by \u2018 woe,\u2019 because it is followed by good tidings.\u2014Ibn Ezra does not mean to say that <span>\u05d4\u05d5\u05d9</span> is never used instead of <span>\u05d0\u05d5\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\u2014The connection between <span>\u05d4\u05d9\u05d4</span> \u2018 to be \u2019 and <span>\u05d4\u05d5\u05d9</span> \u2018 Oh \u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \u201cWhy should ye be stricken any more.\u201d <span>\u05db\u05b6\u05d1\u05b6\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span>\u05e2\u05b6\u05e8\u05b6\u05dc \u05dc\u05d1 \u05d5\u05e2\u05b6\u05e8\u05b6\u05dc \u05d1\u05e9\u05e8</span>, \u201cuncircumcised in heart and uncircumcised in flesh\u201d (Ez. xliv. 9).<sup>14</sup><i class="footnote"><span>\u05db\u05b6\u05bc\u05d1\u05b6\u05d3</span> is, according to Ibn Ezra, not a substantive, \u201cthe burden of,\u201d but the construct state of the adjective <span>\u05db\u05b8\u05bc\u05d1\u05b5\u05d3</span>, \u201cheavy of, heavy with regard to;\u201d like <span>\u05e2\u05b6\u05e8\u05b6\u05dc</span> \u201cuncircumcised with regard to\u201d\u2014the construct state of the adjective <span>\u05e2\u05b8\u05e8\u05b5\u05dc</span>, \u201cuncircumcised.\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \u201ctheir father was an Amorite, their mother a Hittite\u201d (Ez. xvi. 3),<sup>15</sup><i class="footnote">The Israelites are, according to this explanation, called \u201ca seed of evil-doers,\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class="footnote"><span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \u201ccausing their soul or way to be corrupt.\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span>\u05e0\u05d0\u05e6\u05d5</span> <i>They have provoked unto anger.</i> <span>\u05e0\u05d6\u05d5\u05e8\u05d5</span>. <i>They are gone away.</i> Root <span>\u05e0\u05d6\u05e8</span> \u2018to separate\u2019 ; comp. <span>\u05d5\u05d9\u05e0\u05d6\u05e8\u05d5</span> \u201cthat they separate themselves\u201d (Lev. xxii. 2). <span>\u05e0\u05b8\u05d6\ufb4b\u05e8\ufb35</span> is formed like <span>\u05d9\u05b8\u05d1\u05c2\u05dc\ufb35</span> \u2018 they could \u2019 (Exod. viii. 14). Many take it as Niphal of <span>\u05d6\u05d5\u05e8</span> \u2018 to separate \u2019; comp. <span>\u05e0\u05b8\u05db\ufb4b\u05e0\ufb35</span> \u2018 they are prepared \u2019 (Prov. xix. 29); Niphal of <span>\u05db\u05bc\ufb35\u05df</span>, \u2018 to stand.\u2019'],
            [u'<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>. <i>Should ye be stricken.</i> The \u05ea in <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>, \u201cthey sat down.\u201d (Deuter. xxxiii. 3), is part of the root\u2014<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Pual of <span>\u05ea\u05db\u05d4</span> ; comp. <span>\u05d5\u05b0\u05e9\u05c1\u05bb\u05e4\u05bc\ufb35</span> \u201cand they stick out\u201d (Job xxxiii. 21)\u2014but here it is the prefix representing the second person; <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Hophal of <span>\u05e0\u05db\u05d4</span>.\u2014<i>You will revolt more and more</i>. \u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\u201d comp., \u201cAnd in the time of his\u2014Ahaz, king of Judah\u2019s\u2014distress did he trespass yet more against the Lord.\u201d (2 Chr. xxviii. 22.) <span>\u05e1\u05b8\u05e8\u05b8\u05d4</span> <i>Rebellious.</i> Adjective; root <span>\u05e1\u05e8\u05e8</span>, \u2018to be rebellious,\u2019 comp. <span>\u05e1\u05d5\u05e8\u05e8</span>, \u2018rebellious\u2019 (Deuter. xxi. 18); supply <span>\u05de\u05dc\u05d4</span> or <span>\u05d3\u05d1\u05e8\u05d4</span> \u2018 word;\u2019 <span>\u05e1\u05e8\u05d4</span> may also be taken as a substantive, \u2018 rebellion.\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span>\u05d3\u05bc\u05b7\u05d5\u05bc\u05b8\u05d9</span> <i>Faint.</i> Adjective; a form like <span>\u05e0\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1</span> \u2018 thievish,\u2019 <span>\u05e1\u05b7\u05dc\u05bc\u05b8\u05d7</span> \u2018 placable.\u2019'],
            [u'<span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> <i>A place containing soundness</i> (<span>\u05ea\u05bc\ufb4b\u05dd</span> \u2018 soundness or integrity\u2019). The form of the word is irregular, for it should be <span>\u05de\u05b8\u05ea\ufb4b\u05dd</span> like <span>\u05de\u05b8\u05e2\ufb4b\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> is the same as <span>\u05de\u05b0\u05ea\u05b4\u05d9\u05dd</span> \u2018 people ;\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \u201cthere is nothing in them that is good for man;\u201d but this explanation is rather far-fetched. <span>\u05e4\u05e6\u05e2</span> <i>Wounds.</i> Supply the word <span>\u05e8\u05e7</span> \u2018only,\u2019 \u2018but,\u2019 before <span>\u05e4\u05e6\u05e2</span>. \u201cThere is no soundness in him ; there are but wounds and bruises ;\u201d comp. <span>\u05e9\u05d9\u05d0\u05db\u05dc \u05d5\u05e9\u05ea\u05d4 \u05d0\u05d9\u05df \u05d8\u05d5\u05d1 \u05d1\u05d0\u05d3\u05dd</span> \u201cThere is nothing good for man <i>but</i> that he should eat and drink.\u201d (Eccles. ii. 24). <span>\u05e4\u05e6\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span>\u05d7\u05d1\u05d5\u05e8\u05ea</span> <i>A sore</i> attended with suppuration. <span>\u05d8\u05e8\u05d9\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class="footnote">A. V., \u201cPutrefying.\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\n"> has the same meaning. <span>\u05d6\u05c2\u05e8\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class="footnote">A. V., \u201cThey have been closed.\u201d</i> Root <span>\u05d6\u05c1\u05e8\u05d3</span> \u2018 to squeeze \u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span>\u05d7\u05d1\u05e9\u05d5</span> <i>They have been bound up.</i> Root <span>\u05d7\u05d1\u05e9</span> \u2018 to compress,\u2019 \u2018to bind up \u2019 (comp. <span>\u05d7\u05d5\u05d1\u05e9</span> \u2018ruler,\u2019 iii. 7).<sup>20</sup><i class="footnote">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \u201cThe laws of kings are tyrannical.\u201d</i> <span>\u05d1\u05bc\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b6\u05df</span> <i>With the oil</i>.<sup>21</sup><i class="footnote">A. V., \u201cWith ointment.\u201d</i> With the oil, which the cure of the wound requires.'],
            [u'<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span>\u05d0\u05db\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span>\u05d1\u05e2\u05e6\u05d1\u05d5\u05df \u05ea\u05d0\u05db\u05dc\u05e0\u05d4</span> \u201cIn sorrow shalt thou eat of it.\u201d (Gen. iii. 17.) <span>\u05d5\u05e9\u05de\u05de\u05d4</span> <i>And desolate.</i> Supply <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u2018 your country \u2019\u2014\u201cand your country is desolate.\u201d<sup>22</sup><i class="footnote">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span>\u05d5\u05e9\u05de\u05de\u05d4 \u05db\u05de\u05d4\u05e4\u05db\u05ea \u05d6\u05e8\u05d9\u05dd</span> \u201cAnd it is desolate, as overthrown by strangers,\u201d is to be taken in a more comprehensive sense, and referred to the general term <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u201cyour country,\u201d which includes <span>\u05e2\u05e8\u05d9\u05db\u05dd</span> \u201cyour cities,\u201d and <span>\u05d0\u05d3\u05de\u05ea\u05db\u05dd</span> \u201cyour land.\u201d</i> <span>\u05d6\u05e8\u05d9\u05dd</span> can be derived from <span>\u05d6\u05e8\u05dd</span> \u2018 tempest \u2019 (xxxii. 2); the final \u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span>\u05d6\u05e8\u05d9\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class="footnote">This is the opinion of Saadiah, attacked by R. Adonim, because of <span>\u05d6\u05b8\u05e8\u05d9\u05dd</span> being different from the singular <span>\u05d6\u05b8\u05e8\u05b6\u05dd</span> and the plural <span>\u05d6\u05b0\u05e8\u05b8\u05de\u05b4\u05d9\u05dd</span>, but defended by Ibn Ezra in his \u201cSephath Yether\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span>\u05d6\u05b6\u05e8\u05b6\u05dd \u2550 \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u2018 tempest.\u2019</i>'],
            [u'<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span>\u05e1\u05d5\u05db\u05d4</span> <i>The hut.</i><sup>24</sup><i class="footnote">A. V., \u201cCottage.\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span>\u05de\u05dc\u05d5\u05e0\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span>\u05d1\u05de\u05e7\u05e9\u05d4</span> <i>In the garden of cucumbers.</i> <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> <i>Ruined</i><sup>25</sup><i class="footnote">A. V., \u201cBesieged.\u201d</i> (comp. lxv. 4).'],
            [u'<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span>\u05db\u05de\u05e2\u05b8\u05d8\u0591</span> <i>Very small.</i> Join with <span>\u05e9\u05c2\u05e8\u05d9\u05d3</span> \u2018remnant,\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class="footnote">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \u201cthe son of Amoz.\u201d</i>'],
            [u'<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \u201cWe are like Sodom,\u201d by saying, \u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\u201d\u2014this is meant by the address, \u201cYe rulers of Sodom\u201d\u2014\u201cand the people is like the people of Gomorrah.\u201d'],
            [u'<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \u201cIf I <i>were</i> hungry, I would not tell thee, etc.\u201d (Ps. 1. 12 ff). <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class="footnote">A. V., \u201cRams.\u201d</i> <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class="footnote">In the Rabbinical writings <span>\u05d7\u05b5\u05dc\u05b6\u05d1</span> is the forbidden fat, <span>\u05e9\u05c1\ufb35\u05de\u05b8\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span>\u05d1\u05d4\u05de\u05d4</span> \u2018 cattle\u2019, in the latter <span>\u05d7\u05d9\u05d4</span> \u2018beasts.\u2019 According to Ibn Ezra <span>\u05de\u05e8\u05d9\u05d0</span> is a <span>\u05d1\u05d4\u05de\u05d4</span> ; according to Saadiah it is a <span>\u05d7\u05d9\u05d4</span> (<img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\npSg//9k=\n"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class="footnote">R. Hai (ibid.)</i> compares <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> \u201cfed beasts\u201d with <span>\u05de\u05e8\u05d0</span> \u201cto feed\u201d (Mishnah Sabbath xxiv. 3). <span>\u05db\u05d1\u05e9\u05d9\u05dd</span> The young of the flock.<sup>30</sup><i class="footnote">A. V., \u201cLambs.\u201d</i> <span>\u05e2\u05ea\u05d5\u05d3\u05d9\u05dd</span> The old of the flock<sup>31</sup><i class="footnote">A. V., \u201cHe-goats.\u201d</i> (comp. Gen. xxxi. 10).'],
            [u'<span>\u05dc\u05e4\u05e0\u05d9\u2550\u05e4\u05e0\u05d9</span> <i>Before me;</i> it is not the object of <span>\u05dc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05d7</span> \u2018 to be seen.\u2019<sup>32</sup><i class="footnote"><span>\u05e4\u05e2\u05d5\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span>\u05dc\u05e8\u05d0\u05d5\u05ea \u05e4\u05e0\u05d9</span>, according to this opinion, rejected by I. E., \u201cWhen my face is seen;\u201d \u2018my face\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span>\u05e8\u05de\u05d5\u05e1</span> <i>To tread.</i> Infinitive.'],
            [u'<span>\u05dc\u05d0 \u05ea\u05d5\u05e1\u05d9\u05e4\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span>\u05dc\u05d4\u05d1\u05d9\u05d0\u2550\u05d4\u05d1\u05d9\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \u201cFor your oblation is vain in mine eyes, and your incense an abomination.\u201d <span>\u05d3\u05d0\u05e9 \u05d7\u05d3\u05e9\u2550\u05d7\u05d0\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class="footnote">I. E. refers perhaps to the words <span>\u05e2\u05dc\u05ea \u05d7\u05d3\u05e9</span>, Num. xxviii. 14, which are the same as <span>\u05e2\u05dc\u05ea \u05e8\u05d0\u05e9 \u05d7\u05d3\u05e9</span>, \u201cthe burnt offering of the new moon.\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span>\u05d7\u05d3\u05e9</span> signifies \u201cNew moon.\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span> \u05d7\u05d3\u05e9</span> signifies also \u2018month,\u2019 that is, the time from one new moon to the other; as <span>\u05e9\u05d1\u05ea</span>, originally \u2018 Sabbath,\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \u201cNew-moon.\u201d <span>\u05e7\u05e8\u05d0 \u05de\u05e7\u05e8\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class="footnote">A. V., \u201cThe calling of assemblies.\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span>\u05de\u05d5\u05e1\u05e3</span>) brought on such days.<sup>35</sup><i class="footnote">Comp. Num. xxviii. and xxix.</i> <span>\u05dc\u05d0 \u05d0\u05d5\u05db\u05dc</span> <i>I cannot bear.</i> Supply the word <span>\u05e0\u05b0\u05e9\u05d0\u05c1</span>, \u2018to bear.\u2019 Comp. <span>\u05d7\u05de\u05d5\u05e8 \u05dc\u05d7\u05dd</span> \u201can ass <i>laden with</i> bread\u201d (1 Sam. xvi. 20). <span>\u05e2\u05e6\u05e8\u05d4</span> <i>Restraint</i>. Comp. <span>\u05e2\u05c2\u05e6\u05b6\u05e8</span> \u2018prison\u2019 (liii. 8). \u201cRestraint from doing any work.\u201d <span>\u05e2\u05e6\u05e8\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class="footnote">A. V., \u201cEven the solemn meeting.\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?'],
            [u'<i>They are a trouble unto me.</i> These words imply the threat, \u201cI shall therefore banish you, and they\u2014the festivals\u2014will then cease.\u201d <i>I am weary.</i> A figurative expression.'],
            [u'<span>\u05d5\u05d1\u05e4\u05e8\u05e9\u05db\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \u05e8 is instead of Segol.<sup>37</sup><i class="footnote">The infinitive Piel is <span>\u05e4\u05bc\u05b8\u05e8\u05b5\u05e9</span> ; when <span>\u05db\u05b6\u05dd</span> is added the syllable <span>\u05e8\u05b5\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span>\ufb35\u05d1\u05b0\u05e4\u05bd\u05e8\u05b4\u05e9\u05c1\u05b0\u05db\u05b6\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \u201cI will not help you.\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed.'],
            [u'<i>Wash</i>. Wash your hands of the blood they have shed. <span>\u05d4\u05b4\u05d4\u05b0\u05d6\u05b7\u05db\u05bc\ufb35\u2550\u05d4\u05b4\u05d6\u05bc\u05b7\u05db\u05bc\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \u05ea is absorbed in the \u05d6; comp. <span>\u05dc\u05b7\u05de\u05bc\u05b4\u05d4\u05b0\u05d8\u05b7\u05d4\u05b5\u05e8\u2550\u05dc\u05b7\u05de\u05bc\u05b4\u05d8\u05bc\u05b7\u05d4\u05b5\u05e8</span> \u201cunto him that purifies himself\u201d (Lev. xiv. 4).'],
            [u'<span>\u05dc\u05d4\u05d9\u05d8\u05d1\u2550\u05d4\u05d9\u05d8\u05d1</span> <i>To do well.</i> It is infinitive. <span>\u05d0\u05e9\u05e8\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class="footnote">A. V., \u201cRelieve.\u201d</i> Root \u05d0 ; <span>\u05d9\u05e9\u05e8</span> replaces the radical \u05d9 ; the reverse is the case in <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05bc\u05b4\u05ea\u05b0\u05d9\u05b7\u05de\u05bc\u05b8\u05e8\ufb35</span> \u201cyou shall boast yourselves\u201d(lxi.6). <span>\u05d7\u05de\u05d5\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class="footnote">A. V., \u201cThe oppressed.\u201d</i> An adjective, like <span>\u05e7\u05e8\u05d5\u05d1</span> \u2018 near ;\u2019 comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u2018 cruel \u2019 (Ps. lxxi. 4). Many explain <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span> \u201cGive due consideration to the cause, do not judge off hand ;\u201d the meaning of <span>\u05d0\u05e9\u05e8\u05d5</span> would then be, \u201cPraise ye\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class="footnote">The translation of the words <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span>, according to this explanation, would be : \u201cPraise him who is considerate in judgment.\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span>\u05d0\u05e9\u05e8\u05d5 \u05d3\u05f2\u05df \u05e9\u05de\u05d7\u05de\u05e5 \u05d0\u05ea \u05d3\u05d9\u05e0\u05d5</span> \u201cPraise the judge, who gives his judgment time to ferment.\u201d <span>\u05d7\u05de\u05d5\u05e5</span> is then derived from <span>\u05d7\u05b8\u05de\u05b5\u05e5</span> \u201cdough which had sufficient time to rise.\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>'],
            [u'<span>\u05d5\u05e0\u05d5\u05db\u05d7\u05d4</span>. Some say that God is now speaking ; \u201cLet us\u2014God and Israel\u2014reason together\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \u201cGod told me that we\u2014you, Israel, and I\u2014should submit to His rebuke ;\u201d for the prophet himself was not entirely without blame, as he reports, \u201cAnd He reproved me, that I should not walk,\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span>\u05e9\u05e0\u05d9\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\u201d (Jerem. ii. 22); namely, \u201cthe iniquity will depart, and you will again be free from all sin.\u201d The same is expressed by the words \u201cWash you,\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea.'],
            [u'<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it.'],
            [u'<i>You shall be devoured with the sword.</i> That is to say, \u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\u201d Supply before <span>\u05d7\u05b6\u05e8\u05b6\u05d1</span> \u2018 the sword,\u2019 either the verbal noun <span>\u05d0\u05b2\u05db\u05b4\u05d9\u05dc\u05b7\u05ea</span>. \u2018 a devouring of,\u2019 or the preposition \u05d1 \u2018 with \u2019 ; comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u2018 in the house \u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \u201cthe mouth,\u201d etc.<sup>41</sup><i class="footnote">The words <span>\u05d5\u05d6\u05d4 \u05d4\u05d0\u05de\u05ea</span>, \u201cand this is the truth,\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span>\u05d1\u05d7\u05e8\u05d1 \u2550 \u05d7\u05e8\u05d1</span> ; but then the words \u201cfor the mouth,\u201d etc., would be quite superfluous, or I. E.\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span>\u05db\u05d9</span> \u2018 for,\u2019 in the phrase <span>\u05db\u05d9 \u05d4\u05f3 \u05d3\u05d1\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>'],
            [u'The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span>\u05de\u05dc\u05d0\u05ea\u05d9</span> <i>Full of.</i> The \u05d9 is paragogic as in <span>\u05d2\u05e0\u05d1\u05ea\u05d9</span> \u201cthe theft of\u201d (Gen. xxxi. 39.)<sup>42</sup><i class="footnote">The construct state of <span>\u05d2\u05e0\u05d1\u05d4 ,\u05de\u05dc\u05d0\u05d4</span> is regularly <span>\u05d2\u05e0\u05d1\u05b7\u05ea \u05de\u05dc\u05d0\u05b7\u05ea</span>.</i> <span>\u05d9\u05dc\u05d9\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class="footnote"><span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span>. But the imperfect \u201cwas lodging,\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span>\u05de\u05e8\u05e6\u05d7\u05d9\u05dd</span> <i>Murderers.</i> Literally, \u201cthey that cause to murder.\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class="footnote">Bad judges \u201ccause to murder,\u201d by ordering the execution of innocent persons.</i>'],
            [u'<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \u201cThy princes are rebellious.\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span>\u05de\u05d4\u05d5\u05dc</span> <i>Mixed.</i> The \u05d4 is one of the radical letters. Hapax legomenon.'],
            [u'<span>\u05e9\u05dc\u05de\u05e0\u05d9\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\u201d <i>To the orphan</i>\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them.'],
            [u'<span>\u05e0\u05d0\u05d5\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span>\u05e0\u05bb\u05dd</span> instead of <span>\u05e0\u05d0\u05d5\u05dd</span> is a blunder,<sup>44</sup><i class="footnote">This seems to be an attack on those Paytanim who use <span>\u05e0\u05dd</span> instead of <span>\u05e0\u05d0\u05dd</span>, with omission of \u05d0. But in his \u201cMoznaim,\u201d a grammatical pamphlet, the author adduces several instances in which \u05d0 is omitted. (See Moznaim <i>sub voce</i> <span>\u05e0\u05e2\u05dc \u05d9\u05dd</span>).</i> for \u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class="footnote">Read \u201cBook of Exodus.\u201d The word \u201cSamuel\u201d seems to be a mistake which has its origin in the abbreviation <span>(\u05e9\u05de\u05d5\u05ea \u2550) \u05e9\u05de\u05d5\u05f3</span> being wrongly completed as <span>\u05e9\u05de\u05d5\u05d0\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \u201cRuler,\u201d and be followed by a genitive. It is, however, possible that the words <span>\u05de\u05e4\u05d5\u05e8\u05e9 \u05d1\u05e9\u05de\u05d5\u05d0\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \u201cThe mighty One of Israel,\u201d and \u201cThe Lord of hosts\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \u201chosts of heaven\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span>\u05d0\u05d5\u05d9 \u2550 \u05d7\u05d5\u05d9</span> <i>Woe</i>.<sup>46</sup><i class="footnote">See note 12.</i> \u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \u201cI will find comfort for their having provoked me.\u201d An anthropomorphism.'],
            [u'<span>\u05d9\u05d3\u05d9</span> <i>My hand;</i> that is, \u201cmy smiting\u201d (comp. Exod. ix. 3). <span>\u05db\u05d1\u05d5\u05e8</span> <i>As if it were with soap ;</i> <span>\u2550 \u05d1\u05d5\u05e8 \u05d1\u05d5\u05e8\u05d9\u05ea</span> \u2018 soap \u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \u201cthy silver is become dross.\u201d <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\u201d ; he forgets <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span>, which is plural; the singular would be <span><sup>47</sup><i class="footnote">I. E. mentions in his Moznaim, <i>sub voce</i> <span>\u05d4\u05d9\u05d7\u05d9\u05d3\u05d9\u05dd</span>, two exceptions: <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> \u2018thy tin,\u2019 and <span>\u05db\u05e1\u05e4\u05d9\u05d4\u05dd</span> \u2018their silver\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \u201cthe seven kinds of metal,\u201d but <span>\u05d5\u05e2\u05e4\u05e8\u05ea \u05d6\u05d4\u05d1 \u05d5\u05db\u05e1\u05e3 \u05d5\u05e0\u05d7\u05e9\u05ea \u05d5\u05d1\u05e8\u05d6\u05dc \u05d5\u05d1\u05d3\u05d9\u05dc</span> \u201cGold, silver, brass, iron, tin, lead.\u201d I. E. makes seven out of these six by applying <span>\u05db\u05e1\u05e3</span> to \u201csilver\u201d and \u201cmercury\u201d (<span>\u05d1\u05e1\u05e3 \u05d7\u05d9</span>).</i></span>.\u05d1\u05d3\u05d9\u05dc\u05b5\u05da'],
            [u'<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class="footnote">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \u201cAs in the days of David and Solomon.\u201d The \u05d1 in <span>\u05db\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span> is not essential.'],
            [u'<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class="footnote">A. V., \u201cAnd her converts.\u201d</i> The people that will repent. Supply <span>\u05d9\u05e4\u05d3\u05d5</span> \u201cwill be redeemed.\u201d'],
            [u'<span>\u05e4\u05d5\u05e9\u05e2\u05d9\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class="footnote">Comp. ver. 2.</i> They are worse than <span>\u05d7\u05d8\u05d0\u05d9\u05dd</span> \u201csinners.\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea.'],
            [u'<span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Terebinths</i>. The singular is <span>\u05d0\u05dc\u05d4</span> ; it has a masculine termination in the plural like <span>\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd</span> of <span>\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d7</span> \u201cwoman,\u201d and <span>\u05e1\u05d0\u05d9\u05dd</span> of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure\u201d (Gen. xviii. 6); comp. \u201cThe gardens,\u201d which, in the corresponding phrase, balances \u201cterebinths.\u201d<sup>51</sup><i class="footnote">This remark is made because of <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> being likewise the plural of <span>\u05d0\u05d9\u05dc</span> \u2018ram.\u2019</i> <span>\u05d9\u05d1\u05e9\u05d5</span> <i>They shall be ashamed.</i> Some say that the \u05d9 is here used instead of \u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span>\u05d9\u05db\u05dc\u05d5</span> \u201cthey shall be consumed\u201d of the preceding verse, is continued in <span>\u05d9\u05d1\u05e9\u05dc</span>, and in <span>\u05d7\u05de\u05d3\u05ea\u05dd</span> \u201cye have desired,\u201d passes over to the second person; there are many instances like it. <span>\u05d5\u05ea\u05d7\u05e4\u05e8\u05d5</span> <i>And ye shall be confounded</i>.'],
            [u'<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span>\u05e0\u05d5\u05d1\u05dc\u05e0 \u05e2\u05dc\u05d9\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \u201cwhich is withering with regard to its leaves;\u201d comp. <span>\u05d5\u05ea\u05d0\u05d1\u05d3\u05d5 \u05d3\u05e8\u05da</span>, \u201cAnd you shall perish with regard to the way\u201d (Ps. ii. 12); similarly we say in the Confession, <span>\u05e7\u05e9\u05d9\u05e0\u05d5 \u05e2\u05e8\u05e3 (\u05d5\u05d3\u05d5\u05d9)</span> \u201cWe are stiff with regard to our neck.\u201d <sup>52</sup><i class="footnote">The confession or <span>\u05d5\u05b4\u05d3\u05bc\ufb35\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span>\u05db\u05d0\u05dc\u05d4</span> <i>As an oak.</i> This proves that <span>\u05de\u05d0\u05d9 \u05dc\u05d9\u05dd</span>(ver. 29) is the plural of <span>\u05d0\u05dc\u05d4</span> \u201coak,\u201d especially since this is likewise followed by \u201cand as a garden,\u201d etc.<sup>53</sup><i class="footnote">See note 51.</i>'],
            [u'<span>\u05d4\u05d7\u05e1\u05d5\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span>\u05d7\u05d5\u05e1\u05df</span> \u201cstrength.\u201d <span>\u05e0\u05e2\u05d5\u05e8\u05ea</span> <i>Tow</i>. That which is shaken off (<span>\u05e0\u05e2\u05e8</span> \u201cto shake\u201d) from the flax. <span>\u05dc\u05e0\u05d9\u05e6\u05d5\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \u201cand they will both burn.\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help.']],
           [[u'T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class="footnote">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \u201c<i>In the Iast of the days</i>.\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class="footnote">By \u201cThe last of the days of the world\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class="footnote">Another reading for <span>\u05d5\u05de\u05e8\u05d9</span> is <span>\u05e8\u05d5\u05de\u05d9</span> \u201cand Romans.\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class="footnote">The meaning is, \u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \u2018 that war should not be learnt <i>any more</i>.\u2019\u201d</i> the prophet distinctly declares, \u201cNeither shall they learn war any more.\u201d'],
            [u'<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span>\u05d5\u05e0\u05d4\u05e8\u05d5</span> <i>And they will flow.</i> Root, <span>\u05e0\u05d4\u05e8</span> \u2018to flow\u2019; comp. <span>\u05e0\u05d4\u05e8</span> \u201criver,\u201d which is so called on account of its flowing motion.'],
            [u'<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class="footnote">The passage referred to is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d0\u05c2\u05d7\u05b8\u05d4\u05bc</span>, \u2018 whom she bare\u2019: no noun precedes the phrase, whose substitute the pronoun \u201cshe\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span>\u05d4\u05d9\u05d5\u05dc\u05d3\u05ea</span> \u2018 the mother,\u2019 implied in the verb <span>\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4</span> or <span>\u05d4\u05b7\u05e9\u05c2\u05c1\u05e4\u05b5\u05d8</span> implied in the verb <span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b7\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span>\u05dc\u05b0\u05d0\u05b4\u05ea\u05b4\u05bc\u05d9\u05dd</span> <i>Into plowshares.</i> Comp. <span>\u05d0\u05b5\u05ea\ufb4b</span> \u201chis plowshare\u201d (1 Sam. xiii. 20); the Dagesh of the \u05ea compensates for the omitted silent letter \u05d9; the same purpose is served by the long vowel Zere under \u05d0 in the word <span>\u05dc\u05de\u05d6\u05de\u05e8\u05d5\u05ea</span> <span><sup>6</sup><i class="footnote">Long vowels are either really or virtually followed by one of the silent letters <span>\u05d0\u05d4\u05d5\u05d9</span> ; namely, Kamez by \u05d0 or \u05d4, Zere and Hirek by \u05d9, Holem and Shurek by \u05d5.</i>.\u05d0\u05b5\u05ea\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards.'],
            [u'<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \u201cforgive our iniquity;\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class="footnote">Comp. vi. 5, \u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5).'],
            [u'<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \u201cThou, O Israel, hast forgotten thy people and its religion.\u201d <span>\u05de\u05dc\u05d0\u05d5</span> According to some, \u201cthey are enthusiastic;\u201d comp. <span>\u05de\u05dc\u05d0</span> \u201cwith enthusiasm\u201d<sup>8</sup><i class="footnote">A. V., \u201cA multitude.\u201d</i> (Jer. xii. 6); I think that it means, \u201cthey are full,\u201d namely, with the wisdom of the children of the East, the Aram\xe6ans ; comp. \u201cAram in the east, and the Philistines in the west\u201d (ix. 11); the next is, therefore, \u201cAnd are soothsayers like the Philistines.\u201d <span>\u05d1\u05d9\u05ea \u05d9\u05e2\u05e7\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class="footnote">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span>\u05d5\u05d1\u05d9\u05dc\u05d3\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class="footnote">A. V., \u201cIn the children of.\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span>\u05e0\u05d5\u05dc\u05d3</span> \u2018 born, product.\u2019<sup>11</sup><i class="footnote">The two components are the man and his mind; the resultant is the idea.</i> <span>\u05d9\u05e9\u05e4\u05d9\u05e7\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class="footnote">A. V., \u201cThey please.\u201d</i> <i>themselves.</i> Comp. <span>\u05d9\u05b4\u05e9\u05c2\u05b0\u05e4\u05c2\u05e7</span> \u2018it shall suffice\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light.'],
            [u'<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span>\u05e7\u05e6\u05d4</span> <i>End.</i> \u05d4 is paragogic, like \u05d4 in <span>\u05dc\u05d9\u05dc\u05d4</span> \u201cnight;\u201d the accent is therefore on the penultima.<sup>13</sup><i class="footnote">Nouns ending in <span>\u2013\u05b8\u05d4</span> or <span>\u2013\u05b6\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23).'],
            [u'<span>\u05d0\u05dc\u05d9\u05dc\u05d9\u05dd</span> <i>Idols.</i> Root <span>\u05d0\u05b7\u05dc</span> \u201cnot\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class="footnote">A. V., \u201cTheir.\u201d</i><i> hands, that which his fingers have made.</i> They\u2014all the people\u2014worship the work of his\u2014the smith\u2019s\u2014hands, that which his\u2014the smith\u2019s\u2014fingers have made.<sup>15</sup><i class="footnote">Ibn Ezra explains hereby the change of the number in <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>his</i> hands,\u201d and <span>\u05d9\u05e9\u05ea\u05d7\u05d5\u05d5</span> \u201c<i>they</i> worship\u201d ; the Version evades the difficulty by translating <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>their</i> hands.\u201d</i>'],
            [u'<span>\u05d5\u05d9\u05e9\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span>\u05e9\u05d7\u05d7</span>; comp. <span>\u05d5\u05d9\u05de\u05e1</span> \u2018 And it was melted \u2019 (Jos. vii. 5) Niphal of <span>\u05de\u05e1\u05e1</span>. Their acts degraded them. <span>\u05d5\u05d0\u05dc \u05ea\u05e9\u05d0 \u05dc\u05d4\u05dd</span> According to some\u2014the \u05ea being the sign for the second person, and referring to God\u2014\u201cand thou forgive them not.\u201d I am, however, of opinion that the passage has the following meaning: \u201cNot one of them dares to lift up his head or soul,\u201d because the context requires a phrase similar to \u201cAnd the man humbles himself\u201d ; or that the word <span>\u05d0\u05e8\u05e5</span> \u2018 the earth \u2019 is to be supplied: \u201cAnd the earth is not able to bear them\u201d<sup>16</sup><i class="footnote">\u201cThey are so vile that the earth cannot bear them any longer\u2014that they do not deserve to live any longer upon the surface of the earth.\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class="footnote">\u201cThe Grammarian\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span>\u05d0\u05b7\u05dc</span> is only found with a command, is mistaken; comp. <span>\u05d0\u05dc\u05be\u05de\u05d5\u05ea</span>, \u201cwhere there is no death\u201d (Prov. xii. 28).'],
            [u'<span>\u05d1\u05d0</span> Infinitive: \u2018 to enter \u2019 (comp. Hab. ii. 3); or imperative : \u201center\u201d ; the advice which they will give each other. <span>\u05d4\u05d8\u05de\u05df</span> The same; infinitive or imperative. It is the Niphal of <span>\u05d8\u05de\u05df</span>.'],
            [u'<span>\u05e2\u05d9\u05e0\u05d9</span> <i>The looks of.</i> <span>\u05e2\u05d9\u05df</span> \u2018eye,\u2019 or \u2018 look,\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span>\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> is joined to <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span>) ; and <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span> \u2018 the looks,\u2019 is identical with <span>\u05db\u05dc \u05d0\u05d7\u05d3 \u05de\u05e2\u05d9\u05e0\u05d9</span> \u2018 each of the looks\u2019; comp. <span>\u05d1\u05e0\u05d5\u05ea</span> \u2018 each of the branches \u2019 (Gen. xlix. 22).<sup>18</sup><i class="footnote">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span> \u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 \u05e0\u05d1\u05d4\u05d5\u05ea \u05d0\u05d3\u05dd \u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> \u201cThe lofty looks of man shall be humbled\u201d) is explained by giving to the plural the meaning \u201cone of,\u201d or \u201ceach of.\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \u201cHe will enlighten my darkness\u201d <sup>19</sup><i class="footnote">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29).'],
            [u'<span>\u05d5\u05e9\u05e4\u05dc</span> <i>He shall be brought low.</i> The \u05d5 changes the past into a future; <sup>20</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> could be taken as co-ordinate with <span>\u05e0\u05b4\u05e9\u05bc\u05b8\u05c2\u05d0</span>, \u201cthat which is high and that which is low;\u201d Ibn Ezra rejects this explanation, and takes <span>\u05d5\u05e9\u05e4\u05dc</span> as the past turned into future by the \u05d5 conversive.</i> comp. <span>\u05d5\u05d8\u05d4\u05e8</span> \u201che shall be clean\u201d (Lev. xxii. 7).'],
            [u'<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \u201cthe young, great, rich, mighty, and the kings.\u201d <span>\u05d4\u05d4\u05e8\u05d9\u05dd</span> <i>The mountains.</i> I derive <span>\u05d4\u05e8\u05d9\u05dd</span> from <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class="footnote">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span>\u05d4\u05e8\u05d4</span>) with all kinds of metals; therefore they are called <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd</span>.</i>'],
            [u'<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class="footnote">This remark is made in opposition to the opinion of those who refer \u201cthe tower\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>'],
            [u'<i>Ships of Tarshish.</i> If taken figuratively, they signify \u201cthe merchants\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span>\u05e9\u05db\u05d9\u05d5\u05ea</span> <i>Pictures.</i> Comp. <span>\u05d0\u05d1\u05df \u05de\u05e9\u05e0\u05d9\u05ea</span> \u201cA stone with a picture\u201d <sup>23</sup><i class="footnote">A.V., \u201cAny image of stone.\u201d</i> (Lev. xxvi. 1).'],
            [u'<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them.'],
            [u'<span>\u05d9\u05d7\u05dc\u05d5\u05e3</span> <i>He shall abolish.</i> Comp. <span>\u05d1\u05e0\u05d9 \u05d7\u05dc\u05d5\u05e3</span> \u201cthe afflicted\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span>\u05d7\u05dc\u05e3</span> \u201cit is over\u201d (Song ii. 11). <span>\u05db\u05dc\u05d9\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \u201call\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God.'],
            [u'<span>\u05e2\u05e9\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \u201cone\u201d or \u201cthey;\u201d<sup>24</sup><i class="footnote">Comp. Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand he (\u2550 some one) said to Joseph\u201d (Gen. xlviii. 1). <span>\u05dc\u05e9\u05d5\u05d4\u05d5</span> \u201cone has done it\u201d<sup>25</sup><i class="footnote">A.V., \u201cHath been already done.\u201d</i> (Eccles. ii. 12). <span>\u05d7\u05e4\u05e8 \u05e4\u05e8\u05d5\u05ea</span>. I think the singular is <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span>, and signifies \u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\u201d ; others say that <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span> means \u201ca bird which eats up the fruits during the night\u201d; in this case it consists of two separate words.<sup>26</sup><i class="footnote"><span>\u05d7\u05e4\u05e8</span> \u201cdigging,\u201d <span>\u05e4\u05e8\u05d5\u05ea</span> \u201cfruits.\u201d</i>'],
            [u'<span>\u05e0\u05e7\u05e8\u05ea</span> <i>The clefts of.</i> Literally \u201ca hollowed place of.\u201d <span>\u05e1\u05e2\u05e4\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class="footnote">Comp. <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch.\u201d A.V., \u201cThe tops of.\u201d</i> <span>\u05dc\u05e2\u05d5\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class="footnote">A. V., \u201cTo shake terribly.\u201d</i> Root <span>\u05e2\u05e8\u05e5</span> ; comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cmighty.\u201d According to others, it is a transitive verb, meaning \u201cto terrify;\u201d <span>\u05d0\u05dc \u05ea\u05e2\u05e8\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span>\u05dc\u05d1\u05da</span> \u201cthine heart,\u201d being supplied\u2014\u201cdo not terrify or discourage thine heart\u201d\u2014and <span>\u05e2\u05e8\u05d9\u05e5</span> (xxix. 20), is then a transitive adjective, \u201cterrible,\u201d like <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5), \u201cthe terrifying ones.\u201d<sup>29</sup><i class="footnote">A.V., \u201cThe Emims.\u201d</i>'],
            [u'<i>Cease ye, etc.</i> \u201cSince God has issued His decrees against you, as indicated in the words \u2018 Because of the fear of the Lord,\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\u201d']],
           [[u'T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \u201cthe cedars,\u201d \u201cthe mountains,\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \u201cCease, ye from man,\u201d etc. (ii. 22); I adopt this latter view.'],
            [u'<span>\u05de\u05e9\u05e2\u05df \u05d5\u05de\u05e9\u05e2\u05e0\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \u201cevery kind of staff.\u201d <sup>1</sup><i class="footnote">The repetition of a noun with or without the variation of its form is often used for <span>\u05db\u05dc</span>, \u201call\u201d; for instance, <span>\u05d0\u05d9\u05e9 \u05d0\u05d9\u05e9</span> \u201cevery man,\u201d Lev. xv. 2, <span>\u05d7\u05db\u05dd \u05de\u05d7\u05db\u05dd</span> \u201cwise in every respect\u201d (Prov. xxx. 24), <span>\u05e9\u05de\u05de\u05d4 \u05d5\u05de\u05e9\u05de\u05d4</span> \u201call kinds of desolation\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \u201cThe whole stay of bread and water.\u201d'],
            [u'<i>The mighty man.</i> \u201cHe who has the strength required for a successful war.\u201d<sup>2</sup><i class="footnote">The words \u201crequired for a successful war\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \u201cthe astrologer\u201d the word \u201calso\u201d (<span>\u05d2\u05dd</span>), and before \u201cthe charmer\u201d (ver. 3) the word \u201ceven\u201d (<span>\u05d0\u05e4\u05d9\u05dc\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \u201cHe who has the experience.\u201d <i>The judge,</i> who is asked to show the right way according to the law.\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class="footnote">A.V., \u201cthe prudent.\u201d Root <span>\u05e7\u05e1\u05dd</span>, \u201cto decide, to give judgment.\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span>\u05e7\u05d5\u05e1\u05dd</span> has the general meaning \u201cprognosticator,\u201d and includes the <span>\u05de\u05e2\u05d5\u05e0\u05df \u05de\u05e0\u05d7\u05e9 \u05de\u05db\u05e9\u05e3</span> as three kinds of <span>\u05e7\u05d5\u05e1\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \u201can astrologer,\u201d who foretells the future by stars; <span>\u05e7\u05d5\u05e1\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life.'],
            [u'<span>\u05d7\u05db\u05dd \u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>The cunning artificer.</i> <span>\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \u201cthe eloquent orator\u201d; comp. <span>\u05de\u05ea\u05dc\u05d7\u05e9\u05d9\u05dd</span> \u201cwhispering\u201d (2 Sam. xii. 19).<sup>4</sup><i class="footnote"><span>\u05dc\u05d7\u05e9</span>, \u201cto whisper,\u201d \u201cto speak;\u201d <span>1st ,\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>'],
            [u'<span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Babes.</i> The \u05ea is not a radical letter; root <span>\u05e2\u05d5\u05dc</span> \u201cto be young.\u201d Comp. <span>\u05e2\u05d5\u05dc\u05dc</span> \u201cchild\u201d (Jer. vi. 11). <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> is here an adjective, \u201cthey that are young,\u201d<sup>5</sup><i class="footnote">The \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span>\u05d4\u05d7\u05db\u05dd</span> \u201cthe wise\u201d <span>\u05d4\u05d0\u05d9\u05e9 \u05d4\u05d7\u05db\u05dd\u2550</span>, \u201cThe wise man;\u201d <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span>, \u201cYoung\u201d <span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd \u05d0\u05e0\u05e9\u05d9\u05dd\u2550</span>, \u201cYoung men.\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\u2550children.</i> but in chap. lxvi. 4, it is a noun, \u201cchildishness,\u201d \u201cdelusions.\u201d'],
            [u'<span>\u05d5\u05b0\u05e0\u05b4\u05e0\u05b7\u05bc\u05e9\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span>\u05e0\u05b4\u05e6\u05bc\u05b8\u05d1</span> (iii. 13), \u201che is standing up.\u201d According to some, \u201cand shall oppress;\u201d the \u05e0 being radical, and <span>\u05e0\u05b4\u05e0\u05bc\u05b7\u05e9\u05c1</span> piel. <span>\u05d9\u05e8\u05d4\u05d1\u05d5</span> \u201cThey will have power or dominion ;\u201d<sup>6</sup><i class="footnote">A.V., \u201cShall behave himself proudly.\u201d</i> comp. <span>\u05e8\u05d4\u05d1</span> \u201cpower\u201d (li. 9).'],
            [u'<i>The house of his father.</i> His family. <span>\u05dc\u05db\u05d4</span> <i>To thee.</i> It is the same as <span>\u05dc\u05da</span> though having an additional <span>\u05e9\u05de\u05dc\u05d4 \u05dc\u05db\u05d4 .\u05d4</span> \u201cthy clothing be to thee.\u201d<sup>7</sup><i class="footnote">A.V., \u201cThou hast clothing.\u201d</i> \u201cWe do not ask thee to give us clothing.\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class="footnote">This remark seems to refer to \u201cthis ruin,\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>'],
            [u'<span>\u05d9\u05b4\u05e9\u05d0</span> <i>He will swear</i> (comp. <span>\u05dc\u05d0 \u05ea\u05e9\u05d0 \u05d0\u05ea \u05e9\u05dd \u05f2</span> \u201cthou shalt not swear by the name of the Lord,\u201d Exod. xx. 7). <span>\u05d7\u05d5\u05d1\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class="footnote">A.V., \u201cHealer.\u201d According to I. E., <span>1st ,\u05e2\u05e6\u05e8\u2550\u05d7\u05d1\u05e9</span>, \u201cto keep\u201d or \u201cpress together;\u201d 2nd, \u201cto rule.\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span>\u05d4\u05d5\u05d1\u05e9 \u05de\u05db\u05d4</span> \u2018 dressing a wound ;\u2019 comp. <span>\u05e2\u05b6\u05e6\u05b6\u05e8</span> \u201cpower\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself.'],
            [u'<span>\u05db\u05d9 \u05dc\u05e9\u05d5\u05e0\u05dd \u05d5\u05de\u05e2\u05dc\u05dc\u05d9\u05d4\u05dd \u05d0\u05dc \u05d4\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class="footnote">A.V., \u201cAre against the Lord.\u201d</i> <span>\u05dc\u05de\u05e8\u05d5\u05ea</span> <i>To provoke</i>. \u05dc has Pathah, because of the omission of \u05d4, the characteristic of the Hiphil; <span>\u05dc\u05d4\u05de\u05e8\u05d5\u05ea \u2550 \u05dc\u05de\u05e8\u05d5\u05ea</span> comp. <span>\u05dc\u05d4\u05e0\u05d7\u05d5\u05ea\u05dd \u2550 \u05dc\u05e0\u05d7\u05d5\u05ea\u05dd</span> \u201cto lead them\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \u201cPublicly.\u201d<sup>11</sup><i class="footnote">\u201cThe eyes of His glory\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>'],
            [u'<span>\u05d4\u05db\u05e8\u05ea</span>. According to some, \u201cthe cutting off,\u201d derived from <span>\u05db\u05e8\u05ea</span> \u201cto cut off,\u201d but more correctly, \u201cthe knowing of\u201d; comp. <span>\u05d4\u05db\u05d9\u05e8\u05d4\u05d5</span> \u201cthey knew him\u201d (Gen. xlii. 8); the Dagesh in \u05db indicates the omission of the radical \u05e0 which appears in <span>\u05d9\u05e0\u05db\u05e8</span> \u201cHe is known\u201d (Prov. xxvi. 24).<sup>12</sup><i class="footnote">The first explanation is probably rejected, because <span>\u05d4\u05db\u05e8\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class="footnote">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done.'],
            [u'<span>\u05d0\u05de\u05e8\u05d5</span> According to some, \u201cPraise ye\u201d (comp. Dent. xxvi. 17); I prefer \u201cSay ye,\u201d from <span>\u05d0\u05de\u05e8</span> \u201cto say\u201d\u2014in the heart or with the mouth.<sup>14</sup><i class="footnote">\u201cIn the heart or with the mouth\u201d\u2014that is, \u201cto think\u201d or \u201cto declare\u201d\u2014is added because the context\u2014here as well as Deut. xxvi. 17\u2014requires rather the verb \u201cto think,\u201d \u201cto be convinced,\u201d than \u201cto speak.\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class="footnote">The ellipsis is assumed by I. E. to explain the discord between the singular <span>\u05e6\u05d3\u05d9\u05e7</span> and the plural <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class="footnote">The preceding verse concludes with exclaiming : \u201cWoe unto them,\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \u201cthe righteous enjoy,\u201d etc.</i>'],
            [u'<span>\u05e8\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span>\u05d0\u05d5\u05d9</span> \u201cwoe.\u201d \u201cWoe, evil,\u201d etc. I take it rather as an attribute to <span>\u05d3\u05e9\u05e2</span> \u201cwoe to the hardened sinner.\u201d'],
            [u'<span>\u05e0\u05d2\u05e9\u05d9\u05d5 \u05de\u05e2\u05d5\u05dc\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class="footnote">A.V., \u201cChildren are their oppressors.\u201d Compare ii. 11.</i> The \u05de in <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is not essential; <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class="footnote"><span>\u05de\u05b0\u05e2\ufb4b\u05dc\u05b5\u05dc</span> is the regular form of the participle Polel of <span>\u05e2\u05dc\u05dc</span>, \u201cto do,\u201d \u201cto mock;\u201d according to I. E. it is an adjective, and has the same meaning as <span>\u05e2\ufb4b\u05dc\u05b5\u05dc</span> \u201cyoung,\u201d \u201cplayful.\u201d</i> <span>\u05de\u05d9\u05e9\u05e8\u05d9\u05da \u2550 \u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> <i>They that lead thee.</i> \u05d0 in <span>\u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> is instead of \u05d9, for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> interchange; comp. i. 17.\u2014\u201cThey that ought to guide you mislead you.\u201d <span>\u05d1\u05dc\u05e2\u05d5</span> <i>They have destroyed.</i> (Literally, \u201cthey have swallowed up.\u201d) They have destroyed the way to such an extent that it is no more to be recognised.'],
            [u'<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class="footnote">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span>\u05e2\u05dc \u05db\u05df</span> \u201ctherefore\u201d is to be supplied.</i> <span>\u05dc\u05e8\u05d9\u05d1</span> <i>To plead.</i> It is not the noun, <span>\u05e8\u05d9\u05d1</span> \u201cthe strife,\u201d with the preposition \u05dc, but infinitive Hiphil; the same is to be said concerning <span>\u05dc\u05e8\u05d9\u05df</span> <i>To judge</i>.\u2014This verse refers to the punishments to be decreed by Him. <span>\u05e2\u05de\u05d9\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19.'],
            [u'<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel.'],
            [u'<span>\u05de\u05dc\u05db\u05dd</span> <i>What mean you ?</i> Dagesh in \u05dc compensates for the omitted <span>\u05de\u05d4 \u05dc\u05db\u05dd \u2550 \u05de\u05dc\u05db\u05dd .\u05d4</span> is compounded, of two words, like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550)\u05de\u05d6\u05d4</span> \u201cWhat is that\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \u201cyou put to shame and contempt.\u201d'],
            [u'<span>\u05d5\u05de\u05e9\u05e7\u05e8\u05d5\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span>\u05e1\u05e7\u05e8\u05e0\u05d9\u05ea</span> (Bereshith Rabba, c. 19). <span>\u05d5\u05d8\u05e4\u05d5\u05e3</span> According to some, \u201cSpeaking;\u201d comp. <span>\u05d5\u05d4\u05d8\u05e3</span> \u201cAnd prophesy\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \u201cMincing\u201d\u2014comp. <span>\u05d0\u05d8\u05d9\u05e3</span>, the Chald\xe6an translation of <span>\u05d4\u05e6\u05d9\u05e3</span> \u201cHe made overflow\u201d (Deut. xi. 8)\u2014\u2018 moving slowly, like one that swims upon the surface of the water.\u2019 Others, again, derive it from <span>\u05d8\u05e3</span> \u201cLittle ones\u201d (Est. iii. 16), and I incline to this opinion ; \u201cwalking slowly like a child.\u201d <sup>20</sup><i class="footnote">The first explanation makes <span>\u05d8\u05e4\u05d5\u05e3</span> related to <span>\u05e0\u05d8\u05e3</span>, \u201cto drop;\u201d Hiphil: \u201cto speak,\u201d \u201cto prophesy.\u201d The second derives it from <span>\u05e6\u05d5\u05e3 \u2550 \u05d8\u05d5\u05e3</span>, \u201cto swim,\u201d \u201cto go slowly;\u201d the third takes it as a denominative from <span>\u05d8\u05e3</span>, \u201cchild\u201d: \u201cto walk like a child.\u201d</i> <span>\u05ea\u05e2\u05db\u05e1\u05e0\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \u201cthey make a tinkling with their spurs.\u201d'],
            [u'<span>\u05d5\u05e9\u05e4\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6), although written with <span>\u05e9\u05c2</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05c2\u05d5\u05e8\u05d9</span> \u201cwhen I turn away\u201d (Hos. ix. 12). <span>\u05e4\u05ea\u05d4\u05df</span> Some supply \u05d0, so that <span>\u05e4\u05d0\u05ea\u05d4\u05df \u2550 \u05e4\u05ea\u05d4\u05df</span> \u201cthe locks of their head ;\u201d but I compare it rather with <span>\u05d4\u05e4\u05d5\u05ea\u05d5\u05ea</span> \u201cthe hinges\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot.'],
            [u'<span>\u05e2\u05db\u05e1\u05d9\u05dd</span> Ornaments for the foot. <span>\u05e9\u05d1\u05d9\u05e1\u05d9\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span>\u05e9\u05d4\u05e8\u05e0\u05d9\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\xe6an <span>\u05e1\u05d4\u05e8\u05d0</span> \u201cmoon;\u201d <span>\u05e1\u05d4\u05e8</span> (Song vii. 2) is generally explained in the same way.'],
            [u'<span>\u05e0\u05d8\u05d9\u05e4\u05d5\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span>\u05e9\u05e8\u05d5\u05ea</span> An ornament for the ears; according to others, \u201cbracelets;\u201d comp. <span>\u05e9\u05e8\u05d9\u05df</span> the Chaldean translation of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelets\u201d (Num. xxxi. 50). <span>\u05e8\u05e2\u05dc\u05d5\u05ea</span> Hap. leg. An ornament for the cheeks.'],
            [u'<span>\u05e4\u05d0\u05e8\u05d9\u05dd</span> comp. <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cornament;\u201d for the hands. <span>\u05e6\u05e2\u05d3\u05d5\u05ea</span> An ornament for the arms; comp. <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelet\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span>\u05d0</span> of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> is pleonastic, as the <span>\u05d0</span> in <span>\u05d0\u05d6\u05e8\u05d5\u05e2</span> (Jer. xxxii. 21). <span>\u05e7\u05e9\u05e8\u05d9\u05dd</span> A well-known ornament for the neck. <span>\u05d1\u05ea\u05d9 \u05d4\u05e0\u05e4\u05e9</span> An ornament for the breast; the breast is called <span>\u05e0\u05e4\u05e9</span> \u201csoul,\u201d because it is the seat of the soul, it contains the heart. <span>\u05dc\u05d7\u05e9\u05d9\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm.'],
            [u'<span>\u05d8\u05d1\u05e2\u05d5\u05ea</span> <i>Rings,</i> for the fingers. <span>\u05e0\u05d6\u05de\u05d9 \u05d4\u05d0\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22).'],
            [u'<span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span>\u05d7\u05dc\u05e6\u05ea\u05d5</span> \u201chis armour\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05dc\u05d4 \u05d1\u05d2\u05d3\u05d9\u05dd</span>, which is evidently a mistake, and is to be altered to <span>\u05e2\u05dc \u05d4\u05d1\u05d2\u05d3\u05d9\u05dd</span>.</i> <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> \u201cshifts;\u201d <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> \u201ctrowsers.\u201d <span>\u05de\u05d8\u05e4\u05d7\u05d5\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span>\u05d4\u05e8\u05d9\u05d8\u05d9\u05dd</span> According to some, \u201ca dress in the form of a Taleth\u201d<sup>21</sup><i class="footnote">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\n"> \u201cbag.\u201d But \u201cbag\u201d and \u201cTaleth\u201d not being very similar, the words <span>\u05e7\u05e8\u05d5\u05d1 \u05de\u05dc \u05d9\u05e9\u05de\u05e2\u05d0\u05dc</span>, \u201csimilar to the Arabic,\u201d contain perhaps a second explanation, so that three various different of the word <span>\u05d7\u05e8\u05d9\u05d8\u05d9\u05dd</span> are given, namely, \u201cTaleth,\u201d \u201cbag,\u201d \u201cfigures.\u201d Before <span>\u05e7\u05e8\u05d5\u05d1</span> the word <span>\u05d0\u05d5</span>, \u201cor,\u201d must then be added, which would better agree with the next <span>\u05d0\u05d5</span> than the preceding <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span>, \u201cAccording to some.\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \u201cfigures\u201d (comp. viii. 1), as I shall explain further on (ibid.).'],
            [u'<span>\u05e0\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span>\u05e1\u05d3\u05d9\u05e0\u05d9\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span>\u05e6\u05e0\u05d9\u05e4\u05d5\u05ea</span> An ornament for the head; <span>\u05e8\u05d3\u05d9\u05d3\u05d9\u05dd</span>. In Arabic,<sup>23</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNB//2Q==\n"> \u201cMantle.\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country.'],
            [u'<span>\u05d1\u05d5\u05e9\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span>\u05de\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span>\u05de\u05e7\u05e7</span>, \u201cto rot;\u201d verb, <span>\u05e2\u05f4\u05e2</span>; comp. <span>\u05ea\u05de\u05e7\u05e0\u05d4</span> \u201cThey shall consume away\u201d (Zac. xiv. 2). <span>\u05e0\u05e7\u05e4\u05d4</span> A noun; <span>\u05e0</span> is radical; we may fairly compare with it <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cAnd he shall cut down\u201d (x. 34); its mean-is \u201ca kind of cutting.\u201d <span>\u05de\u05e2\u05e9\u05d4 \u05de\u05e7\u05e9\u05d4</span> <i>Well set hair;</i> comp. <span>\u05e2\u05e9\u05d4 \u05e9\u05e4\u05de\u05d5 \u05d5\u05dc\u05d0</span> \u201cNor trimmed his beard\u201d (1 Sam. xix. 25). <span>\u05e4\u05ea\u05d9\u05d2\u05d9\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9</span> According to Saadiah: \u201cfor the contrary (<span>\u05ea\u05d7\u05ea</span>) is more fit for them;\u201d others take <span>\u05db\u05d5\u05d9\u05d4 \u2550 \u05db\u05d9</span> \u201cburning\u201d (Exod. xxi. 24); comp. <span>\u05d1\u05e8\u05d5\u05d9\u05d4 \u2550 \u05d1\u05e8\u05d9</span> (root <span>\u05e8\u05d5\u05d4</span>) \u201cwith plenty\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span>\u05d5</span> in <span>\u05db\u05d5\u05d9\u05d4</span> is radical. I think the passage must be taken in this sense: \u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\u201d<sup>24</sup><i class="footnote">Ibn Ezra rejects the identity of <span>\u05db\u05d9</span> and <span>\u05e8\u05d9 ,\u05db\u05d5\u05d9\u05d4</span> and <span>\u05e8\u05d5\u05d9\u05d4</span>; he takes the <span>\u05d1</span> in <span>\u05d1\u05e8\u05d9</span> as radical, and explains <span>\u05d1\u05e8\u05d9</span> pure; root <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9 .\u05d1\u05e8\u05e8</span> is translated by Saadiah: <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nYQnJ8nAGNB//2Q==\n"></i>'],
            [u'The women shall become widows in consequence of the death of their husbands in war. <span>\u05d5\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> <i>And the men of thy strength.</i> Supply <span>\u05de\u05ea\u05d9</span> \u201cthe men of;\u201d comp. <span>\u05d5\u05d4\u05e0\u05d1\u05d5\u05d0\u05d4 \u05e2\u05d5\u05d3\u05d3 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cAnd the prophecy, the prophecy of the prophet Oded\u201d (2 Chr. xv. 8).'],
            [u'<span>\u05d5\u05d0\u05e0\u05d5</span> <i>And they shall lament;</i> comp. <span>\u05d1\u05d0\u05e0\u05d9</span> \u201cIn my sorrow\u201d (Deuter. xxvi. 14); root <span>\u05d0\u05d5\u05df</span> \u201cto lament,\u201d it is a weak verb (<span>\u05e2\u05f4\u05d5</span>); the accent is on the ultima. as in <span>\u05d5\u05e1\u05e8\u05d5</span> \u201cAnd shall depart\u201d (Exod. viii. 1).<sup>25</sup><i class="footnote">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span>\u05e2\u05b9\u05d5\u05b9</span> and <span>\u05e2\u05f4\u05e2</span> should have the accent on the first syllable; <span>\u05d0\u05b8\u05e0\u05bd\ufb35</span> is therefore an exception to the rule.</i> <span>\u05e4\u05ea\u05d7\u05d9\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class="footnote">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span>\u05d5\u05e0\u05e7\u05ea\u05d4</span> <i>And she shall be desolate.</i> Comp. <span>\u05e0\u05e7\u05d9\u05d5\u05df \u05e9\u05e0\u05d9\u05dd</span> \u201ccleanness of teeth\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion.']],
           [[u'<i>Seven.</i> That is, \u201cmany;\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class="footnote">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle.'],
            [u'<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \u201cdesire;\u201d comp. the Chald\xe6an <span>\u05d9\u05e6\u05d1\u05d0</span> \u201che desires\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class="footnote">According to R. Moses Hakkohen, \u201cthe branch of the Lord\u201d <span>\u2550</span> \u201cthe branch, which grows by the will of the Lord.\u201d</i> \u201cGod will send his blessing upon the plants and fruits.\u201d'],
            [u'<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class="footnote">The words referred to are <span>\u05db\u05ea\u05d5\u05d1 \u05d1\u05e9\u05de\u05d9\u05dd \u05de\u05db\u05ea\u05d1 \u05dc\u05d0 \u05d9\u05de\u05d7\u05e7</span>, \u201cWhat is written by God is a writing which can never be erased.\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>'],
            [u'<span>\u05d0\u05dd</span> <i>For</i> or <i>when</i>.\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span>\u05d9\u05d3\u05d9\u05d7</span> <i>Shall have purged;</i> comp. <span>\u05d9\u05d3\u05d9\u05d7\u05d5</span> \u201cthey shall wash\u201d (Ez. 1. 38). <span>\u05d1\u05e2\u05e8</span> <i>Removing;</i><sup>4</sup><i class="footnote">A.V., \u201cBurning.\u201d</i> comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deut. xxi. 21).']],
           [[u'<span>\u05e0\u05d0</span> <i>Now.</i> <span>\u05e0\u05d0</span> is always identical in meaning with <span>\u05e2\u05ea\u05d4</span> \u201cnow.\u201d<sup>1</sup><i class="footnote">The identity of <span>\u05e0\u05d0</span> and <span>\u05e2\u05ea\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \u201cI pray thee\u201d; compare Talmud Babli, Berachoth, p. 9, <span>\u05d0\u05d9\u05df \u05e0\u05d0 \u05d0\u05dc\u05d0 \u05dc\u05f3 \u05d1\u05e7\u05e9\u05d4</span>, \u201cthe word <span>\u05e0\u05d0</span> means always \u2018I pray thee,\u2019\u201d and Rashi on Gen. xix. 18.</i> <span>\u05dc\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>Concerning</i><sup>2</sup><i class="footnote">A.V., \u201cTo.\u201d</i> <i>my well-beloved;</i> comp. <span>\u05d0\u05de\u05e8\u05d9 \u05dc\u05d9</span> \u201cSay of me\u201d (Gen. xx. 13). <span>\u05dc\u05db\u05e8\u05de\u05d5</span> Touching his vineyard. <span>\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span>\u05d3\u05d5\u05d3\u05d9 .(\u05d9\u05d3\u05d3)</span> <i>My beloved.</i> Root bi-literal <span>\u05d1\u05e7\u05e8\u05df \u05d1\u05df \u05e9\u05de\u05df <sup>3</sup><i class="footnote">I. E. calls the verb <span>\u05e2\u05f4\u05d5</span> \u201cbiliteral,\u201d since the <span>\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span>\u05d4\u05e9\u05e0\u05f2\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\u05d3\u05d5\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span>\u05d1\u05e7\u05e8\u05df</span> \u201cOn a hill.\u201d <span>\u05d1\u05df \u05e9\u05de\u05df</span> \u201cFruitful;\u201d comp. <span>\u05e9\u05b8\u05c1\u05de\u05b5\u05df</span> \u201cfat\u201d (xxx. 23), <span>\u05dc\u05e9\u05c1\u05d3 \u05d4\u05b7\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> \u201cfat oil\u201d (Num. xi. 8);<sup>4</sup><i class="footnote">According to this opinion <span>\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> here and in Num. xi. 8 has the same meaning as <span>\u05e9\u05b8\u05c1\u05de\u05bd\u05b5\u05df</span> xxx. 23, \u201cfat,\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect.'],
            [u'<span>\u05d5\u05d9\u05e2\u05d6\u05e7\u05d4\u05d5</span> According to some: \u201che sealed it;\u201d comp. the Chald\xe6an <span>\u05e2\u05d6\u05e7\u05ea\u05d0</span> \u201cRing\u201d (iii. 21) for the Hebrew <span><sup>5</sup><i class="footnote"><span>\u05e2\u05d6\u05e7</span> would thus be a denominative of <span>\u05e2\u05d6\u05e7\u05d0</span> \u201cring:\u201d \u201cto seal with the ring.\u201d</i>;\u05d8\u05d1\u05e2\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \u201cfence\u201d or \u201chedge\u201d (\u201cto fence\u201d). <span>\u05d5\u05d9\u05e1\u05e7\u05dc\u05d4\u05d5</span>, Piel; \u201che removed the stones thereof;\u201d the Kal, (<span>\u05e1\u05e7\u05dc</span>) has the meaning, \u201cto heap up stones;\u201d comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he shall root thee out\u201d (Ps. lii. 7).<sup>6</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05b5\u05c1\u05e8\u05b6\u05e9\u05b0\u05c1\u05da\u05b8</span> is derived from <span>\u05e9\u05c1\u05c2\u05e8\u05b6\u05e9\u05c1</span> \u201croot\u201d; the Hiphil of the same verb signifies \u201cto take root.\u201d Similarly <span>\u05d3\u05b6\u05e9\u05b6\u05c1\u05df</span> \u201cashes,\u201d Pi\xebl: \u201cto take away the ashes.\u201d</i> <span>\u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05de\u05d8\u05e2 \u05e9\u05e8\u05e7 \u2550 \u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05e9\u05e8\u05e7</span> \u201cAnd he planted it, the planting of a choicest vine.\u201d<sup>7</sup><i class="footnote">That is, \u201che planted it as carefully as the choicest vine is planted.\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \u201cAnd planted it with the choicest vine.\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class="footnote">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span>\u05d1\u05d0\u05d5\u05e9\u05d9\u05dd</span> <i>Thorns;</i><sup>9</sup><i class="footnote">A.V., \u201cWild grapes.\u201d</i> comp. <span>\u05d1\u05d0\u05e9\u05d4</span> \u201cthorn\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \u201crighteous men.\u201d'],
            [u'<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class="footnote">And ye men of Judah\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>.'],
            [u'<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span>\u05de\u05d3\u05d5\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class="footnote"><span>\u05de\u05b7\u05d4 \u05d9\u05b8\u05d3\ufb35\u05e2\u05b7 \u2550 \u05de\u05d4 \u05e8\u05d5\u05e2 \u2550 \u05de\u05d3\u05d5\u05e2</span> : What is known. Compare <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> \u201cWhat sawest thou\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> in the meaning \u201cWhy\u201d in Rabbinical Literature.</i> like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550) \u05de\u05d6\u05d4</span> \u201cWhat is this\u201d (Exod. iv. 2). <span>(\u05de\u05d4 \u05dc\u05db\u05dd\u2550) \u05de\u05dc\u05db\u05dd</span> \u201cWhat is it unto you\u201d (Is. iii. 15).'],
            [u'<span>\u05de\u05e9\u05d5\u05d1\u05d7\u05d5</span> <i>The hedge thereof.</i> Comp. <span>\u05e9\u05db\u05d9\u05dd</span> \u201cthorns\u201d (Num. xxxiii. 55). <span>\u05dc\u05d1\u05e2\u05e8</span> <i>For pasture.</i> Comp. <span>\u05d5\u05d1\u05e2\u05e8</span> \u201cAnd he feedeth\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed.'],
            [u'<span>\u05d1\u05ea\u05d4</span> <i>Waste.</i> Comp. <span>\u05d1\u05ea\u05d5\u05ea</span> \u201cThe desolate places\u201d (vii. 19). <span>\u05d9\u05d6\u05de\u05e8</span> <i>It shall be pruned.</i> <span>\u05d6\u05de\u05d5\u05e8\u05d4</span> \u201cbranch\u201d is of the same root; <span>\u05d6\u05de\u05e8</span> means \u201cto dress the vineyard by cutting off the branches.\u201d <span>\u05d9\u05e2\u05d3\u05e8</span> <i>It shall be digged.</i> <span>\u05e2\u05d3\u05e8</span> \u201cto dig,\u201d \u201cto prepare the vineyard by digging\u201d (comp. vii. 25). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> \u201cTwo kinds of thorns.\u201d The application of this figure is \u201cThe wicked will increase.\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \u201cHer prophets also find no vision from the Lord\u201d (Lam. ii. 9).<sup>12</sup><i class="footnote">Compare \u201cLet my doctrine drop like rain, let my word distil as the dew,\u201d etc. (Deut. xxxii. 2).</i>'],
            [u'The prophet now explains who is meant by \u201cthe vineyard.\u201d <span>\u05de\u05e9\u05e4\u05d7</span> <i>Disease.</i><sup>13</sup><i class="footnote">A.V., \u201cOppression.\u201d About the interchange between <span>\u05e9</span> and <span>\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6).'],
            [u'<span>\u05d4\u05d5\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span>(\u05d0\u05d5\u05d9 \u2550)</span> \u201cwoe.\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05e4\u05e1</span> \u201cNot.\u201d <i>Till there be no place.</i> Till they have taken away every place. <span>\u05d4\u05d5\u05e9\u05d1\u05ea\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span><sup>14</sup><i class="footnote"><span>\u05d9\u05e9\u05d1</span>, \u201cTo sit.\u201d</i>;\u05e4\u05f4\u05d9</span> comp. <span><sup>15</sup><i class="footnote">Hophal of <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d</i> \u05d5\u05d4\u05d5\u05e8\u05d3</span> \u201cand it was taken down\u201d (Num. x. 17).'],
            [u'<span>\u05d1\u05d0\u05d6\u05e0\u05b8\u05d9 \u05d1\u05d0\u05d6\u05e0\u05b5\u05d9 \u05f2 \u2550 \u05d1\u05d0\u05d6\u05e0\u05d9 \u05f2</span> \u201cTo mine ears, the ears of the Lord,\u201d has come the report of the injustice which you have committed; comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05f2</span> \u201cYour prophet, the prophet of the Lord\u201d (Num. xii. 6); or, referring <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> to the prophet, supply <span>\u05d0\u05de\u05e8</span> \u201csaid,\u201d or <span>\u05e7\u05d5\u05dc</span> \u201ccame the voice of.\u201d<sup>16</sup><i class="footnote">The question is, to whom does the personal pronoun in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \u201chath come\u201d a noun in stat. constr., which governs the genitive \u201cof the Lord of hosts\u201d; in the second we must add, \u201csaid,\u201d or \u201ccame the voice of.\u201d The <span>\u05d0\u05e0\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span>\u05d0\u05c7\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>'],
            [u'<i>Ten.</i> A round number, meaning \u201cmany.\u201d <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class="footnote">A. V., \u201cAcres.\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span>\u05e0\u05e6\u05de\u05d3\u05d9\u05dd</span>), combined into one. <span>\u05d1\u05ea</span> <i>Bath</i>. A measure. <span>\u05d7\u05de\u05e8</span> <i>Homer;</i> the same as \u201cten pairs of vineyards.\u201d<sup>18</sup><i class="footnote">\u201cHomer,\u201d though signifying a certain measure, is in this place like \u201cten pairs,\u201d etc., not to be taken strictly, but in the meaning of \u201ca great quantity.\u201d The Hebrew text has the words <span>\u05d5\u05d4\u05d7\u05d5\u05de\u05e8 \u05d4\u05d5\u05d0 \u05e2\u05e9\u05e8\u05ea \u05db\u05d5\u05e8\u05d9\u05dd</span> \u201cthe Homer has ten Kur.\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \u201cBath and Epha are equal,\u201d show that the purpose of I. E.\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\u2014Homer, Bath\u2014Epha. We read, therefore, <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> instead of <span>.\u05db\u05d5\u05e8\u05d9\u05dd</span></i> Bath and Epha are likewise equal.'],
            [u'<span>\u05de\u05e9\u05db\u05d9\u05de\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span>\u05d1</span>; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthat dwell in tents\u201d (Judg. viii. 11); the same is the case with the following <span>\u05de\u05d0\u05d7\u05e8\u05d9 \u05d1\u05e0\u05e9\u05e3</span>, \u201cthat continue until night.\u201d <span>\u05e0\u05e9\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span>\u05e0\u05e9\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class="footnote"><span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \u201cdawn.\u201d</i> <span>\u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> Causative. \u201cHe will cause them to pursue;\u201d comp. <span>\u05d3\u05dc\u05e7\u05ea</span> \u201cThou hast pursued\u201d (Gen. xxxi. 36); others compare it with <span>\u05d3\u05d0\u05d3\u05dc\u05e7</span>, the Chald\xe6an translation of <span>\u05d4\u05de\u05d1\u05e2\u05d9\u05e8</span>, \u201che that kindled\u201d (Exod. xxii. 5).<sup>20</sup><i class="footnote">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \u201cwine\u201d or \u201cstrong drink.\u201d According to the second explanation <span>\u05f2\u05df \u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> is to be translated \u201ctill wine inflame them.\u201d</i>'],
            [u'<span>\u05db\u05e0\u05d5\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class="footnote">This remark is quite superfluous, but very probably the comments on <span>\u05e0\u05d1\u05dc</span> and <span>\u05d7\u05dc\u05d9\u05dc</span> elicited also\u2014for the sake of completeness\u2014a word for <span>\u05db\u05e0\u05d5\u05e8</span>.</i> <span>\u05e0\u05d1\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class="footnote"><span>\u05e0\u05d1\u05dc</span> is, according to this explanation, the same as <span>\u05e0\u05d1\u05dc \u05e2\u05e9\u05d5\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span>\u05e0\u05d1\u05dc \u05e6\u05e9\u05d5\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span>\u05d7\u05dc\u05d9\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span>\u05d7\u05dc\u05d9\u05dc</span> is of the same root as <span>\u05d7\u05dc\u05d5\u05dc</span>, \u201chollow.\u201d <i>And they regard not the work of the Lord</i>. Many explain, \u201cThey regard,\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \u201cWhosoever is deceived thereby is not wise\u201d (Prov. xx. 1); but my opinion is, that by \u201cthe work of the Lord\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile.'],
            [u'<span>\u05d5\u05e2\u05dd \u05db\u05d1\u05d5\u05d3\u05d5 \u2550 \u05d5\u05db\u05d1\u05d5\u05d3\u05d5</span> \u201cAnd the people of his glory,\u201d according to the rule of ellipsis; in the same way <span>\u05de\u05d7\u05f3 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0 \u2550 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u201cMen dried up with thirst.\u201d<sup>23</sup><i class="footnote">It is not clear why Ibn Ezra assumes the ellipsis of <span>\u05e2\u05d7\u05d4 ,\u05de\u05ea\u05d9</span> being an adjective agreeing with <span>\u05d4\u05de\u05d5\u05df</span>; even if it were a noun, \u201cthirst,\u201d and an ellipsis is to be assumed, that of <span>\u05d4\u05de\u05d5\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e8\u05e2\u05d1</span> \u201cdying of hunger,\u201d instead of <span>\u05e8\u05e2\u05d1 \u05de\u05b0\u05ea\u05b5\u05d9</span> \u201cmen of hunger\u201d (that is, \u201chungry men\u201d), and constructed accordingly the following phrase <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u2018dying of thirst.\u2019</i> <span>\u05e6\u05d7\u05d4</span> is nearly the same as <span>\u05e6\u05de\u05d0</span> \u201cthirsty;\u201d comp. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> \u201cin drought\u201d (lviii. 11); <span>\u05e6\u05d7</span> (xviii. 4), \u201cthe pure and dry air.\u201d<sup>24</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05d4\u05d0\u05d5\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7</span>, are corrupt. <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5</span> demands a biblical quotation containing some word of the root <span>\u05e6\u05d7</span>, and this is not given. Very probably the original had <span>\u05d4\u05d0\u05d5\u05d9\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7 \u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05db\u05d7\u05dd \u05e6\u05d7 \u05e2\u05dc\u05d9 \u05d0\u05d6\u05e8</span>. The translation of the passage is based on this emendation.</i>'],
            [u'<span>\u05e0\u05e4\u05e9\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class="footnote">A. V., \u201cHerself.\u201d</i> <span>\u05e0\u05e4\u05e9</span> is the breath that comes out of the mouth; comp. <span>\u05e0\u05e4\u05e9\u05d5</span> \u201chis breath\u201d (Job xli. 21). <span>\u05d5\u05e4\u05e2\u05e8\u05d4</span> <i>And opened;</i> comp. <span>\u05e4\u05e2\u05e8\u05d5</span> \u201cthey opened\u201d (Job xxix. 23). <span>\u05dc\u05d1\u05dc\u05d9 \u05d7\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class="footnote"><span>\u05d7\u05e7</span> \u201cstatute,\u201d \u201crule.\u201d</i> <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd all that rejoice in it.\u201d or, \u201cand rejoicing will be\u2014to others\u2014at his fall.\u201d According to R. Jonah, the phrase <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd rejoicing,\u201d or \u201claughing will be in it,\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death.'],
            [u'<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled.'],
            [u'<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span>\u05de\u05e9\u05e4\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span>\u05e6\u05d3\u05e7\u05d4</span>) shown to them.'],
            [u'<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span>\u05db\u05d3\u05d1\u05e8\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class="footnote">A. V., \u201cAfter their manner.\u201d</i> Comp. the Chaldee <span>\u05d3\u05d1\u05e8</span> \u201cto lead,\u201d \u201cto drive;\u201d and <span>\u05d3\u05d1\u05e8\u05ea</span> \u201cfloats\u201d (1 Kings v. 25). <span>\u05de\u05d7\u05d9\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class="footnote">A.V., \u201cThe fat ones.\u201d</i> that have marrow (<span>\u05de\u05d5\u05d7</span>) in their bones; comp. <span>\u05de\u05de\u05d5\u05d7\u05d9\u05dd</span> \u201cthings full of marrow\u201d (xxv. 6). <span>\u05d5\u05d7\u05e8\u05d1\u05d5\u05ea</span> <i>And the waste places of;</i> comp. <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land;\u201d comp. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> \u201cAnd drunken of <small>SORROW</small>.\u201d (li. 21). <span>\u05de\u05e9\u05d0 \u05d7\u05f3 \u05dc\u05f3 \u2550 \u05d7\u05de\u05e8 \u05dc\u05d7\u05dd</span> \u201cAn ass\u2019s <small>LOAD</small> of bread\u201d (1 Sam. xvi. 20). <span>\u05d2\u05e8\u05d9\u05dd</span> <i>Strangers,</i> that will then dwell there. <span>\u05de\u05d7\u05d9\u05dd</span> (Adjective,<sup>28*</sup><i class="footnote">Comp. c. iii. note 5.</i> \u201cstrong lambs\u201d) is the objective case; <span>\u05d2\u05e8\u05d9\u05dd</span> \u201cstrangers,\u201d the subject.<sup>29</sup><i class="footnote">The translation of the passage according to this explanation would be, \u201cAnd in the waste places of the land will strangers eat the fat lambs.\u201d This is against the accents which join <span>\u05de\u05d7\u05d9\u05dd</span> rather with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> than with <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i>'],
            [u'<span>\u05de\u05d5\u05e9\u05db\u05d9 \u05d4\u05e2\u05d5\u05df</span> \u201cThat fasten iniquity.\u201d <span>\u05d5\u05db\u05e2\u05d1\u05d5\u05ea \u05d4\u05e2\u05d2\u05dc\u05d7 \u05d7\u05d8\u05d0\u05d4</span> supply <span>\u05d4\u05dd \u05de\u05e9\u05db\u05d9\u05dd</span> \u201cAnd draw sin as if it were with a cart rope.\u201d <span>\u05d4\u05de\u05d0\u05d4</span> is here a noun; it is the same as <span>\u05d7\u05d8\u05d0\u05ea</span> \u201csin\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \u201ca woman that committeth many sins.\u201d'],
            [u'<span>\u05d9\u05de\u05d4\u05e8</span> Either transitive, \u201clet him bring hastily;\u201d comp. <span>\u05de\u05d4\u05e8\u05d5</span> (Esth. v. 5), \u201cfetch hastily;\u201d or intransitive, \u201clet him make speed;\u201d and only <span>\u05d9\u05d7\u05d9\u05e9\u05d4</span> transitive, \u201clet him accelerate.\u201d As to two verbs in the future following each other without conjunction, comp. <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201cTalk no more\u201d (1 Sam. ii. 3).\u2014\u201cLet these prophecies be fulfilled, that we may see whether they are true.\u201d'],
            [u'<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason.'],
            [u'<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise.'],
            [u'<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span>\u05dc\u05e0\u05e1\u05d5\u05da \u2550 \u05dc\u05de\u05e1\u05d5\u05da</span> \u201cTo pour out,\u201d<sup>30</sup><i class="footnote">A. V., \u201cTo mingle.\u201d</i> though these words have different roots, <span>\u05e0\u05e1\u05da</span> and <span>\u05de\u05e1\u05da</span>. Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe poured\u201d (Prov. ix. 2).'],
            [u'<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span>\u05e2\u05e7\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class="footnote">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span>\u05e2\u05e7\u05d1\u05d5</span> \u201cIts rear\u201d (Jos. viii. 13). <span>\u05d5\u05e6\u05d3\u05e7\u05ea \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d9\u05e1\u05d9\u05e8\u05d5 \u05de\u05de\u05e0\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span>\u05d1\u05e0\u05d5\u05ea \u05e6\u05e2\u05d3\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class="footnote">Comp. ii. 11.</i>'],
            [u'<span>\u05e7\u05e9</span> <i>Stubble</i>. Objective case. <span>\u05dc\u05e9\u05d5\u05df \u05d0\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class="footnote">A. V., \u201cThe fire.\u201d</i> Subject. <span>\u05d7\u05e9\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span>\u05d1\u05dc\u05d4\u05d1\u05d4 \u2550 \u05dc\u05d4\u05d1\u05d4</span> \u201cthrough the flame;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span> \u201cin six\u201d (Exod. xx. 11); <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15); for <span>\u05d9\u05e8\u05e4\u05d4</span>, the predicate to <span>\u05d7\u05e9\u05e9</span>, is an intransitive verb.<sup>34</sup><i class="footnote">The passage is therefore to be translated \u201cAnd chaff is consumed by the flame.\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span>\u05d1\u05d0\u05d1\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class="footnote">A. V., \u201cAs dust.\u201d In our text <span>\u05db\u05b8\u05bc\u05d0\u05b8\u05d1\u05b8\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span>\u05db\u05bc\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span>.</i> It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe earth,\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children.'],
            [u'<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> <i>Cast away;</i><sup>36</sup><i class="footnote">A. V., \u201cTorn.\u201d</i> the <span>\u05db</span> is radical; comp. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> \u201cthrown down\u201d<sup>37</sup><i class="footnote">A. V., \u201cCut down.\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class="footnote"><span>\u05db\u05bc\u05b7\u05e1\u05bc\ufb35\u05d7\u05b8\u05d4</span> is an adjective, <span>\u05db\u05bc\u05b0\u05e1\ufb35\u05d7\u05b8\u05d4</span> is participle passive Kal.</i>'],
            [u'<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \u201cAnd will hiss,\u201d etc. <span>\u05d1\u05d6\u05de\u05df \u05e7\u05dc \u2550 \u05e7\u05dc</span> \u201cSwiftly;\u201d or it is an adjective, attribute to the subject contained in the verb <span>\u05d9\u05d1\u05d0</span> \u201che, a swift one, will come,\u201d and this latter explanation is the right one.'],
            [u'<span>\u05d9\u05e0\u05d5\u05dd</span> <i>He will slumber</i>; <span>\u05e0\u05d5\u05dd</span> signifies a sleep of a less profound kind than <span>\u05d9\u05e9\u05df</span>. He will not slumber, much less will he sleep. <span>\u05e0\u05ea\u05e7</span> <i>It is broken</i>. Niphal.'],
            [u'<span>\u05db\u05e6\u05e8</span> <i>Like flint</i>; comp. <span>\u05e6\u05d5\u05e8\u05d9\u05dd</span> \u201cflint\u201d<sup>39</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class="footnote">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span>\u05e6\u05e8</span> and <span>\u05e6\u05d5\u05e8</span> \u201cflint\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span>\u05e4\u05e2\u05dc</span>.</i> <span>\u05d5\u05d2\u05dc\u05d2\u05dc\u05d9\u05d5</span> \u201cThe wheels of his chariots;\u201d they<sup>41</sup><i class="footnote">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \u201cof his chariots\u201d as easily supplied by the reader.</i> are known. <span>\u05e1\u05d5\u05e4\u05d4 \u2550 \u05db\u05e1\u05d5\u05e4\u05d4 \u05db\u05de\u05d5\u05e5</span>. \u201cAs the chaff of the storm.\u201d<sup>42</sup><i class="footnote">A. V., \u201cLike a whirlwind.\u201d</i> They will come as quickly as the chaff driven by the storm.'],
            [u'<span>\u05d5\u05d9\u05e0\u05d4\u05d5\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span><sup>43</sup><i class="footnote">Instead of <span>\u05d9\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>. See Zahoth, on the Kal.</i>,\u05d9\u05b4\u05e4\u05b0\u05e2\u05b7\u05dc</span> the second radical of the verb <span>\u05e4\u05e2\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span>\u05d5\u05d9\u05e4\u05dc\u05d9\u05d8 .\u05d9\u05b4\u05e4\u05b0\u05e6\u05d5\u05b9\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class="footnote">A, V., \u201cAnd shall carry it away safe.\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it.'],
            [u'<span>\u05e2\u05dc\u05d9\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \u201cdarkness of water\u201d<sup>45</sup><i class="footnote">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class="footnote">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\u2014that is to say, will reach the inhabitants of the land, the Israelites\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span>\u05d5\u05e0\u05d1\u05d8</span> According to some it is Niphal, \u201cAnd it is looked;\u201d but I think it is Piel, \u201cAnd he looks,\u201d and its subject is \u201cIsrael,\u201d the same to whom reference is made in the word <span>\u05e2\u05dc\u05d9\u05d5</span>, as I have already stated. <span>\u05e6\u05e8 \u05d5\u05d0\u05d5\u05e8</span> According to some, \u201cSun and moon;\u201d according to others, \u201cMoon and sun,\u201d because the moon is small (<span>\u05e6\u05b7\u05e8</span>) if compared with the sun; R. Adonim thinks that <span>\u05d4</span> is omitted, <span>\u05e6\u05d4\u05e8\u2550\u05e6\u05e8</span> \u201clight\u201d; for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span>\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span>\u05d0</span>. I take <span>\u05e6\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \u201cdistress,\u201d or\u2014being an adjective\u2014\u201cdistressed.\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span>\u05d1\u05e2\u05e8\u05d9\u05e4\u05d9\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class="footnote">A. V., \u201cIn the heavens thereof.\u201d</i> Comp. <span>\u05d9\u05e2\u05e8\u05e3</span> (Hos. x. 2) \u201cHe will destroy;\u201d similar to it is <span>\u05d5\u05e2\u05e8\u05e4\u05ea\u05d5</span> \u201cAnd break its neck\u201d (Exod. xiii. 13).']],
           [[u'<i>In the year that King Uzziah died</i>. Our sages said that \u201cdied\u201d is here used for \u201cbecame a leper;\u201d<sup>1</sup><i class="footnote">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class="footnote">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class="footnote">At which, as some believe, Isaiah hinted by the words, \u201cAnd the posts of the door moved.\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \u201cAmos prophesied before, Isaiah during the earthquake.\u201d</i> took place. This may be true; but <span>\u05de\u05d5\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \u201cIn the days<sup>4</sup><i class="footnote">\u201cIn the days\u201d (i. 1) appears to mean \u201cin the midst of the reign of,\u201d since <span>\u05d9\u05de\u05d9\u05dd</span> sometimes signifies \u201cyears.\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span>\u05d9\u05de\u05d9\u05dd</span> \u201cdays,\u201d which may of course be applied to a part of a year. Thus the words \u201cin the days of Uzziah\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\u201d (i. 1), since even months might have passed between Isaiah\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \u201cthrone\u201d (<span>\u05db\u05e1\u05d0</span>), not, as many thought, to \u201cthe Lord.\u201d The \u201cthrone\u201d<sup>5</sup><i class="footnote">\u201cThe throne\u201d <span>\u05db\u05e1\u05d0 \u05d4\u05db\u05d1\u05d5\u05d3</span> is, according to I. E., the sphere or force (<span>\u05d2\u05dc\u05d2\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthe highest world,\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05ea\u05d9\u05db\u05d5\u05df</span> \u201cthe middle world,\u201d or <span>\u05d4\u05d9\u05db\u05dc</span> \u201cthe divine temple,\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e9\u05e4\u05dc\u05d5\u05ea</span> \u201cthe lowest world,\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \u201cthe throne.\u201d\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \u201cHajoth\u201d<sup>6</sup><i class="footnote"><span>\u05d7\u05d9\u05d5\u05ea</span> lit. \u201cliving beings,\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery.'],
            [u'<i>Seraphim</i>. The prophet calls them \u201cSeraphim\u201d\u2014<i>i.e.</i>, \u201cburning ones\u201d\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class="footnote">A. V., \u201cAbove it stood.\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \u201cAnd Moses hid his face\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord.'],
            [u'<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> \u201cthat which filleth the whole earth,\u201d that is, \u201cits inhabitants,\u201d and compares it with <span>\ufb35\u05de\u05b0\u05dc\u05d0\u05c1\u05c7\u05d4\u05bc</span> \u201cand the fulness thereof\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class="footnote">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span>\u05de\u05b0\u05dc\u05d0\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \u201cthe glory of the Lord filleth the whole earth,\u201d is correct; but he fails to prove the identity of this quotation with <span>\u05d4\u05d0\u05e8\u05e5 \u05db\u05d1\u05d5\u05d3\u05d5 \u05de\u05dc\u05d0 \u05db\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span>\u05d1\u05bc\u05b5\u05d9\u05ea\u05d5\u05b9 \u05de\u05b8\u05dc\u05b5\u05d0 \u05db\u05e1\u05e3 \u2550 \u05de\u05b0\u05dc\u05d0\u05c1 \u05d1\u05d9\u05ea\u05d5 \u05db\u05e1\u05e3</span> and quotes <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> as a parallel.</i> Comp. <span>\u05d4\u05f3 \u05d0\u05ea \u05db\u05dc \u05d4\u05d0\u05e8\u05e5 \u05d5\u05d9\u05de\u05dc\u05d0 \u05db\u05d1\u05d5\u05d3</span> \u201cAnd the whole earth will be full of the glory of the Lord.\u201d (Num. xiv. 21).'],
            [u'<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span>\u05d0\u05de\u05d5\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class="footnote">I. E. probably derives <span>\u05d0\u05de\u05d5\u05ea</span> in this verse from <span>\u05d0\u05b7\u05de\u05bc\u05c7\u05d4</span> \u201ccubit,\u201d \u201carm,\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span>\u05d4\u05d4\u05de\u05d5\u05df \u05d4\u05e7\u05d5\u05e8\u05d0 \u05de\u05e7\u05d5\u05dc \u2550 \u05dd\u05e7\u05d5\u05dc \u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201cAt the voice of the multitude that cried.\u201d The verse begins with the past <span>\u05d5\u05d9\u05e0\u05d5\u05e2\u05d5</span>, and continues with the future <span>\u05d9\u05de\u05dc\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class="footnote">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>'],
            [u'<span>\u05e0\u05d3\u05de\u05d9\u05ea\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cAnd I will destroy\u201d (Hos. iv. 5). Some compare it with <span>\u05d3\u05c2\u05de\u05bc\u05b4\u05d9</span> \u201cBe silent\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \u201cAnd he warned me not to go the way of this people\u201d (viii. 11); therefore he says, \u201cAnd in the midst of a people of unclean lips I am dwelling.\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \u201cMine eyes have seen,\u201d etc., it is but in a prophetical vision that he saw Him.'],
            [u'<span>\u05d5\u05d9\u05e2\u05c7\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span>\u05e2</span>, it is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly;\u201d but <span>\u05d5\u05d9\u05e2\u05b7\u05e3</span> (Jud. iv. 21), where the <span>\u05e2</span> has a pathah, is derived from <span>\u05e2\u05d9\u05e3</span> \u201cto be weary.\u201d <span>\u05e8\u05e6\u05e4\u05d4</span> <i>A live coal</i>. Comp. <span>\u05e8\u05e6\u05e4\u05d9\u05dd</span> \u201ccoals\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire.'],
            [u'<span>\u05d6\u05d4</span> <i>This</i>, namely, <span>\u05d4\u05c7\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire\u201d; <span>\u05d0\u05b5\u05e9\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class="footnote">I. E. does not refer <span>\u05d6\u05d4</span> to <span>\u05e8\u05e6\u05e4\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span>\u05d4\u05b8\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire,\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span>\u05d0\u05e9 \u05dc\u05d4\u05d8</span> \u201cflaming fire\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men.'],
            [u'<i>For us</i>. He speaks now to the seraphim; therefore he says, \u201cfor us\u201d (plural).<sup>13</sup><i class="footnote">\u201cFor us\u201d is, according to Ibn Ezra, equal to \u201cfor myself and you, the Seraphim;\u201d by this interpretation he avoids referring the plural \u201cfor us\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\u2019s first prophecy.<sup>14</sup><i class="footnote">He declares that he was before unfit for bearing the message of the Most Holy.</i>'],
            [u'<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class="footnote">R. Moses Hakkohen explains the verse thus: \u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \u201cHear ye indeed, but understand not;\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \u201cLest they return and be healed.\u201d The first explanation is the right one.'],
            [u'<span>\u05d4\u05e9\u05de\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span>\u05d4\u05e7\u05d8\u05e8</span> \u201cTo burn incense\u201d (1 Sam. iii. 16); and <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> likewise, like <span>\u05d4\u05c7\u05e8\u05b7\u05e2</span> \u201cTo do evil\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span>\u05e4\u05df</span> \u201clest.\u201d<sup>16</sup><i class="footnote">Since the part beginning with \u201clest\u201d is the secondary sentence, the preceding must be the principal one; and <span>\u05d4\u05e9\u05de\u05df ,\u05d4\u05e9\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> <i>Shut</i>. Comp. <span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> \u201cWill be shut\u201d (xxxii. 3). In Chaldee, this word <span>\u05e9\u05e2\u05d4</span> has the same meaning.<sup>17</sup><i class="footnote">Comp. Lev. xiv. 42, 43, and the Chald\xe6an translation.</i> The imperative Hiphil ought to be <span>\u05d4\u05b6\u05e9\u05b6\u05c1\u05e2</span> like <span>\u05d4\u05b6\u05e8\u05b6\u05e3</span>, but the guttural letter <span>\u05e2</span> causes the alteration; the form <span>\u05d4\u05b8\u05e9\u05b7\u05c1\u05e2</span> can also be derived from a verb <span>(\u05e9\u05e2\u05e2) \u05e2\u05f4\u05e2</span>.'],
            [u'<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \u201cTill the land be desolate.\u201d'],
            [u'<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span>\u05d4\u05e2\u05d6\u05d5\u05d1\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class="footnote">A. V., \u201cForsaking.\u201d I. E. supplies <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land.\u201d</i> Adjective or participle passive Kal.'],
            [u'<span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span>\u05d5\u05e9\u05d1\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d1\u05e2\u05e8</span> \u201cit<sup>18*</sup><i class="footnote">The kingdom.</i> shall again be removed\u201d<sup>19</sup><i class="footnote">A. V., \u201cShall return and shall be eaten.\u201d</i>: comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deuter. xxi. 21); others compare <span>\u05dc\u05d1\u05e2\u05e8</span> with <span>\u05ea\u05d1\u05e2\u05e8\u05d5</span> \u201cYou shall kindle\u201d (Exod. xxxv. 3)\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \u201cthe tenth part will be left in the land.\u201d Grammatically, <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> is an adjective, \u201cthe tenth;\u201d but different from <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05ea</span> \u201cthe tenth part;\u201d comp. <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> (xix. 24) \u201cthe third.\u201d It is, therefore, clear that <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> refers to the number of kings.<sup>20</sup><i class="footnote"><span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> being an adjective, and the feminine noun <span>\u05de\u05dc\u05db\u05d5\u05ea</span> being supplied, the phrase <span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05e2\u05e9\u05d9\u05e8\u05d9\u05d4 \u05d5\u05d2\u05d5\u05f4</span> is explained by I. E., \u201cBut yet in it shall be a tenth reign, and then it shall again,\u201d etc.</i> <span>\u05d0\u05e9\u05e8 \u05d1\u05e9\u05dc\u05db\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class="footnote">A. V., \u201cWhen they cast their leaves.\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class="footnote">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \u201coak and terebinth\u201d of this verse.</i> Those that take <span>\u05dc\u05e9\u05db\u05ea \u2550 \u05e9\u05dc\u05db\u05ea</span> are wrong, as well as those that derive it from <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> \u201che cast;\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class="footnote"><span>\u05e9\u05dc\u05db\u05ea</span> is a form derived from the Piel; but <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span>\u05de\u05e6\u05d1\u05ea \u05d1\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \u201cfor as the days of a tree,\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at.']],
           [[u'<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \u201cAram is confederate with Ephraim,\u201d in the next verse.<sup>1</sup><i class="footnote">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>'],
            [u'<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span>\u05e2\u05dd\u2550\u05e2\u05dc</span> <i>With</i>; comp. <span>\u05d4\u05d0\u05e0\u05e9\u05d9\u05dd \u05e2\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd</span> \u201cThe men with the women\u201d (Exod. xxxv. 22).'],
            [u'<span>\u05e0\u05d0</span> <i>Now</i>.<sup>2</sup><i class="footnote">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\u2019s son, as I shall explain (ver. 14). <span>\u05d1\u05e0\u05da</span> <i>Thy son</i>. Those that derive <span>\u05d1\u05e0\u05da</span> from <span>\u05d1\u05d9\u05e0\u05d4</span> \u201cunderstanding\u201d understand nothing of grammar.<sup>3</sup><i class="footnote">\u201cThine understanding\u201d would be in Hebrew <span>\u05d1\u05b4\u05bc\u05d9\u05e0\u05b8\u05ea\u05b0\u05da\u05b8</span>.</i> <span>\u05ea\u05e2\u05dc\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span>\u05d1\u05b0\u05e8\u05b5\u05db\u05b8\u05d4</span> \u201cpool\u201d signifies a gathering of rain water; many derive <span>\u05d1\u05b0\u05bc\u05e8\u05b5\u05db\u05b8\u05d4</span> from <span>\u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05b8\u05d4</span> \u201cblessing,\u201d its water coming from a blessed place, from heaven.'],
            [u'<span>\u05d7\u05b4\u05e9\u05bc\u05b8\u05c1\u05de\u05b5\u05a8\u05e8</span> Accent on the last syllable. This word is to be compared with <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cdregs,\u201d \u201clees\u201d (xxv. 6.), <span>\u05e9\u05de\u05e8\u05d9\u05d5 \u05d5\u05e9\u05e7\u05dd \u05d4\u05d5\u05d0 \u05e2\u05dc</span> \u201cHe has settled on his lees\u201d (Jerem. xlviii. 11), and explained, \u201cRemain on thy lees\u201d (that is \u201cremain quiet\u201d), for <span>\u05d4\u05b4\u05e9\u05bc\u05bd\u05b8\u05c1\u05de\u05b6\u05e8</span> \u201cTake heed\u201d has the accent on the last syllable but one; and besides, the following \u201cFear not\u201d proves the correctness of this explanation.<sup>4</sup><i class="footnote"><span>\u05d4\u05e9\u05de\u05e8</span> is parallel to <span>\u05d0\u05dc \u05d4\u05d9\u05e8\u05d0</span> as <span>\u05d4\u05e9\u05e7\u05d8</span> to <span>\u05dc\u05d1\u05d1\u05da \u05d0\u05dc \u05d9\u05e8\u05da</span>, and all these verbs appear to have a similar meaning, while \u201cTake heed,\u201d and \u201cFear not\u201d are just the reverse in meaning the one of the other. <span>\u05d4\u05e9\u05de\u05e8</span> means therefore, according to I. E., \u201cremain quiet.\u201d</i> <span>\u05d5\u05d4\u05e9\u05e7\u05d8</span> Transitive verb \u201cMake quiet;\u201d supply <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthyself\u201d or <span>\u05e2\u05de\u05da</span> \u201cthy people.\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\u2014<span>\u05d0\u05d5\u05d3\u05d9\u05dd</span> \u201cfirebrands\u201d comp. Zach. iii. 2\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \u201cIn the fierce anger\u201d because it is by their fierce anger that they are like tails of firebrands.'],
            [u'<span>\u05d9\u05e2\u05df</span> <i>Because</i>. <span>\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class="footnote">Literally, \u201cIt will correspond,\u201d \u201cIt will be according to.\u201d From this the meaning \u201cbecause\u201d is derived.</i>'],
            [u'<span>\u05d5\u05e0\u05e7\u05d9\u05e6\u05e0\u05d4</span> Transitive verb, \u201clet us cause her to be distressed because of us;\u201d the suffix <span>\u05e0\u05d4</span> \u201cher,\u201d refers to Jerusalem; the following, \u201cLet us make a breach therein,\u201d proves the correctness of this interpretation.<sup>6</sup><i class="footnote">I. E. seems to derive from this that the suffix <span>\u05e0\u05b8\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class="footnote"><span>\u05d0</span> and <span>\u05d1 ,\u05d2</span> and <span>\u05e0 ,\u05de</span> and <span>\u05e0</span>, and so on, are put for each other (<span>\u05d0\u05dc\u05e4\u05d0 \u05d1\u05d9\u05ea\u05d0 \u05d3\u05d0\u05dc\u05f4\u05d1\u05dd</span>).</i> <span>\u05d8\u05d1\u05d0\u05dc</span> is by a certain interchange of letters the same as <span>\u05e8\u05de\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> therefore the same as <span>\u05d1\u05df \u05e8\u05de\u05dc\u05d9\u05d4\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \u201cLet us set a king in the midst of it, the son of Tobel.\u201d Others say that <span>\u05d8\u05b8\u05d1\u05b0\u05d0\u05b7\u05dc</span> means <span>\u05d8\u05c2\u05d1 \u05d0\u05b5\u05dc\u05b5\u05d9\u05e0\ufb35</span> \u201cgood for us,\u201d but <span>\u05d0\u05b7\u05dc</span> can only be taken as equal to <span>\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> would then be <span>\u05d1\u05df \u05d8\u05d1\u05dc\u05d0 \u2550</span> \u201cgood for nothing;\u201d but I conclude that it is the name of some famous prince in Israel or Aram.'],
            [u'<span>\u05ea\u05e7\u05d5\u05dd</span> <i>Shall stand</i>. Supply <span>\u05d6\u05d0\u05ea \u05d4\u05e2\u05e6\u05d4</span> \u201cthis counsel;\u201d for <span>\u05d9\u05e2\u05e5</span> \u201che has taken counsel\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned.'],
            [u'<span>\u05db\u05d9</span> <i>Although</i>, Comp. <span>\u05db\u05d9 \u05e2\u05dd \u05e7\u05e9\u05d4 \u05e2\u05e8\u05e3 \u05d4\u05d5\u05d0</span> \u201cAlthough they be a stiffnecked people.\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class="footnote">A. V. \u201cWithin.\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \u201cso and so many years are still left before such and such an event will take place.\u201d <span>\u05d1</span> in <span>\u05d1\u05e2\u05d5\u05d3</span> is superfluous as in <span>(\u05d8\u05e8\u05dd\u2550)\u05d1\u05d8\u05e8\u05dd</span> \u201cbefore.\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class="footnote">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \u201cAnd Israel will surely go into exile\u201d (Amos vii. 11). Comp. \u201cAnd it was at the end of forty years\u201d (2 Sam. xv. 7.)<sup>8</sup><i class="footnote">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> <i>Shall be broken;</i> comp. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> \u201cThou hast broken\u201d (ix. 3); it is Niphal, like <span>\u05d9\u05b4\ufb3e\u05b7\u05e1</span> (xiii. 7) \u201cWill be melted.\u201d <span>\u05de\u05b5\u05e2\u05b8\u05dd</span> <i>By a people</i>.<sup>9</sup><i class="footnote">A. V. \u201cThat it be not a people.\u201d</i> Evil shall befall them by means of a people that will come against them. <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> can also be Kal of a verb <span>\u05e0\u05d7\u05ea ,\u05e4\u05f4\u05e0</span> \u201cto go down,\u201d (like <span>\u05d9\u05b4\ufb32\u05b7\u05e9\u05c1</span> \u201che will approach;\u201d comp. <span>\u05ea\u05bc\u05b5\u05d7\u05b7\u05ea</span> \u201cIt comes down\u201d) (Prov. xvii. 9); <span>\u05d4\u05e0\u05d7\u05ea</span> \u201cCause to come down\u201d (Joel iii. 11), where the <span>\u05e0</span> is not omitted. The meaning of <span>\u05d9\u05b5\u05d7\u05b7\u05ea \u05de\u05b5\u05e2\u05b8\u05dd</span> is accordingly: \u201cThey will go down and be no more considered as a nation.\u201d'],
            [u'<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class="footnote">In the preceding verse <span>\u05db\u05d9</span> was explained to signify \u201cAlthough;\u201d this verse is the continuation of it, and <span>\u05d5\u05db\u05d9 \u05e8\u05d0\u05e9\u2550\u05d5\u05e8\u05d0\u05e9</span> \u201cAnd although the head,\u201d etc.</i> <i>If you will not believe</i>. Supply \u201cspeak,\u201d or \u201cask for a sign\u201d; wherefore immediately succeeds, \u201cAnd the Lord, etc., Ask thee a sign.\u201d But it appears that when the prophet said, \u201cIf ye will not believe,\u201d etc., Ahaz did not answer. <span>\u05db\u05d9 \u05dc\u05d0 \u05ea\u05d0\u05de\u05e0\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class="footnote">You do not believe, because your own words are not trustworthy. A. V., \u201cSurely ye shall not be established.\u201d</i>; comp. <span>\u05d5\u05d9\u05d0\u05de\u05e0\u05d5 \u05d3\u05d1\u05e8\u05d9\u05db\u05dd</span> \u201cSo shall your words be verified\u201d (Gen. xlii. 20).'],
            [u'<i>Unto Ahaz</i>. Through Isaiah; comp. \u201cAnd the Lord spake unto Manasseh and unto his people\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class="footnote">The inference is drawn from the words \u201cunto his people,\u201d since it is evident that God spoke to the whole people only through the prophets.</i>'],
            [u'<span>\u05d4\u05e2\u05de\u05e7 \u05e9\u05d0\u05dc\u05d4</span>. Two consecutive imperatives without the conjunctive <span>\u05d5</span>; comp. <span>\u05d4\u05ea\u05d0\u05d7\u05d3\u05d9 \u05d4\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cGo thee one way, go on the right hand\u201d (Ez. xxi. 16). <span>\u05e9\u05c1\u05b0\u05d0\u05b8\u05dc\u05b8\u05d4</span> Imperative, like <span>\u05e9\u05b0\u05c1\u05de\u05b8\u05e2\u05b8\u05d4</span> \u201chear\u201d (Dan. ix. 19). \u201cAsk, and touch the depth with the question, or ask on high above.\u201d Many take both <span>\u05d4\u05e2\u05de\u05e7</span> and <span>\u05d4\u05d2\u05d1\u05d4</span> as infinitives.<sup>13</sup><i class="footnote">As infinitives they must be connected with <span>\u05d0\u05d5\u05ea</span> \u201ca sign,\u201d and <span>\u05e9\u05b0\u05c1\u05d0\u05b8\u05dc\u05b8\u05d4</span> must then have the same meaning as <span>\u05e9\u05b0\u05c1\u05d0\u05c2\u05dc\u05b8\u05d4</span> \u201cgrave.\u201d\u2014\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\u201d</i>'],
            [u'<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him.'],
            [u'<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class="footnote">\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\u201d</i>'],
            [u'<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class="footnote">The following is added to show that \u201cThe land shall be forsaken,\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \u201cof whose two kings,\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \u201cthe kingdom;\u201d but if so, what meaning would be in the child\u2019s \u201cknowing good and evil\u201d and in Maher Shalal calling \u201cfather and mother\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \u201cAnd I went unto the prophetess,\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\u201d Comp. \u201cThe children which the Lord hath graciously given to thy servant\u201d (Gen. xxxiii. 5).<sup>16</sup><i class="footnote">This quotation is to prove that the words, \u201cthe children which the Lord has given me\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \u201cchildren\u201d as equivalent to pupils\u201d must produce us some analogy from Scripture.<sup>17</sup><i class="footnote">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \u201cMy son,\u201d but Ibn Ezra speaks of the whole phrase, \u201cchildren whom the Lord hath given me,\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class="footnote">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class="footnote">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span>\u05e0\u05e2\u05e8</span>, a female child <span>\u05e0\u05e2\u05e8\u05d4</span> or <span>\u05e2\u05dc\u05de\u05d4</span>\u2014the feminine of <span>\u05e2\u05b6\u05dc\u05b6\u05dd</span>\u2014whether she be a virgin or not; for <span>\u05e2\u05dc\u05de\u05d4</span> signifies a person of a certain age, like the masculine <span>\u05e2\u05dc\u05dd</span>; and in <span>\u05d3\u05e8\u05da \u05d2\u05d1\u05e8 \u05d1\u05e2\u05dc\u05de\u05d4</span> \u201cthe way of a man with a young woman\u201d<sup>20</sup><i class="footnote">A. V. \u201cthe way of a man with a maid.\u201d</i> (Prov. xxx. 19) <span>\u05e2\u05dc\u05de\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \u201cwhich I know not\u201d (ibid. 18). <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> <i>And shall call</i>. Subject is, <span>\u05d4\u05e2\u05dc\u05de\u05d4</span>; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea</span> \u201cAnd it sinneth\u201d (Ex. v. 16).<sup>21</sup><i class="footnote"><span>\u05d5\u05e7\u05e8\u05d0\u05d4 ,\u05d5\u05d7\u05d8\u05d0\u05d4\u2550\u05d5\u05e7\u05e8\u05d0\u05ea ,\u05d5\u05d4\u05d8\u05d0\u05ea</span>, third person sing. fem. past of Kal.</i>'],
            [u'<span>\u05d1\u05e8\u05e2</span> <i>The bad</i>.<sup>22</sup><i class="footnote">A.V., \u201cthe evil.\u201d</i> The bad food; as <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe good\u201d means \u201cthe good food.\u201d'],
            [u'<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \u201cFrom twenty years old,\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class="footnote">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class="footnote">\u201cNecessary\u201d is expected after I. E.\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant.'],
            [u'<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah.'],
            [u'<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him.'],
            [u'<span>\u05d5\u05b0\u05e0\u05b8\u05d7\u05bd\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span>\u05e9\u05c2\u05b8\u05bd\u05de\ufb35</span> (Gen. xl. 15), <span>\u05d5\u05b0\u05e9\u05c2\u05b8\u05de\u05bd\ufb35</span> (Num. vi. 27). <span>\u05d1\u05ea\u05d5\u05ea</span> <i>Desolate places</i>. Comp. <span>\u05d1\u05ea\u05d4</span> \u201cdesolate\u201d (v. 6). <span>\u05d5\u05d1\u05e0\u05e7\u05d9\u05e7\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span>\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span>\u05e0\u05e2\u05e6\u05d5\u05e5</span> (lv. 13) \u201cthorn.\u201d <span>\u05e0\u05d4\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Bushes</i>. Hap. leg.\u2014They will be so many that they will encamp even in uninhabited and desolate places.'],
            [u'<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span>\u05d4\u05e9\u05db\u05d9\u05e8\u05d4</span> in the meaning of \u201cgreat;\u201d comp. <span>\u05e9\u05db\u05d9\u05e8\u05d9\u05d4</span> (Jer. xlvi. 21) \u201cher great ones.\u201d<sup>25</sup><i class="footnote">This is the explanation of Rashi; the Targum has here for <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> the word <span>\u05d4\u05e8\u05d9\u05e4\u05d0</span> \u201csharp,\u201d but in Jerem. <span>\u05e8\u05d1\u05e8\u05d1\u05d4\u05d0</span>, \u201cher great ones.\u201d</i> I think that <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> is a noun like <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201cthe eating\u201d (1 Kings xix. 8), derived from <span>\u05e9\u05db\u05e8</span> \u201chire,\u201d which the owner of the razor receives; for this instrument, \u201cthe hired razor,\u201d is very sharp; it is his profession.<sup>26</sup><i class="footnote">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14).'],
            [u'<span>\u05d5\u05e9\u05ea\u05d9 \u05e6\u05d0\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class="footnote"><span>\u05e6\u05d0\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span>\u05e9\u05d9\u05d5\u05ea</span> \u201clambs.\u201d</i> Elliptical expression for <span>\u05d5\u05e9\u05ea\u05d9 \u05e9\u05d9\u05d5\u05ea \u05e6\u05d0\u05df</span> \u201cAnd two lambs of the flock.\u201d <i>A man</i>. Every one that will be in Jerusalem.'],
            [u'<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \u201cHe will eat butter and honey.\u201d'],
            [u'<span>\u05d4\u05d9\u05d4\u2550\u05d9\u05d4\u05d9\u05d4</span> \u201cWas\u201d; comp. <span>\u05d9\u05e9\u05d9\u05e8</span> (Exod. xv. 1) \u201csang,\u201d <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cThey made\u201d (Ps. cvi. 19). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year.'],
            [u'<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets.'],
            [u'<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \u201cHe bindeth his foal to the vine\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty.']],
           [[u'<span>\u05d2\u05dc\u05d9\u05d5\u05df</span>. According to some related to <span>\u05de\u05d2\u05dc\u05d4</span> \u201cscroll;\u201d the <span>\u05d9</span> of <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> compensates for the omission of the Dagesh in <span>\u05dc</span>; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cThey are poor\u201d (Prov. xxvi. 7).<sup>1</sup><i class="footnote">Our editions have <span>\u05dc ,\ufb32\u05b4\ufb3c\u05b8\u05d9\ufb4b\u05df</span> with a Dagesh, like <span>\ufb20\u05b4\ufb35\u05b8\u05e8\ufb4b\u05df ,\u05d6\u05b4\ufb3b\u05b8\u05e8\ufb4b\u05df</span> etc., of the root <span>\u05d2\u05dc\u05d4</span>, the <span>\u05d4</span> being changed into <span>\u05d9</span> as in the participle passive Kal <span>\ufb32\u05b8\u05dc\ufb35\u05d9</span>; according to I. E. it is derived from <span>\u05d2\u05dc\u05dc</span>, like <span>\u05e8\u05dc\u05d9\u05d5</span> from <span>\u05e8\u05dc\u05dc</span>.</i> <span>\u05d1\u05d7\u05e8\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i><sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i> Comp. Exod. xxxii. 4. <span>\u05d1\u05d7\u05e8\u05d8 \u05d0\u05e0\u05d5\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class="footnote">According to this explanation we have to imagine the <span>\u05d2\u05dc\u05d9\u05d5\u05d6</span> as a cylindric pillar, on the top of which the words \u201cMaher Shalal,\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class="footnote">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> as the singular to <span>\u05d2\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> (iii. 23) \u201ca cloth to which the writing was affixed by embroidery.\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class="footnote">The meaning of these four words is: \u201cQuick is the spoil, swift the prey,\u201d viz. of Samaria, to pass into the conqueror\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria.'],
            [u'<span>.<sup>4</sup><i class="footnote"><span>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> is future Hiphil of <span>\u05d5\u05d4\u05e2\u05d9\u05d3\u05d4 ;\u05e2\u05d5\u05d3</span> is imperative Hiphil, both with <span>\u05d4</span> parag. and conjunctive <span>\u05d5</span>.</i>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> According to some the <span>\u05d0</span> is here instead of <span>\u05d4</span>. \u201cAnd take unto me faithful witnesses.\u201d According to others the future is used for the past: \u201cAnd I took unto me faithful witnesses.\u201d It may, however, be taken literally,<sup>5</sup><i class="footnote">As future.</i> \u201cthat I should take as witnesses for me.\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class="footnote">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \u201cWhat!\u201d said they; \u201chave we not cause to weep, when we find that the very spot of which the law has said, \u2018The stranger that cometh nigh shall be put to death\u2019 (Num. xviii. 7), has now become the abode of foxes?\u201d (Lam. v. 18.) \u201cAnd for the same reason,\u201d returned R. Akiba, \u201cdo I rejoice. It is written: \u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\u2019 etc. (Mic. iii. 12). Zachariah foretold: \u2018There shall yet old men and women dwell in the streets of Jerusalem,\u2019 etc. (Zac. viii. 4). As long as Uriah\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\u201d Thereupon his companions exclaimed, \u201cAkiba, thou hast given us true comfort.\u201d (Talm. Babli Makkoth, 24).</i>'],
            [u'<span>\u05d5\u05d0\u05e7\u05e8\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess.'],
            [u'<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class="footnote">Two years are supposed by I.E. to pass, before the child is able to call, \u201cMy father,\u201d \u201cMy mother.\u201d</i> before the conquest of Samaria.<sup>8</sup><i class="footnote">In the sixth year of the reign of King Hezekiah.</i> <span>\u05d9\u05e9\u05d0</span>. The subject is the indeterminate pronoun \u201cone;\u201d \u201cone will carry away:\u201d<sup>9</sup><i class="footnote">A. V. \u201cshall be taken away.\u201d</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05d3 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cAnd one said to Joseph\u201d (Gen. xlviii. 1).<sup>10</sup><i class="footnote">Comp. ii. 4.</i>'],
            [u'<i>And the Lord spake again</i>. The word \u201cagain\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria.'],
            [u'<i>The water of the Shiloah</i>.<sup>11</sup><i class="footnote">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span>\u05de\u05d9 \u05d4\u05e9\u05d9\u05dc\u05d7</span>, literally: \u201cthe canal,\u201d the water which is conducted by man, or which causes plants (<span>\u05e9\u05dc\u05d7\u05d9\u05dd</span>) to sprout forth; comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cThy plants\u201d (Song iv. 13).<sup>12</sup><i class="footnote">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span>\u05e9\u05dc\u05d7</span> \u201cto send;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\u201d; or from <span>\u05e9\u05dc\u05d7</span> \u201cto make fruitful;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe river which waters the valley through which it flows.\u201d</i>'],
            [u'<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span>\u05d0\u05e4\u05d9\u05e7\u05d9\u05d5</span> Its rapid parts.<sup>13</sup><i class="footnote">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \u201chis channels.\u201d</i> \u2014 comp. Ps. xlii. 2, Song v. 12 \u2014 or \u201cbanks,\u201d according to the context. <span>\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span> \u201cits banks;\u201d some supply <span>;<sup>14</sup><i class="footnote"><span>\u05d2\u05d3\u05e8\u05d5\u05ea\u05d9\u05d5\u2550\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span>.</i>\u05e8</span> comp. <span>\u05e9\u05e8\u05e9\u05d5\u05ea \u2550 \u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span>\u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> it is the <span>\u05e8</span> of reduplication which is dropped in <span>\u05e9\u05e8\u05e9\u05d7</span>; the root is <span>\u05e9\u05e8\u05e9</span>, but we have no instance where a radical <span>\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class="footnote">It is more probable that <span>\u05e9\u05e8\u05e9\u05d3\u05d5\u05ea</span> contains a reduplication of the two radical letters <span>\u05e9 \u05e8</span>; in <span>\u05e9\u05e8\u05e9\u05d5\u05ea</span> the first radical <span>\u05e9</span> alone is repeated; in <span>\u05e9\u05e8\u05d5\u05ea</span> iii. 19, neither is repeated.</i>'],
            [u'<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class="footnote">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>'],
            [u'<span>\u05e8\u05e2\u05d5</span> <i>Break</i>.<sup>17</sup><i class="footnote">A.V., \u201cAssociate yourselves.\u201d\u2014According to I.E. the meaning of the verse is: \u201cPrepare yourselves to destroy nations;\u201d the next verse continues: \u201cIt will all be in vain.\u201d</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou shalt break them\u201d (Ps. ii. 9.) <span>\u05e8\u05c2\u05e2\ufb35</span> as well as <span>\u05d7\u05c2\ufb4a\ufb35</span> are imperatives; like <span>\u05e1\u05c2\ufb31\ufb35</span> \u201csurround\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed.'],
            [u'<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span>\u05e2\u05e6\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span>\u05e2\u05f4\u05d5</span>). According to R. Moses Hakkohen, <span>\u05d9</span> is dropped, and it should be <span>\u05d9\u05e2\u05d5\u05e6\u05d5</span> like <span>\u05d6\u05db\u05d5\u05e8\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class="footnote">If this is the exact form of the word meant by Ibn Ezra, he must have read <span>\u05d6\u05b0\u05db\ufb35\u05e8\ufb35</span> like <span>\u05d9\u05b0\u05e2\ufb35\u05e6\ufb35</span>. Our editions have <span>\u05d6\u05b0\u05db\u05c2\u05e8\ufb35</span>.</i> <span>\u05db\u05d9 \u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span>\u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span> \u201cImmanuel\u201d being the name of the prophet\u2019s son.'],
            [u'<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \u201cThe hand of the Lord was upon me\u201d (Ez. xxxvii. 1). <span>\u05d5\u05d9\u05e1\u05e8\u05e0\u05d9</span> <i>And instructed me</i>. The <span>\u05e1</span> has a dagesh to compensate for the absence of the <span>\u05d9</span>, which is the first radical;<sup>19</sup><i class="footnote">Ibn Ezra had the reading <span>\u05d5\u05b4\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span>; if he had <span>\u05d5\u05b0\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span> he would certainly not have explained it as future Kal, with <span>\u05d5</span> conversive, and supposed the omission of a radical <span>\u05d9</span>; since this word is perfectly regular, being the Pi\xebl past with <span>\u05d5</span> conjunctive of <span>\u05d9\u05e1\u05e8</span>.</i> comp. <span>\u05d0\u05b6\ufb46\u05b8\u05e8\u05b0\u05da\u05b8</span> \u201cI formed thee\u201d (Jer. i. 5).<sup>20</sup><i class="footnote">Future Kal of <span>\u05d9\u05e6\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \u201cUnclean lips\u201d (vi. 5).<sup>21</sup><i class="footnote">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>'],
            [u'<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \u201cAnd their fear,\u201d etc., which refers to the King of Assyria<sup>22</sup><i class="footnote">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7).'],
            [u'<span>\u05d0\u05ea\u05d5</span> <i>Him</i> is added, although <span>\u05d0\u05ea</span> is before the noun, as in many instances; or it means \u201cHim alone.\u201d<sup>23</sup><i class="footnote">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \u201cfor he is a man of God, he is holy\u201d (2 Kings iv. 9). <span>\u05de\u05e2\u05e8\u05d9\u05e6\u05db\u05dd</span> is either an adjective, \u201cYour dreadful one,\u201d or participle, \u201cwho in truth makes you fear.\u201d<sup>24</sup><i class="footnote">It is God who causes the terror, not the King of Assyria.</i>'],
            [u'<span>\u05d5\u05d4\u05d9\u05d4</span> And he\u2014namely, the King of Assyria\u2014shall be. <span>\u05dc\u05de\u05e7\u05d3\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span>\u05dc\u05d0\u05d1\u05df <sup>25</sup><i class="footnote">The construction of the phrase, according to I. E., is: <span>\u05e0\u05d2\u05e3 \u05d5\u05dc\u05d0\u05d1\u05df \u05e0\u05d2\u05e3 \u05d5\u05d4\u05d9\u05d4 \u05dc\u05de\u05e7\u05d3\u05e9</span>; but this explanation does not agree at all with the accents; <span>\u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u0591\u05e9</span> is separated by a pause from the following words.</i>.\u05e0\u05b6\u05d2\u05b6\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class="footnote">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\u2014Here I. E. again neglects the accents, which join <span>\u05dc\u05e4\u05d7 \u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span>, and separate <span>\u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span> from <span>\u05dc\u05d9\u05d5\u05e9\u05d1 \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>.</i>'],
            [u'<i>By them</i>. By the gin and snare.'],
            [u'<span>\u05e6\u05d5\u05e8</span> According to some <span>\u05e0</span> of the root is dropped; <span>\u05e0\u05e6\u05d5\u05e8 \u2550 \u05e6\u05d5\u05e8</span> \u201ckeep;\u201d but more correctly it is explained, \u201cBind up;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cAnd bind up\u201d (Deuter. xiv. 25). <span>\u05e6\u05d5\u05e8</span> has, then, the same meaning as in the parallel phrase, <span>\u05d7\u05ea\u05d5\u05dd</span> \u201cseal.\u201d\u2014Do not reveal these prophecies, the testimony and the law.\u201d <span>\u05dc\u05de\u05d5\u05e8\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class="footnote"><span>\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cDisciples,\u201d \u201cpersons that are learning;\u201d originally adj. \u201clearning.\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span>\u05ea\u05dc\u05de\u05d9\u05d3\u05d9</span> \u201cmy pupils.\u201d'],
            [u'<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission.'],
            [u'<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly.'],
            [u'<i>To you</i>. He addresses his pupils. <span>\u05d4\u05de\u05e6\u05e4\u05e6\u05e4\u05d9\u05dd</span> <i>That peep</i>. <span>\u05e6\u05b4\u05e4\u05b0\u05e6\u05b5\u05e3</span> has a meaning similar to <span>\ufb48\u05b4\ufb31\u05b5\u05e8</span>; comp. <span>\u05d0\u05e6\u05e4\u05e6\u05e3</span> \u201cI shall peep\u201d (xxxviii. 14). <span>\u05d5\u05d4\u05de\u05d4\u05d2\u05d9\u05dd</span>. Hiphil. \u201cAnd they that cause others to mutter.\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class="footnote">A. V.: \u201cShould not a people seek unto their God?\u201d</i> This is the reply.<sup>29</sup><i class="footnote">To those that advise to consult wizards and \u201cthem that have familiar spirits.\u201d</i> \u201cSurely such is a people that seeketh unto his God!\u201d sarcastically and ironically said.<sup>30</sup><i class="footnote">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \u201cHow could one seek unto the lifeless idols for the benefit of the living!\u201d'],
            [u'<span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> <i>Concerning</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span>\u05dc</span> has the same meaning as in <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13). <span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> \u201cConcerning the law and the testimony<sup>32</sup><i class="footnote">The words <span>\u05db\u05d9 \u05e2\u05d5\u05d3</span> are a corruption of <span>\u05d5\u05d4\u05ea\u05e2\u05d5\u05d3\u05d4</span>.</i> contained in the prophecy.\u201d\u2014<i>They will surely</i><sup>33</sup><i class="footnote">A. V., \u201cIf they speak not.\u201d</i> <i>speak according to this word</i>, etc. They will say : \u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\u201d According to some <span>\u05dc\u05ea\u05d5\u05e8\u05d4</span> is an oath, \u201cby the law;\u201d but we find no analogy to this in Scripture.'],
            [u'<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them.'],
            [u'<span>\u05de\u05e2\u05d5\u05e3</span> <i>Dimness</i>. Comp. <span>\u05e2\u05d9\u05e4\u05ea\u05d4</span> \u201cdarkness\u201d (Job x. 22). <span>\u05de\u05e0\u05d3\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class="footnote">A. V.: \u201cAnd they shall be driven.\u201d</i> Comp. <span>\u05d5\u05d4\u05e0\u05d3\u05d7\u05d9\u05dd</span> \u201cAnd they that are scattered\u201d (xxvii. 13); the construction of the sentence is perhaps <span>\u05d0\u05e4\u05dc\u05d4 \u05de\u05e0\u05d3\u05d7 \u05d5\u05de\u05e2\u05d5\u05e3</span> \u201cDimness of darkness is scattered about;\u201d by this construction the masculine form of <span>\u05e4\u05e0\u05d5\u05d3\u05d7</span> is explained.<sup>35</sup><i class="footnote"><span>\u05de\u05e0\u05d3\u05d7</span> masc., agrees with <span>\u05de\u05e2\u05d5\u05e3</span>, but not with the fem., <span>\u05d0\u05e4\u05dc\u05d4</span>.</i>'],
            [u'<span>\u05de\u05d9 \u05dc\u05d0 \u05de\u05d5\u05e2\u05e3 \u05d5\u05d2\u05d5\u05f3</span> \u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\u201d According to others, \u201cThe enemy will not be able to hurry<sup>36</sup><i class="footnote"><span>\u05de\u05d5\u05e2\u05e3</span> Lit. \u201cflying.\u201d It is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\u201d<sup>37</sup><i class="footnote">A. V., \u201cNevertheless the dimness shall not be such as was in her vexation.\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class="footnote">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\xe6a.<sup>39</sup><i class="footnote">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class="footnote">This reference is to prove that the plural \u201cnations\u201d is used for \u201cIsrael.\u201d</i> <span>\u05d1\u05e2\u05de\u05de\u05d9\u05da</span> \u201cAmongst thy people\u201d (Judg. v. 14).']],
           [[u'<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes.'],
            [u'<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span>\u05dc\u05d5 \u05d4\u05d2\u05d3\u05dc\u05ea \u05d4\u05e9\u05de\u05d7\u05d4</span> \u201cUnto him thou hast increased the rejoicing;\u201d<sup>1</sup><i class="footnote">A. V., \u201cAnd not increased the joy.\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class="footnote">Keri (<span>\u05e7\u05e8\u05d9</span> the Chald\xe6an participle passive of <span>\u05e7\u05e8\u05d0</span> \u201cto read\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span>\u05db\u05ea\u05d9\u05d1</span> the Chaldaean participle passive of <span>\u05db\u05ea\u05d1</span> \u201cto write\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \u201cTo whom thou hast never before given so great rejoicing;\u201d comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no such dread before\u201d (Ps. liii. 6).<sup>3</sup><i class="footnote">Comp. also xxiii. 13, <span>\u05d6\u05d4 \u05d4\u05e2\u05dd \u05dc\u05d0 \u05d4\u05d9\u05d4</span>. According to Ibn Ezra, <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05db\u05de\u05d5\u05d4\u05d5 \u05d6\u05d4 \u05d4\u05e2\u05dd</span> \u201cThere was not such a people before.\u201d</i>'],
            [u'<span>\u05e1\u05d1\u05dc\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class="footnote">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span>\u05e1\u05c2\u05d1\u05b6\u05dc</span> and <span>\u05e1\u05b5\u05d1\u05b6\u05dc</span> \u201cburden.\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> <i>Thou hast broken</i>. The <span>\u05d4</span> has Pathah on account of the succeeding guttural (<span>\u05d7</span>); comp. <span>\u05d4\u05b7\u05d7\u05dc\u05d5\u05ea</span> \u201cThou hast begun\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class="footnote">Hiphil past of <span>\u05d4\u05ea\u05ea</span> \u201cto break.\u201d</i> The second person refers to God, as in <span>\u05d4\u05e8\u05d1\u05d9\u05ea</span> \u201cThou hast multiplied.\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class="footnote">Comp. Judges vii. and viii.</i>'],
            [u'<span>\u05e1\u05d0\u05d5\u05df</span>. According to some, this word is related to <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d and the meaning of the whole phrase is, \u201cGod gave to Assyria the full measure according to her deeds.\u201d Some say, that by metathesis <span>\u05e1\u05d0\u05d5\u05df</span> is said for <span>\u05d0\u05e1\u05d5\u05df</span> \u201cmishap;\u201d<sup>7</sup><i class="footnote">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span>\u05db\u05e9\u05d1 \u2550 \u05db\u05d1\u05e9</span> \u201clamb;\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span>\u05e1\u05d5\u05d0\u05df</span>, which is a verb (participle Kal), we see that <span>\u05e0</span> is radical; the meaning of <span>\u05e1\u05d0\u05df</span> is \u201cto cry loudly.\u201d <sup>8</sup><i class="footnote">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span>\u05d1\u05e8\u05e2\u05e9</span>, \u201cwith confused noise.\u201d According to this explanation the meaning of the phrase in question is : \u201cFor all kinds of noise raged furiously.\u201d</i> <span>\u05d5\u05e9\u05de\u05dc\u05d4 \u05de\u05d2\u05d5\u05dc\u05dc\u05d4 \u05d1\u05d3\u05de\u05d9\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \u201cthe garment which rolled in the blood of murdered people,\u201d etc. <span>\u05dc\u05e9\u05e8\u05e4\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class="footnote">A. V., \u201cBut this shall be with burning.\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36).'],
            [u'<i>For unto us</i>, etc. \u201cAll this has come to pass through the merit of the child that is born unto us.\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class="footnote">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span>\u05d9\u05dc\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \u201cchild\u201d <span>(\u05d9\u05dc\u05d3)</span>. <span>\u05e4\u05dc\u05d0 \u05d9\u05d5\u05e2\u05e5 \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05d0\u05d1\u05d9 \u05e2\u05d3</span>. According to some, these expressions are names of God, and the following <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span>\u05e4\u05dc\u05d0</span> \u201cwonder,\u201d <sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i> because God did wonders in his days; <span>\u05d9\u05d5\u05e2\u05e5</span> \u201ccounselling;\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span>\u05d0\u05dc \u05d2\u05d1\u05d5\u05e8</span> \u201cMighty chief;\u201d for Hezekiah was powerful; <span>\u05d0\u05d1\u05d9 \u05e2\u05d3</span> \u201cThe father of perpetuity,\u201d because the reign of the house of David was prolonged through his merits: <span>\u05e2\u05b7\u05d3</span> has here the same meaning as in lviii. 15. <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cPrince of peace\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22.'],
            [u'<span>\u05dc\u05e1\u05e8\u05d1\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class="footnote"><span>\u05e4\u05e9\u05d8</span> and <span>\u05de\u05d3\u05e8\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class="footnote">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span>\u05dc\u05de\u05e8\u05d1\u05d4</span>, according to the Ketib <span>\u05dc\u05d4\u05dd \u05e8\u05d1\u05d4 \u2550 \u05dc\u05dd \u05e8\u05d1\u05d4</span>.</i> <span>\u05de\u05e8\u05d1\u05d4</span> is either a noun, \u201cincrease,\u201d like <span>\u05de\u05b7\u05b0\u05e2\u05b7\ufb2b\u05b6\u05d4</span> \u201cwork,\u201d or a regular participle Hiphil, \u201ccausing to increase.\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22.'],
            [u'<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class="footnote"><span>\u05d2\u05d6\u05e8\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual.'],
            [u'<i>Ephraim</i>. The ten tribes.'],
            [u'<i>The bricks are fallen down</i>, etc. A figurative expression for \u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\u201d <span>\u05e9\u05e7\u05de\u05d9\u05dd</span> A kind of inferior fig-trees, \u201csycamores.\u201d'],
            [u'<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel.'],
            [u'<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine.'],
            [u'<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span>\u05d4\u05de\u05db\u05d4\u05d5</span> has two determinations, like <span>\u05d4\u05d0\u05d4\u05dc\u05d9</span> (Jos. xxi. 7), \u201cmy tent.\u201d<sup>14</sup><i class="footnote">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way.'],
            [u'<span>\u05db\u05e4\u05d4</span> <i>Root</i>.<sup>15</sup><i class="footnote">A. V., \u201cBranch.\u201d</i> Comp. <span>\u05d5\u05db\u05e4\u05ea\u05d5</span> \u201cAnd his root\u201d (Job xv. 32). <span>\u05d5\u05d0\u05d2\u05de\u05d5\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class="footnote"><span>\u05e0\u05e8</span> in our editions must be replaced by <span>\u05e8\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>'],
            [u'<i>The ancient</i>, etc. Now the prophet explains that both \u201chead\u201d and \u201croot\u201d signify \u201cthe old;\u201d<sup>17</sup><i class="footnote">\u201cThe old\u201d has here the meaning of \u201cchief,\u201d which <span>\u05d6\u05e7\u05e0\u05d9\u05dd</span> \u201celders\u201d very often has in the Bible.</i> \u201cthe tail\u201d and \u201cthe rush\u201d signify the false prophet.'],
            [u'<span>\u05de\u05d0\u05e9\u05e8\u05d9</span> <i>The leaders of</i>. Here we have <span>\u05d0</span> instead of <span>\u05d9</span>. This process of substituting <span>\u05d0</span> for <span>\u05d9</span> is reversed in <span>\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> \u201cYou boast yourselves\u201d (lxi. 6). In <span>\u05d5\u05de\u05d0\u05e9\u05e8\u05d9\u05d5</span> \u201cAnd they that are led,\u201d is the <span>\u05d0</span> again in the place of <span><sup>18</sup><i class="footnote">Comp. I. E. on i. 17.</i>.\u05d9</span>'],
            [u'<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span>\u05d7\u05e0\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart.'],
            [u'<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span>\u05d5\u05d9\u05ea\u05d0\u05d1\u05db\u05d5</span> Hapax legomenon. \u201cAnd they mount up.\u201d'],
            [u'<span>\u05e0\u05e2\u05ea\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \u201cdark.\u201d<sup>19</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\ng//Z\n"> is the third part of the night; <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nA0000DTTTQNNNNB//9k=\n"> \u201cit was dark.\u201d</i> This verse is closely connected with the preceding, where \u201cthe smoke\u201d is described. R. Moses Hakkohen compares <span>\u05e0\u05e2\u05ea\u05dd</span> with <span>\u05d9\u05d5\u05e2\u05dd</span> \u201cis become dim\u201d (Lam. iv. 1), and explains the <span>\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class="footnote">The <span>\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span>\u05d6 \u05e1 \u05e9 \u05e5</span>. According to R. Moses <span>\u05e0\u05e2\u05ea\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>'],
            [u'<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body.'],
            [u'<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah.']],
           [[u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span> \u201cAnd they that cause to write.\u201d<sup>2</sup><i class="footnote">A. V., \u201cAnd that write.\u201d</i> A verb that governs two accusatives; it is participle Piel. <span>\u05e2\u05de\u05dc \u05db\u05ea\u05d1\u05d5</span> <i>They cause to write grievousness</i>. <span>\u05e2\u05de\u05dc</span> is to be joined with <span><sup>3</sup><i class="footnote">The accents join <span>\u05e2\u05de\u05dc</span> with <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span>. A. V., \u201cGrievousness, which they have prescribed.\u201d</i>.\u05db\u05ea\u05d1\u05d5</span>'],
            [u'<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights.'],
            [u'<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span>\u05db\u05d1\u05d5\u05d3\u05db\u05dd</span> <i>Your Glory</i>. Your army.'],
            [u'All this you have done.<sup>4</sup><i class="footnote">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span>\u05d1\u05dc\u05ea\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Except</i><sup>5</sup><i class="footnote">A. V., \u201cWithout me.\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them.'],
            [u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation.'],
            [u'<i>The people of my wrath</i>. The people with whom I am wroth.'],
            [u'<span>\u05d9\u05d3\u05de\u05d4</span> <i>He meaneth</i>. Comp. <span>\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cI thought\u201d (Num. xxxiii. 56); <span>\u05d3\u05de\u05d9\u05d5\u05df</span> \u201cimagination\u201d (Ps. xvii. 12). \u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\u201d'],
            [u'<i>He will say</i> in his heart.<sup>6</sup><i class="footnote">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations.'],
            [u'<span>\u05db\u05dc\u05e0\u05d5</span> <i>Kalno</i> <span>\u05db\u05dc\u05e0\u05d4 \u2550</span> \u201cKalneh\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span>\u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cEgypt.\u201d'],
            [u'<span>\u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05e2\u05d5\u05d1\u05d3\u05d9 \u05d0\u05dc\u05d9\u05dc \u2550 \u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05d0\u05dc\u05d9\u05dc</span> \u201cTo the kingdoms of worshippers of idols.\u201d <span>\u05d5\u05e4\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd \u05de\u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class="footnote">A. V., \u201cAnd whose graven images did excel them of Jerusalem.\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror.'],
            [u'<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class="footnote">Ibn Ezra refers this passage to Sennacherib\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>'],
            [u'<span>\u05d9\u05d1\u05e6\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \u201cThe fruit of their thoughts\u201d (Jer. vi. 19).'],
            [u'<span>\u05e2\u05e9\u05d9\u05ea\u05d9</span> \u201cI have acted valiantly.\u201d <sup>9</sup><i class="footnote">A. V., \u201cI have done it.\u201d</i> Supply <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvalour.\u201d <span>\u05e0\u05d1\u05d5\u05e0\u05d5\u05ea\u05d9</span> <i>I am prudent</i>. Niphal of <span>\u05d1\u05d9\u05df</span>, verb <span>\u05d5\u05d0\u05e1\u05d9\u05e8 .\u05e2\u05f4\u05d9</span> \u201cAnd I was removing.\u201d Future for the imperfect;<sup>10</sup><i class="footnote">See chap. i., Note 43.</i> comp. <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cthey made.\u201d Ps. cvi. 19. <span>\u05d5\u05e2\u05ea\u05d5\u05d3\u05ea\u05d9\u05d4\u05dd</span> <i>And their treasures</i>. Comp. <span>\u05d5\u05e2\u05ea\u05d3\u05d4</span> \u201cAnd prepare it\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \u201cstrong,\u201d \u201cmighty\u201d\u2014\u201cI subdued those that dwell in strong fortresses.\u201d<sup>11</sup><i class="footnote">This is against the accents, which join <span>\u05db\u05d1\u05f3\u05e8</span> with <span>\u05d5\u05d0\u05e1\u05d9\u05e8</span> and separate it from <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>; besides, the construction of the words, the adverb or object <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> being placed before the verb <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>, is very unusual; the regular order would be <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd \u05db\u05d1\u05d9\u05e8</span> According to I. E. <span>\ufb3b\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>; according to R. Moses Hakkohen <span>\ufb3b\u05b0\ufb2e\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span>\u05d0</span> as radical\u2014comp. <span>\u05d0\u05d1\u05d9\u05e8</span> \u201cthe chief\u201d (1 Sam. xxi. 8)\u2014it means \u201clike a hero.\u201d'],
            [u'<span>\u05dc\u05d7\u05d9\u05dc</span> <i>The riches</i>. Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe wealth\u201d (Deut. viii. 17). <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span>\u05db\u05e0\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs.'],
            [u'<span>\u05d4\u05d2\u05e8\u05d6\u05df</span>. An instrument to cut with. Comp. <span>\u05e0\u05d2\u05e8\u05d6\u05ea\u05d9</span>, \u201cI have been cut.\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span>\u05de\u05e9\u05d5\u05d3</span>. Only one parallel is found to this word; <span>\u05d5\u05d9\u05e9\u05e8</span>, \u201cAnd he cut\u201d (1 Chr. xx. 3); it is derived from a verb <span>\u05e2\u05f4\u05e2</span> (<span>\u05e9\u05e8\u05e8</span>, \u201cto cut\u201d), after the form of <span>\u05de\u05bd\u05e2\ufb4b\u05d6</span>, \u201cstrength.\u201d <sup>12</sup><i class="footnote"><span>\u05de\u05b7\u05e9\ufb4b\u05e8</span> with Dagesh in <span>\u05e9</span> and Pathah under <span>\u05de\u05c7\u05e2\ufb4b\u05d6 ; \u05de</span> has long Kamez under <span>\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span><sup>13</sup><i class="footnote">Ibn Ezra read <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>, while our editions have <span>\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>. Rashi seems also to have read <span>\u05d5\u05d0\u05ea</span>. I. E. does not at all explain the meaning of <span>\u05d0\u05ea</span>; he ignores it entirely as if <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> were the same as <span>\u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05d5\u05ea\u05e0\u05d5\u05e4\u05ea \u2550 \u05d5\u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>.</i>.\u05d5\u05d7\u05e0\u05d5\u05e4\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05db\u05d4\u05e0\u05e4\u05ea \u05e9\u05d1\u05d8 \u2550 \u05db\u05d4\u05e0\u05d9\u05e3 \u05e9\u05d1\u05d8 \u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> \u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\u201d <span>\u05db\u05d4\u05e8\u05d9\u05dd \u05de\u05d8\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class="footnote">A. V., \u201cAs if the staff should lift up itself, as if it were no wood.\u201d</i>'],
            [u'<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span>\u05d9\u05b5\u05e7\u05b7\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span>\u05d5\u05b7\u05d9\u05b5\u05e8\u05b7\u05d3</span>, \u201cAnd he came down\u201d (Ps. xviii. 10.)<sup>15</sup><i class="footnote">Verbs <span>\u05e4\u05f4\u05d9</span> of this class take as a rule a <i>Zer\xe9</i> in the second syllable of the future Kal; <i>e.g</i>., <span>\u05d9\u05b5\u05e6\u05b5\u05d0 \u05d9\u05b5\u05e8\u05b5\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span>\u05d5\u05b7\u05d9\u05c5\u05e8\u05b5\u05d3 \u05d9\u05b5\u05e7\u05b5\u05d3</span>.</i> <span>\u05d9\u05e7\u05d3</span>. <i>A burning</i>. A noun like <span>\ufb3b\u05b0\u05e4\u05c2\u05e8</span>, \u201choar frost\u201d (Ps. cxlvii. 16.)'],
            [u'<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked.'],
            [u'<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class="footnote">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span>\u05de\u05b0\u05dd\ufb4b\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i><sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i> A noun like <span>\u05d9\u05b0\u05e7\u05c2\u05d3</span>; it is not in the construct state. <span>\u05e0\u05d5\u05e1\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span>\u05e0\u05b5\u05e1</span>).'],
            [u'<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down.'],
            [u'<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king.'],
            [u'<span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\u2019s son, which is to be explained now. Supply <span>\u05d9\u05e2\u05e7\u05d1</span>, after the first <span>\u05e9\u05d0\u05e8</span>. \u201cThe remnant of Jacob, that is Judah, will return;\u201d repeat likewise <span>\u05d9\u05e9\u05d5\u05d1</span> before <span>\u05d0\u05dc</span>: \u201cThe remnant of Jacob will return to the mighty God\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1 \u05d0\u05dc \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1,</span>. \u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\u201d <i>Mighty</i>, who is able to help them.'],
            [u'<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\u2014<span>\u05d7\u05e8\u05d5\u05e5</span>, \u201cdecreed;\u201d comp. <span>\u05d7\u05e8\u05e6\u05ea</span>, \u201cthou hast decreed\u201d (1 Kings xx. 40)\u2014by God, will come like a river, overflowing with righteousness.'],
            [u'<span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class="footnote">Supply the feminine noun <span>\u05e0\u05d6\u05e8\u05d4</span>, \u201cdecree,\u201d to the adj. <span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> <span>(</span>1 Kings xx. 40).'],
            [u'<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class="footnote">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d1\u05d3\u05e8\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class="footnote">A.V., \u201cAfter the manner of Egypt.\u201d</i> Sennacherib was then on his march to Egypt.'],
            [u'<span>\u05de\u05e2\u05d8 \u05de\u05d6\u05e2\u05e8</span>. <i>A very little</i>. Supply <span>\u05d1\u05d9\u05de\u05d9\u05dd</span>, \u201cof time.\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span>\u05ea\u05d1\u05dc\u05d9\u05ea\u05dd</span>. <i>Their iniquities</i>. According to some, \u201ctheir destruction;\u201d comp. <span>\u05d1\u05dc\u05d5\u05ea\u05d9</span>, \u201cMy old age\u201d<sup>21</sup><i class="footnote"><span>\u05d7\u05d1\u05dc\u05d9\u05ea</span> is, according to the first explanation another form for <span>\ufb4a\u05b6\u05d1\u05b6\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span>\u05d1\u05dc\u05d4</span>, \u201cto wither,\u201d as <span>\u05ea\u05db\u05dc\u05d9\u05ea</span>, from <span>\u05db\u05dc\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span>\ufb4a\u05b7\u05db\u05b0\u05dc\u05b4\u05d9\u05ea</span> (Ps. cxxxii. 32).'],
            [u'<span>\u05d5\u05db\u05de\u05db\u05ea \u05de\u05d8\u05d4\u05d5\u2550\u05d5\u05de\u05d8\u05d4\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed.'],
            [u'<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\u2019s neck. <span>\u05d5\u05d7\u05d1\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span>\u05d5\u05b0\u05d7\u05b4\ufb31\u05b5\u05dc</span>, \u201cAnd he will destroy\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \u201cJudah will become mighty.\u201d'],
            [u'<span>\u05de\u05e2\u05d1\u05e8\u05d4</span>. \u201cThe passage,\u201d or the name of a place. <span>\u05dc\u05e0\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span>\u05dc\u05dc\u05d5\u05df</span>, \u201cTo stay over night.\u201d (Gen. xxiv. 23.)'],
            [u'<span>\u05e6\u05d4\u05dc\u05d9</span>. <i>Lift up the voice</i>. Comp. <span>\u05de\u05e6\u05d4\u05dc\u05ea</span>, \u201cthe neighing of the horse\u201d (Jer. viii. 16.) <span>\u05d1\u05ea \u05d2\u05dc\u05d9\u05dd</span>. Name of a country. <span>\u05d1\u05ea</span> has here perhaps the same meaning as in <span>\u05d1\u05ea\u05be\u05e6\u05d9\u05d5\u05df</span>. (\u201cThe state of,\u201d \u201cthe people of.\u201d)'],
            [u'<span>\u05d4\u05d2\u05d1\u05d9\u05dd</span>. Name of a place; or \u201cpits;\u201d comp. <span>\u05d2\u05d5\u05d1\u05d0</span>, \u201cpit, in Chaldee.\u201d <span>\u05d4\u05e2\u05d9\u05d6\u05d5</span>. <i>They saved</i><sup>22</sup><i class="footnote">A.V., \u201cGather.\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span>\u05d4\u05e2\u05d6</span>, \u201cSave\u201d (Exod. ix. 19).'],
            [u'<i>And yet</i>, etc. There will yet come a day when he will stay in Nob.'],
            [u'<span>\u05de\u05e1\u05e2\u05e3</span> <i>Shall cut off the branches</i> (<span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>). Comp. <span>\u05dc\u05d0 \u05ea\u05e4\u05d0\u05e8</span> \u201cThou shalt not take off the crown\u201d (<span>\u05e4\u05d0\u05e8</span>, Deut. xxiv. 20); <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he will take away thy root\u201d (Ps. lii. 7). <span>\u05e4\u05d0\u05e8\u05d4</span> <i>Bough</i>. Comp. <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cBranches\u201d (Ez. xvii. 6). <span>\u05d1\u05de\u05e2\u05e8\u05e6\u05d4</span> <i>With strength</i>.<sup>23</sup><i class="footnote">A.V., \u201cTerror,\u201d</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong.\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class="footnote">The addition of <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05db\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span>\u05d5</span>.</i>'],
            [u'<span>\u05d5\u05e0\u05e7\u05e3</span> <i>And he shall cut down</i>. <span>\u05e1\u05d1\u05db\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class="footnote">A. V., \u201cThickets.\u201d</i> <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class="footnote">A. V., \u201cWith iron.\u201d</i> that is, by means of the angel.<sup>27</sup><i class="footnote">\u201cThe angel,\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span>\u05d1\u05d1\u05e8\u05d6\u05dc \u05d0\u05d3\u05d9\u05e8 \u2550 \u05d1\u05d0\u05d3\u05d9\u05e8</span> \u201cBy a mighty axe;\u201d<sup>28</sup><i class="footnote">A. V., \u201cBy a mighty one.\u201d</i> <span>\u05d1\u05e8\u05d6\u05dc</span> is to be supplied from the preceding <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> \u201cwith the axe.\u201d']],
           [[u'The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class="footnote">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>'],
            [u'<span>\u05d7\u05d8\u05e8</span> <i>Rod</i>. Comp. <span>\u05d7\u05d5\u05d8\u05e8\u05d0</span>, the Chald\xe6an translation of <span>\u05d2\u05d6\u05e2 .\u05de\u05d8\u05d4</span> Seed.<sup>2</sup><i class="footnote">A. V., \u201cThe stem.\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \u201cstem,\u201d or \u201cseed.\u201d</i> <span>\u05e0\u05e6\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class="footnote">Comp. ix., note 9.</i>'],
            [u'<span>\u05d5\u05e0\u05d7\u05bd\u05d4</span> <i>And shall rest</i>. Comp. <span>\u05d5\u05e9\u05d1\u05bd\u05d4</span> (Lev. xxiii. 13), \u201cAnd she shall return.\u201d It is a verb <span><sup>4</sup><i class="footnote">The rule is that the third person feminine past Kal of verbs <span>\u05e2\u05f4\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\u2014I.E. means perhaps to say that <span>\u05d5\u05e0\u05d7\u05d4</span> is derived from <span>\u05e0\u05d5\u05d7</span>, not from <span>\u05d9\u05e0\u05d7</span>.</i>.(\u05e0\u05d5\u05d7) \u05e2\u05f4\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20).'],
            [u'<span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class="footnote">A.V. \u201cAnd shall make him of quick understanding.\u201d\u2014I. E. derives <span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> from <span>\u05d4\u05e8\u05d9\u05d7</span>, \u201cto smell,\u201d and explains why this verb has been chosen to signify \u201cto enquire,\u201d or \u201cto investigate properly.\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \u201cby his piety;\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class="footnote">\u201cThe witnesses,\u201d is either to be taken literally and referred to \u201cto hear\u201d alone, or figuratively signifying \u201cthe eye,\u201d and \u201cthe ear,\u201d and referred to both \u201cto see,\u201d and \u201cto hear.\u201d</i> might be false.'],
            [u'The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \u201cNeither shalt thou countenance the poor in his cause\u201d (Exod. xxxiii. 3). <span>\u05d1\u05d9\u05d5\u05e9\u05e8 \u2550 \u05d1\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cWith equity.\u201d <span>\u05dc\u05e2\u05e0\u05d5\u05d9 \u05d0\u05e8\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked.'],
            [u'<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings.'],
            [u'<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span>\u05d5\u05de\u05e8\u05d9\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class="footnote">See c. 1, note 27.</i>'],
            [u'<span>\u05e4\u05e8\u05d4</span> The large cattle; the younger of the breed is called <span>\u05e2\u05d2\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class="footnote">This remark of I. E. is perhaps to explain, why the feminine form <span>\u05e4\u05e8\u05d4</span> is used with the masculine <span>\u05e8\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others.'],
            [u'<span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span>\u05d7\u05d5\u05e8</span> The aperture of the nose or mouth. <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> The eye, which receives the light.<sup>9</sup><i class="footnote"><span>\u05d7\u05d5\u05e8</span> and <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \u201cHole,\u201d \u201cDen.\u201d</i> <span>\u05d4\u05d3\u05d4</span> He stretches forth; <span>\u05d4</span> perhaps for <span>\u05d9</span>. Comp. <span>\u05d9\u05b0\u05e8\ufb35</span> \u201cstretch forth\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class="footnote">According to the first explanation <span>\u05d4\u05d3\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span>\u05d9\u05d3\u05d4</span>, which is considered to be same as <span>\u05d4\u05d3\u05d4</span>.</i>'],
            [u'<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span>\u05db\u05de\u05d9\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd \u2550 \u05db\u05de\u05d9\u05dd \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd</span> \u201cKnowledge will increase, like the water which covers the sea.\u201d The water is never stopped, so knowledge will continually make progress.'],
            [u'<i>To him shall nations seek</i>. \u201cTo him,\u201d that is, to Messiah, \u201cshall nations seek,\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class="footnote">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \u201cthe princes of Babylon, who sent unto him to enquire of the wonder\u201d (2 Chron. xxxii. 31). <span>\u05d1\u05db\u05d1\u05d5\u05d3 \u2550 \u05db\u05d1\u05d5\u05d3</span> \u201cWith honour;\u201d comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15).'],
            [u'<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class="footnote">According to the view \u201cof the majority of commentators\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class="footnote">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class="footnote">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class="footnote">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span>\u05db\u05dc</span> \u201call,\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>'],
            [u'<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class="footnote">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately.'],
            [u'<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class="footnote"><span>\u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> must be supplied in the text; the phrase <span>\u05e9\u05d5\u05e0\u05d0\u05d9\u05d4\u05dd \u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class="footnote">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah.'],
            [u'<span>\u05d5\u05e2\u05e4\u05d5</span> According to some, \u201cAnd they will spread;\u201d<sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i><sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i> comp. <span>\u05de\u05d2\u05dc\u05d4 \u05e2\u05c1\u05e4\u05d4</span> \u201cA roll that was spread\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \u201cthey will rest.\u201d <span>\u05e4\u05dc\u05e9\u05ea\u05d9\u05dd</span> Supply <span>\u05de\u05e7\u05d5\u05dd</span> or <span>\u05d0\u05e8\u05e5</span> \u201cThe place,\u201d or \u201cthe land\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span>\u05de\u05e9\u05de\u05e2\u05ea\u05dd</span>. Supply <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05d0\u05dc</span> or <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05ea\u05d7\u05ea</span> \u201cWill come under their supremacy.\u201d'],
            [u'<span>\u05d5\u05d4\u05d7\u05e8\u05d9\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span>\u05d7\u05e8\u05dd</span> \u201cdoomed to destruction\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span>\u05d1\u05e2\u05d9\u05dd</span> Hapax legomenon. <span>\u05dd</span> is part of the root. The meaning of the word is, \u201cwith strength.\u201d Those that compare it with <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df \u05d1\u05e2\u05d9\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class="footnote">The root of <span>\u05d1\u05e2\u05d9\u05d5</span> is <span>\u05d1\u05e2\u05d4</span>, while in <span>\u05d1\u05e2\u05d9\u05dd</span> the <span>\u05d1</span> is a preposition, and <span>\u05e2\u05d9\u05dd</span> \u201cstrength\u201d is the root.</i> <span>\u05d4\u05e0\u05d4\u05e8</span> The Nile.<sup>21</sup><i class="footnote"><span>\u05d4\u05e0\u05d4\u05e8</span> \u201cThe river\u201d is frequently used as a proper noun for <span>\u05e4\u05b0\u05e8\u05c7\u05ea</span> \u201cEuphrates;\u201d so also in this verse, according to Rashi. But \u201cthe tongue of the Egyptian sea\u201d being mentioned before, it is not impossible that \u201cthe river\u201d refers to the Nile.</i> <span>\u05d5\u05d4\u05d3\u05e8\u05d9\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class="footnote">\u201cMen\u201d and \u201criver.\u201d</i>'],
            [u'<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \u201cutter destruction\u201d and \u201csmiting\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt.']],
           [[u'<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span>\u05db\u05d9</span> <i>Though</i>. Comp. <span>\u05db\u05d9 \u05d7\u05d8\u05d0\u05ea\u05d9 \u05dc\u05da \u05e8\u05e4\u05d0\u05d4 \u05e0\u05e4\u05e9\u05d9</span> \u201cHeal my soul, although I have sinned against thee\u201d (Ps. xli. 5).'],
            [u'<span>\u05d4\u05e0\u05d4 \u05d0\u05dc \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class="footnote">A. V. \u201cGod is my salvation.\u201d</i> and therefore <span>\u05d0\u05d1\u05d8\u05d7</span> \u201cI will dwell in safety.\u201d<sup>2</sup><i class="footnote">A. V. \u201cI trust.\u201d</i> The explanation of <span>\u05d9\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class="footnote">In his Commentary on Ps. cxviii. 17, I. E. explains <span>\u05d5\u05d6\u05de\u05e8\u05ea</span>, but not the meaning of <span>\u05d9\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span>\u05d6\u05de\u05e8\u05ea</span> in the Pentateuch (Exod. xv. 2).'],
            [u'<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water.'],
            [u'<i>And you shall say</i> one to the other. <span>\u05e7\u05e8\u05d0\u05d5</span> Call aloud. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea\u05d9\u05d5</span> His deeds.'],
            [u'<span>\u05d6\u05de\u05e8\u05d5</span> <i>Sing</i>. Comp. <span>\u05d6\u05de\u05e8\u05ea</span> \u201cthe best fruit\u201d (Gen. xliii. 11). Lit. \u201cGive the best and choicest thing.\u201d <span>\u05de\u05d5\u05d3\u05e2\u05ea</span> <i>Known</i>. Participle Hophal. <span>\u05e0\u05d0\u05d5\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span><sup>4</sup><i class="footnote">It agrees therefore with the feminine <span>\u05de\u05d5\u05d3\u05e2\u05ea \u05d6\u05d0\u05ea</span> \u201cthis is known.\u201d</i>.\u05ea</span>'],
            [u'<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst.']],
           [[u'The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class="footnote">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>'],
            [u'<span>\u05e0\u05e9\u05e4\u05d4</span> <i>High</i>. According to some related to <span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> (v. 11) \u201cdimness;\u201d<sup>2</sup><i class="footnote"><span>\u05d4\u05d3 \u05e0\u05e9\u05e4\u05d4</span> Lit. \u201cdark mountain,\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span>\u05e9\u05b0\u05c1\u05de\u05c7\u05d9\u05c5\u05dd</span> \u201cheights\u201d (xli. 18), <span>\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \u201chigh;\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it.'],
            [u'<i>I</i>. God is speaking. <span>\u05dc\u05de\u05e7\u05d3\u05e9\u05d9</span> \u201cThose that are appointed by me for the purpose.\u201d <sup>3</sup><i class="footnote">A. V., \u201cMy sanctified ones.\u201d</i> <i>That rejoice in my highness</i>. \u201cThat are glad to show my might,\u201d or, \u201cwhom I caused to rejoice in the power I gave them.\u201d'],
            [u'<span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class="footnote">A. V., \u201cThe noise of a multitude.\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span>. The root of <span>\u05d4\u05de\u05d5\u05df</span> is <span>\u05d4\u05de\u05d4</span> \u201cresound;\u201d comp. <span>\u05d4\u05d5\u05de\u05d4</span> \u201cbeing in an uproar\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class="footnote">The passages referred to are : \u201cThe kingdom is divided, and given to the Medes and Persians\u201d (Dan. v. 28), \u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\u201d (Ezra v. 13), \u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\u201d \u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\u201d</i> <span>\u05de\u05e4\u05e7\u05d3</span> \u201cHe is appointing officers,\u201d or, \u201che is causing to number;\u201d comp. <span>\u05e4\u05e7\u05d5\u05d3\u05d9\u05dd</span> \u201cnumber. The word <span>\u05de\u05e4\u05e7\u05d3</span> governs two accusatives.<sup>6</sup><i class="footnote">According to the first explanation, <span>\u05de\u05e4\u05e7\u05d3</span> is a denominative from <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer;\u201d according to the second it is derived from <span>\u05e4\u05e7\u05d3</span> \u201cto number.\u201d <span>\u05de\u05e4\u05e7\u05d3\u05d9\u05dd</span> in the Hebrew text is probably a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea \ufb44\u05b0\u05e7\u05bb\u05d3\u05b4\u05d9\u05dd</span>.</i>'],
            [u'<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class="footnote">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \u201ca far country\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \u201cGo up, Elam,\u201d &amp;c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media.'],
            [u'<span>\u05de\u05e9\u05d3\u05d9</span> <i>From the Almighty</i>. \u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\u201d According to others: \u201cFrom a destroying hero\u201d <span>(\u05e9\u05d5\u05d3\u05d3 \u2550 \u05e9\u05d3\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class="footnote">The second explanation is rejected, probably because there is no instance of <span>\u05e9\u05d3\u05d9</span> being used in that sense.</i>'],
            [u'<i>All hands</i>, viz., of the Babylonians.'],
            [u'<span>\u05e4\u05e0\u05d9 \u05dc\u05d4\u05d1\u05d9\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \u201cThe face of the Lehabim;\u201d<sup>9</sup><i class="footnote">Comp. Genesis x. 13.</i> \u201cLehabim\u201d being the name of a nation similar to the Ethiopians.'],
            [u'<span>\u05d0\u05db\u05d6\u05e8\u05d9</span> <i>Cruel</i>. The <span>\u05d9</span> is paragogic, as in <span><sup>10</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> is not of the same kind as that in <span>\u05d0\u05db\u05d6\u05e8\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> as an instance of an adjective with <span>\u05d9\u05d5\u05f4\u05d3 \u05dc\u05d4\u05ea\u05d9\u05d7\u05e1</span>, a formative <span>\u05d9</span> to indicate \u201crelation.\u201d In his Safah Berurah (p. 29), however, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> and <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> as two instances of the paragogic <span>\u05d9\u05d5\u05f4\u05d3 \u05e0\u05d5\u05e1\u05e3</span>) <span>\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span>\u05e0\u05d5\u05e1\u05e3</span> \u201cadditional\u201d in two different meanings, (<i>a</i>) \u201cnot radical but formative;\u201d (<i>b</i>) \u201cnot essential but superfluous.\u201d</i> \u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\xe6ans.'],
            [u'<span>\u05d5\u05db\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd</span> According to some, <span>\ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class="footnote">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \u201cEdom\u201d in Hebrew, \u201cSahil\u201d in Arabic; it is now known by the name \u201cKanopus.\u201d</i> My opinion is<sup>12</sup><i class="footnote">Concerning the four constellations mentioned in the Bible <span>\u05d7\u05b7\u05d3\u05b0\u05e8\u05b5\u05d9 \u05ea\u05b5\u05d9\u05de\u05c7\u05df \u05e2\u05c7\u05e9\u05c1 \ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc \ufb3b\u05b4\u05d9\u05de\u05c7\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> Kanopus and the stars round him; <span>\u05e2\u05e9</span> the Great Bear; <span>\u05db\u05e1\u05d9\u05dc</span> the Heart of the Scorpion; <span>\u05db\u05d9\u05de\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span>\u05db\u05d9\u05de\u05d4</span> is identified with \u201cAlgadia,\u201d or the \u201cHaedi\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span>\u05e2\u05e9</span> is near the north pole; <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> near the south pole; <span>\u05db\u05e1\u05d9\u05dc</span> near the south equinoctial point; <span>\u05db\u05d9\u05de\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span>\u05db\u05e1\u05d9\u05dc</span> is the \u201cHeart of the Scorpion constellation;\u201d it is, however, possible that <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> in this verse\u2014comp. <span>\ufb3b\u05b0\u05e1\u05c7\u05dc\u05b4\u05d9\u05dd</span> \u201cflanks\u201d (Lev. iii. 4)\u2014signifies the stars near the poles.<sup>13</sup><i class="footnote">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span>\u05db\u05e1\u05d9\u05dc</span> \u201cthe Heart of the Scorpion,\u201d and the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> \u201cthe stars on the sides or flanks\u201d of the two poles, hinted at in the dual form of the preceding <span>\u05e9\u05c7\u05c1\u05de\u05b7\u05d9\u05c5\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span>\u05db\u05e1\u05d9\u05dc</span>, and that here, in the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span>, other stars are included; comp. <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201cthe houses of ivory\u201d (Am. iii. 15).<sup>14</sup><i class="footnote">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\u2014<span>\u05d4\u05d5\u05d0 \u05d1\u05e9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05d4\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d5\u05d4\u05d5\u05d0 \u05d0\u05d7\u05d3 \u05de\u05d4\u05dd \u05d0\u05dd \u05db\u05e1\u05d9\u05dc \u05d0\u05d7\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201chouses of ivory\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\u2014though too harshly\u2014rejected by I. E.</i> <span>\u05d9\u05c7\u05d4\u05b5\ufb3c\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class="footnote">A. V. \u201cWill shine.\u201d</i> Its form is like that of <span>\u05d5\u05b7\u05d9\u05c7\u05d7\u05b5\ufb3c\ufb35</span> \u201cand they began\u201d (Judg. xx. 31). Its root is <span>\u05d4\u05dc\u05dc</span>, and it is a transitive verb; comp. <span>\u05d1\u05d4\u05dc\u05d5 \u05d2\u05e8\u05d5</span> \u201cwhen he lights his candle\u201d (Job xxix. 3).<sup>16</sup><i class="footnote">A. V. \u201cWhen his candle shined.\u201d</i> <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7 \u05d7\u05c7\u05e9\u05b0\u05c1\ufb3b\u05b4\u05d9</span> \u201cHe will enlighten my darkness\u201d (Ps. xviii. 29).'],
            [u'<i>The world</i>. Cyrus conquered many countries, as he says; \u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\u201d (Ezr. i. 2).'],
            [u'<span>\u05d0\u05d5\u05e7\u05d9\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span>\u05d9\u05e7\u05e8</span> \u201cto be precious;\u201d comp. <span>\u05d4\u05d5\u05e7\u05e8 \u05e8\u05d2\u05dc\u05da</span> \u201cWithdraw (lit.: make rare) thy foot\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war.'],
            [u'<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \u201cthe fugitive will nowhere find rest.\u201d'],
            [u'<i>And it will be</i>. And the army of the Chald\xe6ans will be <span>\u05de\u05ad\ufb33\u05c7\u05d7</span> <i>chased</i>, by the pursuers. <span>\u05de\u05bb\ufb33\u05c7\u05d7</span> is participle Hophal, like <span>\u05de\u05d5\u05e7\u05d8\u05e8</span> \u201cburnt\u201d<sup>17</sup><i class="footnote">A. V. \u201cIncense.\u201d</i> (Mal. i. 11 ) <span>\u05de\u05bb\ufb32\u05c7\u05e9\u05c1</span> \u201coffered\u201d (ibid.) <span>\u05de\u05bb\ufb46\u05c7\u05d1</span> \u201cset up\u201d (Gen. xxviii. 12).'],
            [u'<i>He will be pierced</i>. He will find no mercy. <span>\u05e0\u05e1\u05e4\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class="footnote">The participle Niphal is called by I. E. \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>). Comp. Zahoth, On the Niphal.</i>'],
            [u'<span>\u05ea\u05e9\u05d2\u05dc\u05e0\u05d4</span> <i>They will be ravished</i>. It is read <span>\u05ea\u05e9\u05db\u05d1\u05e0\u05d4</span> by euphemism.<sup>19</sup><i class="footnote"><span>\u05e9\u05e0\u05dc</span> had originally a loss offensive meaning. Comp. <span>\u05e9\u05c1\u05b5\u05d2\u05b6\u05dc</span> \u201cwife,\u201d \u201cqueen.\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span>\u05e9\u05d1\u05d1</span> \u201cto lie,\u201d but only in reading; the written text was of course not altered by them.</i>'],
            [u'<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter.'],
            [u'<span>\u05ea\u05e8\u05d8\u05e9\u05e0\u05d4</span> They shall dash to pieces.'],
            [u'<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span>\u05d4\u05d1\u05d9\u05ea \u05d4\u05d6\u05d4 \u05d9\u05d4\u05d9\u05d4 \u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthis house which will <small>HAVE BEEN</small> high\u201d (1 Kings ix. 8).<sup>20</sup><i class="footnote">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span>\u05d9\u05d4\u05d9\u05d4</span> is used for the past, while <span>\u05d9\u05e9\u05d5\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span>\u05d9\u05d4\u05d9\u05d4</span> is replaced by <span>\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4</span>). Here even the same word <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> is used once as a past and once as a future.</i>'],
            [u'<span>\u05dc\u05d0 \u05ea\u05e9\u05d1</span> It shall not be inhabited. <span>\u05d9\u05d4\u05dc</span> <i>Shall pitch his tent</i>. <span>\u05d9\u05d0\u05d4\u05dc \u2550 \u05d9\u05d4\u05dc</span> Comp. <span>\u05de\u05d0\u05d6\u05d9\u05df \u2550 \u05de\u05d6\u05d9\u05df</span> \u201clistening\u201d (Prov. xvii. 4). <span>\u05e2\u05e8\u05d1\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span>\u05e2\u05e8\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there.'],
            [u'<span>\u05e6\u05f2\u05dd</span> \u201cBeasts that dwell in the desert\u201d <span>\u05d0\u05d5\u05d7\u05d9\u05dd .(\u05e2\u05b4\u05d9\u05c7\u05d4)</span> hap. leg. \u201cBeasts at whose sight everyone is terrified.\u201d<sup>21</sup><i class="footnote">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \u201cDoleful creatures.\u201d</i> <span>\u05d1\u05e0\u05d5\u05ea \u05d9\u05e2\u05e0\u05d4</span> <i>Owls</i>. A well known kind of birds. <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> \u201cBeasts like Shedim;<sup>22</sup><i class="footnote">In his commentary on Lev. (xvii. 7) I. E. explains <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> according to the context by <span>\u05e9\u05b5\u05c1\u05d3\u05b4\u05d9\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \u201cbeasts in the form of Shedim\u201d (<span>\u05db\u05d3\u05de\u05d5\u05ea \u05e9\u05d3\u05d9\u05dd</span>).</i> \u201cwild goats.\u201d<sup>23</sup><i class="footnote">A. V. \u201cSatyrs.\u201d</i> <span>\u05d0\u05d5\u05d7\u05d9\u05dd</span> might also be taken as a kind of birds.'],
            [u'<span>\u05d0\u05f2\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class="footnote">A. V. \u201cThe wild beasts of the islands.\u201d</i> Plural of <span>\u05d0\u05b7\u05d9\u05c7\u05d4</span> \u201cVulture\u201d (Lev. xi. 14). <span>\u05d5\u05e2\u05e0\u05d4</span> \u201cAnd will sing\u201d<sup>25</sup><i class="footnote">A. V. \u201cCry.\u201d</i> or \u201cAnd will dwell;\u201d comp. <span>\u05de\u05e2\u05d5\u05df</span> \u201chabitation\u201d (Ps. xxvi. 8). <span><sup>26</sup><i class="footnote">A. V. \u201cIn their desolate houses.\u201d</i>\u05d1\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> According to some the same as <span>\u05d1\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> \u201cin his palaces;\u201d comp. Ez. xix. 7; but as the letters\u2014with the exception of <span>\u05d0\u05c4 \u05d4\u05c4 \ufb4b \u05d9\u05c4</span>\u2014do not interchange;<sup>27</sup><i class="footnote">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span>\u05d4\u05de\u05ea\u05d4\u05e4\u05db\u05d9\u05dd</span>.</i> it is better to explain the expression thus : \u201cAnd every one of the vultures will sing with his widows.\u201d <span>\u05d5\u05ea\u05e0\u05d9\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29.']],
           [[u'<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span>\u05d5\u05e0\u05e1\u05e4\u05d7\u05d5</span> <i>And shall be joined</i>. Comp. <span>\u05e1\u05e4\u05d7\u05e0\u05d9</span> \u201cjoin me\u201d (1 Sam. ii. 36).'],
            [u'<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites.'],
            [u'<span>\u05de\u05e2\u05e6\u05d1\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span>\u05de\u05e2\u05e6\u05d1\u05da</span> \u201cfrom thy hardship\u201d refers to the sufferings of the body, <span>\u05de\u05e8\u05d2\u05d6\u05da</span> \u201cfrom thy trouble\u201d to those of the heart.<sup>1</sup><i class="footnote">This distinction between <span>\u05e2\u05e6\u05d1</span> and <span>\u05e8\u05e0\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span>\u05e2\u05e6\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \u201cFrom thy sorrow and from thy fear.\u201d</i>'],
            [u'<span>\u05de\u05d3\u05d4\u05d1\u05d4</span> <i>Gold</i>.<sup>2</sup><i class="footnote">Literally, \u201cshe that exacted gold,\u201d <span>\u05de\u05b7\u05d3\u05b0\u05d4\u05b5\u05d1\u05c7\u05d4</span> being part. fem. Hiphil of <span>\u05d3\u05d4\u05d1</span>. A. V., \u201cThe golden city.\u201d</i> Comp. <span>\u05d3\u05d4\u05d1</span> the Chald\xe6an translation of <span>\u05d6\u05d4\u05d1</span> \u201cgold;\u201d in Arabic it is likewise <span>\u05d3\u05d4\u05d1</span> <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nHT0kCwxJ+yqABr3dNNB//9k=\n">. The gold of the tribute is meant here.'],
            [u'<i>The staff</i>. A figure signifying \u201ckingdom.\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock.'],
            [u'<span>\u05de\u05db\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span>\u05d9\u05d3</span> \u201cof the hand,\u201d or \u201cwith the hand;\u201d comp. <span>\u05d4\u05e9\u05d5\u05ea\u05d9\u05dd \u05d1\u05de\u05d6\u05e8\u05e7\u05d9 \u05f2\u05df</span> \u201cThey that drink wine out of basons [of silver or gold]\u201d<sup>3</sup><i class="footnote">The accents favour this explanation; <span>\u05de\u05b7\ufb3b\u05b7\u05ea\u05ad</span> as well as <span>\u05d1\u05b0\u05de\u05b4\u05d6\u05b0\u05e8\u05b0\u05c5\u05e7\u05ad\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \u201cWho ruled over him that was persecuted without intermission.\u201d The word <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> might, however, be taken in the active sense \u201cpersecuting.\u201d <sup>4</sup><i class="footnote">The text has <span>\u05e4\u05e2\u05d5\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span>\u05de\u05e8\u05d3\u05e3</span> to be <span>\u05e4\u05e2\u05d5\u05dc</span> \u201cpassive,\u201d we must read in the second explanation <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cactive.\u201d I. E. says that although the form is passive, the meaning of the word is active (<span>\u05e4\u05d5\u05e2\u05dc \u05d1\u05d8\u05e2\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \u201ccaused to persecute,\u201d and therefore also \u201cpersecuting.\u201d</i>'],
            [u'<i>Is at rest</i>, since the death of the King of Babylon. <span>\u05e4\u05e6\u05d7\u05d5</span> <i>They break forth</i>. The root <span>\u05e4\u05e6\u05d7</span> in Arabic means \u201cto speak poetically.\u201d'],
            [u'<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts.'],
            [u'<span>\u05e9\u05d0\u05d5\u05dc</span> <i>The grave</i>.<sup>5</sup><i class="footnote">A. V. \u201cHell.\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span>\u05e8\u05c7\u05d2\u05b0\u05d6\u05c7\u05d4</span> (femin.) and <span>\u05e2\u05d5\u05e8\u05e8</span> (mas.). <span>\u05e8\u05e4\u05d0\u05d9\u05dd</span> <i>The dead</i>. The <span>\u05d0</span> is, perhaps, instead of <span>\u05d4</span> (the root being <span>\u05e8\u05e4\u05d4</span> \u201cto be weak\u201d). <span>\u05e2\u05ea\u05d5\u05d3\u05d9</span> <i>The chiefs</i> (lit., \u201cthe he-goats\u201d) Comp. \u201cAn he goat also and a king\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings.'],
            [u'<i>All they</i>, etc. They would, if they could, speak thus. <span>\u05d7\u05dc\u05d9\u05ea</span> <i>Art thou become weak</i>. Root <span>\u05d7\u05dc\u05d4</span> \u201cto be ill;\u201d comp. <span>\u05de\u05d7\u05dc\u05d4</span> \u201cillness.\u201d (Exod. xv. 26).'],
            [u'<span>\u05d9\u05e6\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class="footnote">Piel. of <span>\u05d9\u05e6\u05e2</span>.</i> like <span>\u05d9\u05bb\ufb3c\u05b7\u05d3</span> \u201cwas born\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class="footnote">Hophal of <span>\u05d9\u05e6\u05e2</span>.</i> instead of the past.\u2014As to the masculine form <span>\u05d9\u05e6\u05e2</span> (the subject <span>\u05e8\u05de\u05d4</span> being feminine) compare <span>\u05dc\u05e7\u05d7 \u05de\u05d4\u05dd \u05e7\u05dc\u05dc\u05d4</span> \u201cAnd of them a curse shall be taken up.\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span>\u05d5\u05de\u05db\u05e1\u05da</span>, which is participle masculine,<sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i><sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i> the same remark is to be made.'],
            [u'<span>\u05d4\u05d9\u05dc\u05dc</span> Very probably \u201cLucifer,\u201d as <span>\u05d1\u05df \u05e9\u05d7\u05e8</span> \u201cmorning star\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span>\u05d4\u05d9\u05dc\u05dc</span> (lit., \u201csplendour\u201d); comp. <span>\u05d9\u05d7\u05dc\u05d5</span> \u201cThey shall cause to shine\u201d (xiii. 11). <span>\u05d7\u05d5\u05dc\u05e9</span> <i>Who didst weaken</i>. Comp. <span>\u05d5\u05d9\u05d7\u05dc\u05d5\u05e9</span> \u201cAnd he defeated\u201d (Exod. xvii. 13). According to others: \u201cWho didst cast lots;\u201d<sup>9</sup><i class="footnote">Comp. <span>\u05d7\u05dc\u05e9\u05d9\u05dd</span> \u201cLots.\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span>\u05e7\u05dc\u05e7\u05dc \u05d1\u05d7\u05e6\u05d9\u05dd</span> \u201cHe divined by arrows\u201d (Ez. xxi. 26).<sup>10</sup><i class="footnote">This is said of the king of Babylon, when he came to attack Jerusalem.</i>'],
            [u'<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class="footnote">A. V. \u201cThe mount of the congregation.\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span>\u05de\u05d5\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cthe synagogues of God\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \u201cin the sides of the north;\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class="footnote">Comp. Ps. xlviii. 3, \u201cMount Zion, on the sides of the north.\u201d I. E. remarks, <span>\u05d1\u05e6\u05e4\u05d5\u05df \u05d9\u05e8\u05d3\u05e9\u05dc\u05d9\u05dd</span> \u201con the north side of Jerusalem.\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span>\u05e2\u05d9\u05e8 \u05d3\u05d5\u05d3</span> \u201cthe city of David,\u201d which is also called <span>\u05de\u05e6\u05d3\u05ea \u05e6\u05d9\u05d5\u05df</span>, \u201cthe stronghold of Zion,\u201d or <span>\u05e6\u05d9\u05d5\u05df</span> \u201cZion,\u201d and <span>\u05d4\u05e8 \u05e6\u05d9\u05d5\u05df</span> \u201cthe mount Zion.\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \u201cthe mount of the house of the Lord,\u201d \u201cthe holy mount,\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>'],
            [u'Join this verse to the following : \u201cThou hast said, I will ascend,\u201d etc. \u201cbut thou shalt be brought down,\u201d etc. <span>\u05d0\u05d3\u05de\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span>\u05ea</span> being absorbed by <span>\u05d3</span>; the Dagesh in <span>\u05de</span> proves that it is Hithpael.<sup>13</sup><i class="footnote">The Dagesh in <span>\u05de</span> distinguishes it from the Niphal; <span>\u05d0\u05b6\u05e0\u05b0\ufb33\u05c7\u05de\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05c7\u05de\u05b6\u05d4</span> is the Niphal, <span>\u05d0\u05b6\u05ea\u05b0\ufb33\u05b7\ufb3e\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05b7\ufb3e\u05b6\u05d4</span> the Hithpael.</i>'],
            [u'<span>\u05d9\u05e9\u05d2\u05d9\u05d7\u05d5</span>. They shall look. <span>\u05d0\u05dc\u05d9\u05da \u05d9\u05ea\u05d1\u05d5\u05e0\u05e0\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class="footnote">A. V. \u201cThey shall narrowly look upon thee.\u201d</i>'],
            [u'<span>\u05ea\u05d1\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class="footnote">The masculine suffix in <span>\u05d5\u05b0\u05e2\u05c7\u05e8\u05c7\u05d9\u05d5</span> is supposed to refer to <span>\u05ea\u05d1\u05dc</span>. See Note 21.</i> Some refer the suffix to <span>\u05de\u05d3\u05d1\u05e8</span> \u201cwilderness,\u201d others to the Babylonian king, explaining <span>\u05d5\u05e2\u05e8\u05d9\u05d5 \u05d4\u05e8\u05e1</span> \u201che hath pulled down his own cities.\u201d <span>\u05dc\u05d0 \u05e4\u05ea\u05d7</span>. <i>He did not open</i>. Supply, \u201ctheir prison.\u201d<sup>16</sup><i class="footnote">It is not clear whether I. E. takes <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd \u2550 \u05d1\u05d9\u05ea\u05d4</span> \u201cprison,\u201d or supplies <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd</span>, and besides the verb <span>\u05dc\u05e9\u05d5\u05d1</span> \u201cto return;\u201d the rendering of the whole phrase would accordingly be, \u201cHe opens not their prison, that they return home.\u201d</i>'],
            [u'<i>In his house</i>. Which he had prepared for himself, that is \u201cthe grave;\u201d comp. \u201cman goeth to his long home\u201d (Eccl. xii. 5).'],
            [u'There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class="footnote">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \u201cPrepare slaughter for his sons\u201d (ver. 21).<sup>18</sup><i class="footnote">The question seems to be, whether this prophecy (verses 4\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \u201cPrepare slaughter <i>for his children</i>,\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span>\u05db\u05e0\u05e6\u05e8</span> As a bough. <span>\u05de\u05d8\u05d5\u05e2\u05e0\u05d9</span> <i>Pierced</i>. Comp. <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nppoGmmmgaaaaD//Z\n"> (<span>\u05d8\u05e2\u05df</span>) \u201cto pierce\u201d in Arabic. According to some,\u2014who in a rather circuitous way derive it from <span>\u05d8\u05e2\u05df</span> \u201cto load,\u201d comp. <span>\u05d8\u05e2\u05e0\u05d5</span> \u201cload\u201d (Gen. xlv. 17)\u2014\u201cfull.\u201d<sup>19</sup><i class="footnote"><span>\u05de\u05d8\u05e2\u05e0\u05d9 \u05d7\u05e8\u05d1</span> \u201cfull of wounds with the sword.\u201d A. V., \u201cThrust through with a sword.\u201d</i> <span>\u05de\u05d5\u05d1\u05e1</span> <i>Trodden</i>, A verb <span>\u05e2\u05f4\u05d5</span>; (root <span>\u05d1\u05d5\u05e1</span>.)'],
            [u'<span>\u05ea\u05d7\u05e8</span> <i>Thou shall be joined</i>. The radical <span>\u05d0</span> is dropped;<sup>20</sup><i class="footnote">Root <span>\u05d0\u05d7\u05d3</span> \u201cto join.\u201d</i> comp. <span>\u05d0\u05d4\u05d1</span> \u201cI love\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span>\u05d9</span> is omitted, and the word is derived from <span>\u05d9\u05d7\u05d3</span> \u201cto be together.\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \u201cAnd he pulled down his cities\u201d (ver. 17).<sup>21</sup><i class="footnote">According to this remark, the suffix in <span>\u05e2\u05e8\u05d9\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span>\u05ea\u05d1\u05dc</span> \u201cthe world.\u201d V. 17, I. E. seems to be of opinion that it refers to <span>\u05ea\u05d1\u05dc</span>, introducing the other explanation by <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> \u201cSome say.\u201d</i>'],
            [u'<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span>\u05e2\u05e8\u05d9\u05dd</span> Enemies.<sup>22</sup><i class="footnote"><span>\u05e6\u05e8\u05d9\u05dd\u2550\u05e2\u05e8\u05d9\u05dd</span>. The interchange of <span>\u05e6</span> and <span>\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\xe6an ones, <i>e.g.</i> <span>\u05e2\u05d9\u05e8\u2550\u05e6\u05d9\u05e8</span> \u201cmessenger;\u201d <span>\u05d0\u05e8\u05e2 \u2550 \u05d0\u05e8\u05e5</span> \u201cearth.\u201d A. V., \u201cCities.\u201d</i> Comp. <span>\u05e2\u05e8\u05da</span> \u201cthine enemy\u201d (1 Sam. xxviii. 16). <span>\u05d5\u05de\u05dc\u05d0\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span>\u05d5\u05dc\u05d0 \u05de\u05dc\u05d0\u05d5\u2550\u05d5\u05de\u05dc\u05d0\u05d5</span>. According to others : \u201cthe face of the world will then be filled with cities,\u201d because the Babylonian kings will no longer be the masters of the earth.'],
            [u'<span>\u05e9\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class="footnote">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span>\u05e9\u05d0\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class="footnote">A. V., \u201cRemnant.\u201d</i> Comp. Lev. xx. 6. The father is meant. <span>\u05e0\u05d9\u05df</span> Son. <span>\u05e0\u05db\u05d3</span> Grandson.<sup>25</sup><i class="footnote">A. V., \u201cNephew.\u201d</i>'],
            [u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> A well known animal. According to some <span>\u05e7\u05e4\u05d5\u05d3</span> is derived from <span>\u05e7\u05e4\u05d3</span> \u201cto roll\u201d\u2014comp. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI rolled\u201d (xxxviii 12)\u2014on account of its power of rolling itself together. <span>\u05de\u05d8\u05d0\u05d8\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed.'],
            [u'<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class="footnote">According to I. E. the unchangeable decree of the Lord is called \u201cHis oath;\u201d it is an anthropomorphism.</i> <i>I thought</i>. \u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\u201d'],
            [u'<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains.'],
            [u'<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn.'],
            [u'<i>For the Lord of hosts</i>, etc. \u201cSince the Lord has decreed, who can annul it?\u201d'],
            [u'<span>.<sup>27</sup><i class="footnote">Here a new chapter commences, according to I. E.</i></span><span>\u05d4\u05de\u05e9\u05d0</span> \u201cThe prophecy\u201d<sup>28</sup><i class="footnote">A. V., \u201cBurden.\u201d</i> or \u201ca parable in the prophetic style,\u201d as is apparent from the words \u201cFor out of the serpent\u2019s root,\u201d etc.'],
            [u'<span>\u05e6\u05e4\u05e2</span> <i>Cockatrice</i>. It is the same as <span>\u05e6\u05e4\u05e2\u05e0\u05d9</span> (xi. 8); it is more dangerous than the serpent.\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span>\u05e9\u05e8\u05e3 \u05de\u05e2\u05d5\u05e4\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents.'],
            [u'<span>\u05d1\u05db\u05d5\u05e8\u05d9 \u05d3\u05dc\u05d9\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05ea\u05da</span> <i>And thy remnant</i> Thy children; comp. <span>\u05dc\u05d0\u05d7\u05e8\u05d9\u05ea\u05d5</span> \u201cto his posterity\u201d (Dan. xi. 4).'],
            [u'<span>\u05d4\u05d9\u05dc\u05d9\u05dc\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \u201cthat the Lord hath founded Zion\u201d (ver. xxxii).<sup>29</sup><i class="footnote">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span>\u05d1\u05d5\u05d3\u05d3</span> <i>Alone</i>. Related to <span>\u05d1\u05bc\u05b8\u05d3\u05b8\u05d3</span> \u201calone.\u201d <span>\u05d1\u05de\u05d5\u05e2\u05d3\u05d9\u05d5</span> <i>In his castles.<sup>30</sup><i class="footnote">A. V., \u201cIn his appointed times.\u201d <span>\u05de\u05d5\u05e2\u05d3</span> admits both meanings: \u201cthe appointed time,\u201d and \u201cthe appointed place.\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone.'],
            [u'<span>\u05d5\u05de\u05d4 \u05d9\u05e2\u05e0\u05d4 \u05de\u05dc\u05d0\u05db\u05d9 \u05e0\u05d5\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class="footnote">See iii. 12. A. V., \u201cWhat shall one then answer the messengers of the nation.\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them.']],
           [[u'<span>\u05d1\u05dc\u05d9\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class="footnote">A. V., \u201cIn the night.\u201d</i> <span>\u05dc\u05d9\u05dc</span> is in the construct state. It is an elliptical expression for \u201cin the night of such and such a day of the week.\u201d<sup>2</sup><i class="footnote">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \u201cthe house,\u201d but not the qualifying genitive. If <span>\u05dc\u05b5\u05d9\u05dc</span> could only be the construct state, the whole sentence, <span>\u05e9\u05d3\u05d3 \u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span>\u05de\u05d5\u05d0\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class="footnote">A. V., \u201cOf Moab.\u201d</i> <span>\u05d1\u05de\u05d5\u05d0\u05d1\u2550\u05de\u05d5\u05d0\u05d1</span>; the preposition <span>\u05d1</span> is omitted.<sup>4</sup><i class="footnote">\u201cAr\u201d and \u201cKir\u201d being proper nouns, cannot govern a genitive; <span>\u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05de\u05d5\u05d0\u05d1</span> are therefore explained by I. E. to be identical with <span>\u05e2\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span>.</i> <span>\u05e0\u05d3\u05de\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class="footnote">A. V., \u201cBrought to silence.\u201d</i> Comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cand I shall destroy\u201d<sup>6</sup><i class="footnote">On Hos. iv. 5, I. E. remarks that <span>\u05d3\u05de\u05d4</span> followed by <span>\u05d0\u05dc</span> signifies \u201cto be similar,\u201d without <span>\u05d0\u05dc</span> \u201cto destroy.\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7.'],
            [u'<span>\u05d4\u05d1\u05d9\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class="footnote">A. V., \u201cTo Bajith.\u201d</i> <span>\u05d9\u05d5\u05e9\u05d1 \u05d4\u05d1\u05d9\u05ea\u2550\u05d4\u05d1\u05d9\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class="footnote">I. E. does not take \u201cthe high places\u201d as in apposition \u201cto Bajith and Diabon,\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span>\u05d1\u05de\u05d4</span> \u201ca high place,\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span>\u05e0\u05e8\u05d5\u05e2\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span> \u201chis pledge for the debt\u201d<sup>9</sup><i class="footnote"><span>\u05d2\u05e8\u05d5\u05e2\u05d4</span> can be participle passive fem. Kal of <span>\u05d2\u05d3\u05e2</span> \u201cto cut,\u201d or a noun like <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvictory.\u201d (Ex. xxxii. 18); the former is rejected, probably because <span>\u05d5\u05e7\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span>\u05e4\u05bc\u05b0\u05e2\u05d5\u05bc\u05dc\u05b8\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span>\u05e2\u05d6\u05d5\u05d1\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span>\u05d5\u05d1\u05d7\u05d1\u05e8\u05ea\u05d5</span> \u201cAnd with his stripes\u201d (liii. 5) is certainly nearer and more similar to <span>\u05e0\u05b0\u05bc\u05d3\u05d5\u05bc\u05e2\u05b8\u05d4</span> than is <span>\u05d7\u05b2\u05d1\u05b9\u05dc\u05b8\u05ea\u05d5\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span>\u05d1</span> before <span>\u05db\u05dc \u05d5\u05e7\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d1\u05d7\u05d5\u05d1\u2550\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span>, or by extending the force of the preposition before <span>\u05d1\u05dc \u05d3\u05d0\u05e9\u05d9\u05d5</span>, and referring it also to <span>\u05db\u05dc \u05d6\u05e7\u05df</span>.</i> (Ez. xviii. 7). The preposition <span>\u05d1</span> \u201con\u201d before <span>\u05db\u05dc \u05e8\u05d0\u05e9\u05d9\u05d5</span> governs also <span>.<sup>10</sup><i class="footnote">The passage is to be rendered, according to I. E., \u201cAnd on every beard is cutting.\u201d</i></span><span>\u05db\u05dc \u05d6\u05e7\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class="footnote">The words referred to are <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05d0\u05ea \u05e9\u05d3\u05d9</span>, which are equal to <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05de\u05d0\u05ea \u05e9\u05d3\u05d9</span> \u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\u201d</i>'],
            [u'<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i><sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i> <span>\u05e0\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span>\u05d9\u05d9\u05dc\u05d9\u05dc</span> <i>Shall howl</i>. Comp. <span>\u05d9\u05d9\u05d8\u05d9\u05d1</span> \u201che will do good\u201d<sup>13</sup><i class="footnote">The regular future Hiphil of <span>\u05d9\u05d8\u05d1</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05d8\u05b4\u05d9\u05d1</span>, that of <span>\u05d9\u05dc\u05dc</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05dc\u05b4\u05d9\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly.'],
            [u'<span>\u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05e2\u05d4 \u05dc\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class="footnote">A. V., \u201cHis life shall be grievous unto him.\u201d</i> \u201cThe soul of Moab shall cry out<sup>15</sup><i class="footnote"><span>\u05d9\u05e8\u05e2\u05d4</span> is derived by I. E. from <span>\u05e8\u05d5\u05e2 \u2550 \u05d9\u05e8\u05e2</span> \u201cto cry out.\u201d</i> unto him,\u201d or \u201cthe soul of every one of the armed soldiers will shout and say.\u201d'],
            [u'<span>\u05dc\u05de\u05d5\u05d0\u05d1</span> For Moab. <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4 \u05d5\u05e0\u05d5\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class="footnote">A. V., \u201cHis fugitives.\u201d</i> The bars of the country cry, etc.; comp. \u201cHowl, O gate\u201d (xiv. 31); or \u201cHer bars have been brought to Egypt,\u201d<sup>17</sup><i class="footnote">Zoan is, according to Targum and LXX., \u201cTanis\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class="footnote">Against Jerusalem, after having conquered Moab.</i> or \u201cto Zoar<sup>19</sup><i class="footnote">See Gen. xiii. 10, xix. 22.</i> near Sodom\u201d; in either case <span>\u05e2\u05e0\u05dc\u05ea \u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca heifer of three years old\u201dis in apposition to Zoar;<sup>20</sup><i class="footnote">I. E. does not explain why Zoar or Zoan is called \u201ca heifer of three years old.\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4</span> being equivalent to <span>\u05d1\u05d5\u05e8\u05d7\u05d9\u05d4</span> \u2014not to <span>\u05d1\u05e8\u05d5\u05d7\u05d9\u05d4</span> for how could a participle passive be formed of a neuter verb!\u2014\u201cher fugitive men came to Zoar.\u201d <span>\u05d9\u05e2\u05e2\u05e8\u05d5</span> <i>They shall raise up</i>. The second <span>\u05e2</span> is not radical, but the reduplication of the radical <span>\u05e2</span>. The form is irregular.<sup>21</sup><i class="footnote">The regular Polel of <span>\u05e2\u05d5\u05e8</span> is <span>\u05d9\u05b0\u05e2\u05b9\u05e8\u05b5\u05e8\u05d5\u05bc</span>.</i>'],
            [u'<i>Nimrim</i>. Name of a place.<sup>22</sup><i class="footnote">It is not clear whether I. E. takes only <span>\u05e0\u05de\u05e8\u05d9\u05dd</span> or <span>\u05de\u05d9 \u05e0\u05de\u05e8\u05d9\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span>\u05de\u05e9\u05de\u05d5\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class="footnote">A. V., \u201cDesolate.\u201d</i> It is a noun; for were it participle Hiphil of a verb <span>(\u05e9\u05de\u05dd) \u05e2\u05f4\u05e2</span>, the <span>\u05e9</span> would have Hirek <span>(\u05de\u05b0\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05b9\u05ea)</span>.'],
            [u'<span>\u05d9\u05ea\u05e8\u05d4</span> <i>Abundance</i>. A noun. <span>\u05e2\u05e9\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span>\u05d5\u05e4\u05e7\u05d3\u05ea\u05dd</span> <i>And that which they have laid up</i>. Comp. <span>\u05e4\u05e7\u05d3\u05d5\u05df</span> \u201cthat which hath been delivered him to keep\u201d (Lev. v. 23).\u2014\u201cThey will carry their treasures to the willows of the brook, to hide them there,\u201d or better \u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\u201d that is, they will carry their property to another place, where it may be kept for them.'],
            [u'<span>\u05e2\u05d3</span> <i>Unto</i>. To be repeated before <span>\u05d1\u05d0\u05e8 \u05d0\u05dc\u05d9\u05dd</span> \u201cunto Beer Elim.\u201d'],
            [u'<span>\u05d3\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span>\u05e0\u05d5\u05e1\u05e4\u05d5\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class="footnote">A. V., \u201cMore.\u201d</i> Supply <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils;\u201d comp. <span>\u05de\u05dc\u05d5\u05ea \u05e2\u05d6\u05d5\u05ea\u2550\u05e2\u05d6\u05d5\u05ea</span> \u201cimpertinent words\u201d (Prov. xviii. 23). <span>\u05db\u05d9 \u05d0\u05e9\u05d9\u05ea</span> <i>For I will bring</i>. To be repeated before <span>\u05dc\u05e4\u05dc\u05d8\u05ea</span>: \u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\u201d']],
           [[u'<span>\u05db\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class="footnote">A. V., \u201cThe lamb.\u201d</i> A species of camel, that runs swiftly; comp. <span>\u05d4\u05db\u05e8\u05d9</span> \u201cthe swift messenger\u201d<sup>2</sup><i class="footnote">Literally, \u201cthe rider on the dromedary\u201d or \u201cits leader.\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span>\u05d4\u05db\u05e8</span> \u201cthe dromedary,\u201d is called <span>\u05de\u05d5\u05e9\u05dc \u05d0\u05e8\u05e5</span> \u201cthe ruler of the earth,\u201d because its strides over the ground are the greatest;<sup>3</sup><i class="footnote">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span>\u05db\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class="footnote">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \u201cThe dromedary of the ruler of the land.\u201d According to this opinion, we must assume that the word <span>\u05db\u05e8</span> \u201cdromedary\u201d is here used instead of <span>\u05db\u05e8\u05d9</span> \u201cthe rider.\u201d</i>'],
            [u'<span>\u05d5\u05d4\u05d9\u05d4</span> <i>And he</i><sup>5</sup><i class="footnote">A. V., \u201cIt.\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32.'],
            [u'<i>Take counsel</i>, etc. The prophet says to Moab, \u201cBefore this misfortune befalls thee, take counsel for thyself.\u201d <span>\u05e4\u05dc\u05d9\u05dc\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201ceating\u201d (1 Kings xxi. 32); comp. <span>\u05e4\u05dc\u05d9\u05dc\u05d9\u05dd</span> \u201cjudges\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span>\u05e0\u05d3\u05d7\u05d9\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class="footnote">The difference between <span>\u05e0\u05d3\u05d7</span> and <span>\u05e0\u05d5\u05d3\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee.'],
            [u'<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class="footnote">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span>\u05d4\u05de\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span>\u05de\u05e6\u05e5</span> \u201cto suck,\u201d or \u201cto press; comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cYou press out\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class="footnote">The plural of the verb <span>\u05ea\u05de\u05d5</span> does not agree with the singular <span>\u05e8\u05d5\u05de\u05e1</span>; I. E. supplies therefore the word <span>\u05de\u05d7\u05e0\u05d5\u05ea</span> \u201carmies,\u201d as the noun governing the genitive <span>\u05e8\u05d5\u05de\u05dd</span> \u201cof the oppressor.\u201d</i>'],
            [u'<span>\u05d1\u05d7\u05e1\u05d3</span> For the piety<sup>9</sup><i class="footnote">The throne will be established as a reward for the piety of Hezekiah. A. V., \u201cIn mercy,\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span>\u05de\u05d4\u05d9\u05e8</span> <i>Quick</i>.<sup>10</sup><i class="footnote">A. V., \u201chasting.\u201d</i> Root <span>\u05de\u05d4\u05e8</span> \u201cto be quick;\u201d comp. <span>\u05de\u05d4\u05e8\u05d4</span> \u201cquickly.\u201d'],
            [u'<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span>\u05e0\u05d0</span> <i>Proud</i>. The omission of the <span>\u05d4</span> is irregular.<sup>11</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span> \u201cto be proud.\u201d Kimchi compares <span>\u05e0\u05bc\u05b5\u05d0\u05b6\u05d4 \u2550 \u05e0\u05bc\u05b5\u05d0</span> with <span>\u05e8\u05b5\u05e2\u05b6\u05d4 \u2550 \u05e8\u05b5\u05e2\u05b7</span> \u201cfriend.\u201d</i> <span>\u05dc\u05d0 \u05db\u05df \u05d1\u05d3\u05d9\u05d5</span> <i>His branches</i><sup>12</sup><i class="footnote">A. V., \u201clies.\u201d \u201cBranches\u201d is a figurative expression for \u201cchildren:\u201d the meaning of the whole phrase is, \u201chis children will not be as proud as he is.\u201d</i> <i>will not be so</i>. Comp. <span>\u05d1\u05d3\u05d9\u05dd</span> \u201cbranches\u201d (Ez. xvii. 6). Others render <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dand <span>\u05db\u05df</span> \u201cright\u201d; comp. Num. xxvii. 7. As to <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dcomp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy words\u201d (Job xi. 3).'],
            [u'<span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9 \u05e7\u05d9\u05e8 \u05d7\u05e8\u05e9\u05ea \u05ea\u05d4\u05d2\u05d5 \u05d0\u05da \u05e0\u05db\u05d0\u05d9\u05dd</span> Some explain, \u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cfoundations,\u201d comp. the Chald\xe6an <span>\u05d0\u05bb\u05e9\u05c1\u05b7\u05d9\u05b8\u05d0</span> \u201cthe foundations\u201d (Ezra iv. 12). I, however, prefer to connect <span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9</span> with <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cflagons\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\u2014\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\u201d<sup>13</sup><i class="footnote">In both explanations the words <span>\u05d0\u05da \u05e0\u05d1\u05d0\u05d9\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span>\u05d4\u05b6\u05dd</span> \u201cthey,\u201d that is the foundations; in the second <span>\u05d0\u05e0\u05d7\u05e0\u05d5</span> \u201cwe.\u201d</i>'],
            [u'<span>\u05e9\u05d3\u05de\u05d5\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class="footnote">A. V., \u201cFields.\u201d</i> Comp.Deut.xxxii.32. <span>\u05d0\u05de\u05dc\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class="footnote">A. V., \u201cLanguish.\u201d</i> Each of them languisheth.<sup>16</sup><i class="footnote">See c. ii., Note 18.</i> <span>\u05d1\u05e2\u05dc\u05d9 \u05e0\u05d5\u05d9\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class="footnote">A. V., \u201cThe lords of the heathen.\u201d</i> Comp.<sup>18</sup><i class="footnote">The instances quoted are to prove the use of the plural of nouns denoting \u201cmaster\u201d or \u201clord\u201d in reference to an individual.</i> <span>\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d5\u05e1\u05e3</span> \u201cthe master of Joseph\u201d (Gen. xxxix. 20). <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cto his owner\u201d (Ex. xxi. 34). The king<sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cThe kings of Assyria are meant,\u201d but the instances quoted by I. E. show that <span>\u05d1\u05e2\u05dc\u05d9</span> signifies \u201cchief,\u201d not \u201cchiefs.\u201d We must therefore read either <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05dc\u05da \u05d0\u05e9\u05d5\u05e8</span>, \u201cAnd this is the king of Assyria,\u201d or <span>\u05d0\u05d5 \u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cor the kings of Assyria are meant thereby.\u201d In the latter case a second explanation is given, which leaves to the plural <span>\u05d1\u05e2\u05dc\u05d9</span> its proper meaning \u201cchiefs.\u201d</i> of Assyria is meant by <span>\u05d1\u05e2\u05dc\u05d9 \u05d4\u05e0\u05d5\u05d9\u05dd</span> \u201cthe chief of nations.\u201d <span>\u05d4\u05dc\u05de\u05d5</span> <i>Have broken down</i>. Root <span>\u05d4\u05dc\u05dd</span> \u201cto smite;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d4</span> \u201cAnd she smote\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span>\u05e9\u05dc\u05d5\u05d7\u05ea\u05d9\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class="footnote">A. V., \u201cHer branches.\u201d</i> Comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da \u05e4\u05e8\u05d3\u05e1 \u05d3\u05de\u05d5\u05e0\u05d9\u05dd</span> \u201cthy plants an orchard of pomegranates\u201d (Song iv. 13). <span>\u05e0\u05d8\u05e9\u05d5</span> <i>They spread</i>. Comp. <span>\u05e0\u05d8\u05d5\u05e9\u05d9\u05dd</span> \u201cspread\u201d (2 Sam. xxx. 16).'],
            [u'<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span>\u05e2\u05dc</span> \u201cfor.\u201d<sup>21</sup><i class="footnote">Before <span>\u05e0\u05e4\u05df</span> \u201cFor the vine of Sibma.\u201d</i> <span>\u05d0\u05e8\u05d9\u05d5\u05da</span> <i>I will water thee</i>. An irregular form; <span>\u05d9</span> is instead of <span>\u05d5</span>, and <span>\u05d5</span> instead of <span>\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span>\u05e7\u05d9\u05e6\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span>\u05d4\u05d9\u05d3\u05d3 .(\u05e7\u05b7\u05d9\u05b4\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>'],
            [u'<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class="footnote">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> <i>He will shout</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cblowing the trumpet\u201d (Lev. xxiii. 24); <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> is Polel of a verb <span>\u05d4\u05d9\u05d3\u05d3</span>.<sup>24</sup><i class="footnote">Root <span>\u05e8\u05d5\u05e2</span> \u201cto shout.\u201d</i> <span>\u05e2\u05f4\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>'],
            [u'<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking.'],
            [u'<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span>\u05d5\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc</span> \u201cAnd he shall not prevail.\u201d The second explanation is preferable.<sup>25</sup><i class="footnote">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>'],
            [u'<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class="footnote">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \u201chath spoken,\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding.'],
            [u'<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class="footnote">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span>\u05d5\u05e0\u05e7\u05dc\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201cShall be diminished, and but very few will remain.<sup>28</sup><i class="footnote">A. V., \u201cShall be contemned, with all that great multitude.\u201d</i> <span>\u05dc\u05d0 \u05db\u05d1\u05d9\u05e8</span> \u201cNot great,\u201d<sup>29</sup><i class="footnote">A. V., \u201cFeeble.\u201d</i> quantitative; comp. <span>\u05db\u05d1\u05d9\u05e8\u05d9\u05dd</span> \u201cmany\u201d (Job xxxiv. 24), or \u201cNot great,\u201d qualitative; the meaning of the phrase is \u201cthere will not be left of them any great man;\u201d comp. <span>\u05db\u05d1\u05d9\u05e8</span> \u201cgreat\u201d (Job xxxvi. 5).']],
           [[u'<span>\u05de\u05d5\u05e1\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class="footnote">Hiphil of <span>\u05e1\u05d5\u05e8</span> \u201cto depart;\u201d <span>\u05de\u05d5\u05e1\u05e8</span> is participle Hophal: \u201ccaused to depart,\u201d or \u201ctaken away.\u201d</i><span>\u05d4\u05e1\u05d9\u05e8</span> \u201cHe took away\u201d (xviii. 5). <span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cDamascus is taken away from being a city.\u201d Join <span>\u05de\u05d5\u05e1\u05e8</span> with the feminine noun <span>\u05d3\u05de\u05e9\u05e7</span>, although it has a masculine form. More correctly, however, <span>\u05d3\u05de\u05e9\u05e7</span> may be taken as equal to <span>\u05e2\u05dd \u05d3\u05de\u05e9\u05e7</span> \u201cthe people of Damascus,\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cThe people of Damascus will be taken away from the city.\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class="footnote">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cand she will be,\u201d is used. <span>\u05de\u05e2\u05d9</span> <i>Heap</i>. Comp. <span>\u05dc\u05e2\u05d9\u05d9\u05dd</span> \u201cto heaps\u201d (Ps. lxxix. 1); the <span>\u05de</span> is not radical.'],
            [u'<i>The cities</i>, etc. This was caused by the king of Assyria.'],
            [u'<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class="footnote">According to the Hebrew text: \u201cWhen Sennacherib came, he took <span>(\u05ea\u05e4\u05e9)</span> Damascus and also Samaria with its fortresses.\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span>\u05ea\u05e4\u05e9</span>, the Niphal <span>\u05e0\u05ea\u05e4\u05e9\u05d4</span>, and translate \u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \u201cThe glory of Jacob shall be made thin\u201d (ver. 4). Others explain, \u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\u201d<sup>5</sup><i class="footnote"><span>\u05db\u05db\u05d1\u05d5\u05d3 \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is, according to this explanation, to be translated by \u201cas if it were a glory for the children of Israel,\u201d or \u201cnearly a glory,\u201d etc. For both significations of the prefix <span>\u05db</span> a sufficient number of instances can be adduced.</i>'],
            [u'<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity.'],
            [u'<i>And it shall be</i>, the first time.<sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span>\u05db\u05d0\u05e1\u05e3 \u05e7\u05e6\u05d9\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span>\u05d4\u05e7\u05d5\u05e6\u05e8</span> \u201cthe harvestman,\u201d must be supplied before <span>\u05e7\u05e6\u05d9\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class="footnote">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span>\u05e8\u05e4\u05d4\u2550\u05e8\u05e4\u05d0</span> \u201cto be weak,\u201d or from some other source.</i>'],
            [u'<span>\u05db\u05e0\u05d5\u05e7\u05e3</span> <i>As the shaking of</i>. Comp. <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he will cut down\u201d (x. 34); <span>\u05d9\u05e0\u05e7\u05d5\u05e4\u05d5</span> \u201clet them kill\u201d (xxix. 1). <span>\u05d0\u05de\u05d9\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe uppermost bough.\u201d</i> Comp. <span>\u05d4\u05d0\u05de\u05d9\u05e8\u05da</span> \u201cHe hath exalted thee\u201d (Deut. xxvi. 18); the word <span>\u05d0\u05de\u05d9\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201cchief.\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \u201cberries.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class="footnote"><span>\u05e4\u05d5\u05e8\u05d9\u05d4</span> is not an attribute to <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, because it is feminine, while <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch\u201d is masculine, but to the noun referred to by the pronoun <span>\u05d4\u05b8</span> \u201cher,\u201d that is, \u201cthe olive tree.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> means accordingly, \u201cIn the branches of her that is fruitful.\u201d A. V., \u201cIn the outmost fruitful branches thereof.\u201d</i>'],
            [u'<span>\u05d9\u05e9\u05e2\u05d4 \u05d4\u05d0\u05d3\u05dd \u05e2\u05dc \u05e2\u05e9\u05d4\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class="footnote">It is remarkable that I. E. makes a similar remark on all passages where the verb <span>\u05e9\u05e2\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord.'],
            [u'<span>\u05d5\u05d4\u05d7\u05de\u05e0\u05d9\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class="footnote">A. V., \u201cNor the images.\u201d</i> The <span>\u05e0</span> is not radical; comp. <span>\u05e8\u05d7\u05de\u05e0\u05d9\u05d5\u05ea</span> \u201cmerciful\u201d (Lam. iv. 10). <span>\u05d7\u05de\u05e0\u05d9\u05dd</span> are images made like chariots in honour of the sun <span>(\u05d7\u05b7\u05de\u05bc\u05b8\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3).'],
            [u'<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \u201cthey\u201d the Canaanites are meant. <span>\u05d4\u05d7\u05e8\u05e9</span> <i>The tree</i>.<sup>13</sup><i class="footnote">A. V., \u201cBough.\u201d</i> Comp. Ezek. xxxi. 3. <span>\u05d5\u05d4\u05d0\u05de\u05d9\u05e8</span> \u201cAnd the uppermost branch.\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class="footnote">This remark is caused by the change of the number from the plural in <span>\u05e2\u05e8\u05d9 \u05de\u05e2\u05d6\u05d5</span> \u201chis strong cities,\u201d to the singular in <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cAnd she shall be.\u201d</i>'],
            [u'<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span>\u05e0\u05e2\u05de\u05e0\u05d9\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201cto flourish.\u201d A. V., \u201cpleasant.\u201d</i> <span>\u05d6\u05e8</span> means likewise \u201cgrowing quickly.\u201d <span>\u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05e9\u05d5\u05e8\u05e7 \u05d6\u05e8 \u2550 \u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05d6\u05e8</span> \u201cAnd a branch of a thriving vine-tree.\u201d<sup>16</sup><i class="footnote">A. V., \u201cWith strange slips.\u201d</i>'],
            [u'<span>\u05ea\u05e9\u05d2\u05e9\u05d2\u05d9</span> <i>Thou shalt make to grow</i>. Root <span>\u05e9\u05e0\u05d0</span> \u201cto be large;\u201d comp. <span>\u05e9\u05e0\u05d9\u05d0</span> \u201cgreat.\u201d \u201cThou shalt make it to grow quickly.\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class="footnote">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span>\u05e0\u05d3</span> There will depart.<sup>18</sup><i class="footnote">A. V., \u201cShall be a heap.\u201d</i> <span>\u05e7\u05e6\u05d9\u05e8</span> <i>The branch</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe harvest.\u201d</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cin my branch\u201d (Job xxix. 19).'],
            [u'<span>\u05e0\u05d7\u05dc\u05d4</span> <i>Sore</i>.<sup>20</sup><i class="footnote">A. V., \u201cGrief\u201d</i> Supply <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d to which the word is an attribute <span>(\u05de\u05db\u05d4 \u05e0\u05d7\u05dc\u05d4 \u2550 \u05e0\u05d7\u05dc\u05d4)</span>, \u201ca sore plague;\u201d comp. <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5</span> \u201cand their meat plenteous\u201d (Hab. i. 16) \u2550 <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4</span>.<span><sup>21</sup><i class="footnote">The assumption of the ellipsis of <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d is based on the difference in respect to the genders of the noun <span>\u05d9\u05d5\u05dd</span> (masc.), and the adjective <span>\u05e0\u05d7\u05dc\u05d4</span> (fem.); the same is the case in <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d1\u05e8\u05d9\u05d0\u05d4</span>, which is explained by I. E. to be equal to <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4 \u05d1\u05e8\u05d9\u05d0\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span>\u05d5\u05db\u05d0\u05d1 \u05d0\u05e0\u05d5\u05e9</span> \u201cand of desperate sorrow;\u201d with <span>\u05d0\u05e0\u05d5\u05e9</span> con-connect <span>\u05d5\u05d9\u05d0\u05e0\u05e9</span> \u201cand it was very sick\u201d (2 Sam. xii. 15). \u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\u201d'],
            [u'<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span>\u05d9\u05e9\u05d0\u05d5\u05df</span> <i>That make a rushing</i>. It is of the same root <span>(\u05e9\u05d0\u05d4)</span> as <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise.\u201d The <span>\u05e0</span> in <span>\u05e9\u05d0\u05d5\u05df</span> is not radical;<sup>22</sup><i class="footnote">Root <span>\u05e9\u05d0\u05d4</span> \u201cto rush.\u201d</i> the form of the noun is like that of <span>\u05d6\u05d3\u05d5\u05df</span> \u201cpride\u201d (Prov. xi. 2).'],
            [u'<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i>'],
            [u'<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class="footnote">By this remark, I. E. meant perhaps to say that \u201ceventide\u201d is to be considered as a figurative expression, signifying \u201cdistress,\u201d \u201canxiety.\u201d</i> <span>\u05d1\u05dc\u05d4\u05d4</span> <i>Trouble</i>. Comp. <span>\u05d1\u05dc\u05d4\u05d5\u05ea</span> \u201cterror\u201d (Ez. xxvi. 21); <span>\u05d1\u05d4\u05dc\u05d4 \u2550 \u05d1\u05dc\u05d4\u05d4</span> like <span>\u05db\u05d1\u05e9 \u2550 \u05db\u05e9\u05d1</span> \u201clamb.\u201d <i>And he is not</i>. \u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class="footnote">See c. xvi., note 27.</i>']],
           [[u'<span>\u05d4\u05d3\u05d9</span> <i>Oh !</i><sup>1</sup><i class="footnote">A. V., \u201cWoe.\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span>\u05e6\u05dc\u05e6\u05dc</span> <i>Shadowing</i>. Reduplication of <span>\u05e6\u05dc</span> \u201cshadow.\u201d A shady land is identical with \u201ca wide land.\u201d<sup>2</sup><i class="footnote">The idea of connecting \u201cshady\u201d with \u201cwide,\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class="footnote">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>'],
            [u'<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \u201cthe rivers\u201d mentioned before, <span>\u05e0\u05d5\u05d9 \u05de\u05de\u05e9\u05da \u05d5\u05de\u05d5\u05e8\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class="footnote">A. V., \u201cScattered and peeled.\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span>\u05de\u05df \u05d4\u05d5\u05d0</span> <i>From thence</i>.<sup>5</sup><i class="footnote">A. V., \u201cFrom their beginning.\u201d</i> From that people, or from those rivers.<sup>6</sup><i class="footnote"><span>\u05de\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u2550 \u05de\u05df \u05d4\u05d5\u05bc\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span>\u05d4\u05d5\u05d0</span> a reference to the plural <span>\u05e0\u05d4\u05e8\u05d9</span> \u201crivers,\u201d is very strange. Instead of <span>\u05e0\u05d4\u05e8\u05d9</span> we have perhaps to read <span>\u05e2\u05b5\u05d1\u05b6\u05e8 \u05e0\u05d4\u05e8\u05d9</span></i> <span>\u05e0\u05d5\u05d9 \u05e7\u05d5 \u05e7\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class="footnote">A. V., \u201cA nation meted out.\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span>\u05d5\u05de\u05d1\u05d5\u05e1\u05d4</span> And therefore it is trodden down. <span>\u05d1\u05d6\u05d0\u05d5</span> <i>They have spoiled</i>. <span>\u05d0</span> is to replace the second <span>\u05d6</span> of the root which is omitted; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are thin\u201d<sup>8</sup><i class="footnote">Root <span>\u05d3\u05dc\u05dc</span> \u201cto be poor.\u201d <span>\u05d3\u05dc\u05dc\u05d5 \u2550 \u05d3\u05dc\u05d9\u05d5</span> as <span>\u05d1\u05d6\u05d6\u05d5 \u2550 \u05d1\u05d5\u05d0\u05d5</span>.<br>8a I. E. himself is of opinion that <span>\u05d1\u05bc\u05b8\u05d6\u05d5\u05bc \u2550 \u05d1\u05d6\u05d0\u05d5</span>. See Moznaim, sub voce, <span>\u05d4\u05de\u05ea\u05d7\u05dc\u05e4\u05d9\u05dd</span>, and Zahoth, On the Numerals, sub voce <span>\u05e2\u05e9\u05e8\u05d9\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \u201ckings;\u201d comp. \u201cThe water of the river\u201d<sup>9</sup><i class="footnote">To this phrase Isaiah adds the explanation: \u201cThe king of Assyria.\u201d</i> (viii. 7).'],
            [u'<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib.'],
            [u'<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class="footnote">In order to remove the anthropomorphism, \u201cGod takes rest,\u201d I. E. substitutes for \u201cGod,\u201d or the pronoun referring to Him, the word <span>\u05e9\u05db\u05d9\u05e0\u05d4</span> (lit. \u201cdwelling,\u201d) \u201cthe divine glory revealed in His works.\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span>\u05d5\u05d0\u05d1\u05d9\u05d8\u05d4</span> \u201cAnd I shall see.\u201d<sup>11</sup><i class="footnote">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span>\u05de\u05db\u05d5\u05e0\u05d9</span> instead of <span>\u05d1\u05de\u05db\u05d5\u05e0\u05d9</span>\u2014the word is quoted by I. E. without <span>\u05d1</span>\u2014and explained by this remark, the exceptional construction of the verb <span>\u05d4\u05d1\u05d9\u05d8</span> with a noun without the preposition <span>\u05d1</span>; he says that it has the meaning of <span>\u05e8\u05d0\u05d4</span> \u201cto see,\u201d which governs the accusative.</i> <span>\u05de\u05db\u05d5\u05e0\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span>\u05d0\u05d5\u05d9\u05e8 \u05e6\u05d7 \u2550 \u05e6\u05d7</span> \u201cPure air.\u201d<sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i><sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i> <span>\u05e2\u05dc\u05d9 \u05d0\u05d5\u05e8</span> <i>After rain</i>. Comp. <span>\u05e2\u05e0\u05df \u05d0\u05d5\u05e8\u05d5</span> \u201cthe cloud of his rain\u201d<sup>13</sup><i class="footnote">A. V., \u201cHis bright cloud.\u201d</i> (Job xxxvii. 11). The sun is also called <span>\u05d0\u05d5\u05e8</span>, the moon too,\u2014comp. <span>\u05d0\u05d5\u05e8\u05d9\u05dd \u05d2\u05d3\u05d5\u05dc\u05d9\u05dd</span> \u201cgreat luminaries\u201d<sup>14</sup><i class="footnote">Sun and moon.</i> (Ps. cxxxvi. 7)\u2014because they are the cause of the rain,<sup>14a</sup><i class="footnote">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty.'],
            [u'<span>\u05e0\u05d5\u05de\u05dc</span> <i>Ripening</i>, Comp. <span>\u05d5\u05d9\u05d2\u05de\u05dc</span> \u201cAnd it ripened\u201d (Num. xvii. 23). <span>\u05d9\u05d4\u05d9\u05d4 \u05e0\u05e6\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span>\u05d4\u05d6\u05dc\u05d6\u05dc\u05d9\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span>\u05d4\u05e0\u05d8\u05d9\u05e9\u05d5\u05ea</span> The large branches, that spread <span>(\u05e0\u05d8\u05e9)</span> widely. <span>\u05db\u05e8\u05ea \u2550 \u05d4\u05ea\u05d6</span> \u201cHe cut.\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class="footnote">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span>\u05d7\u05de\u05e7 \u05e2\u05d1\u05e8</span> \u201cHath gone, passed by\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\u201d'],
            [u'<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span>\u05dc\u05e2\u05d9\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span>\u05e9\u05c1\u05b5\u05e9\u05c1</span> (Est. i. 6), and <span>\u05e9\u05c1\u05b7\u05d9\u05b4\u05e9\u05c1</span> <span>(1</span> Chron. xxix. 2), \u201cmarble.\u201d <span>\u05d5\u05e7\u05e5</span> <i>And shall summer</i>. Comp. <span>\u05e7\u05d9\u05e5</span> \u201csummer\u201d (Gen. viii. 22). <span>\u05ea\u05d7\u05e8\u05e3</span> <i>Shall winter</i>. Comp. <span>\u05d4\u05b9\u05e8\u05b6\u05e3</span> \u201cwinter\u201d (Gen. viii. 22).\u2014The beasts will remain there to eat the corpses of the killed.'],
            [u'<span>\u05e9\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\u2014\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\u201d etc.<sup>16</sup><i class="footnote">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)']],
           [[u'<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees.'],
            [u'<span>\u05d5\u05e1\u05db\u05e1\u05db\u05ea\u05d9</span> <i>And I will set</i>. Comp. <span>\u05d9\u05e1\u05db\u05e1\u05da</span> \u201cHe will set up\u201d (ix. 10).'],
            [u'<span>\u05d5\u05e0\u05d1\u05e7\u05d4</span> <i>And shall fail</i>. Root <span>\u05d1\u05e7\u05e7</span> \u201cto empty.\u201d Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> \u201cmaketh empty\u201d (xxiv. 1). <span>\u05e0\u05d1\u05e7\u05d4</span> is Niphal of <span>\u05d1\u05e7\u05e7</span>, and is formed like <span>\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be wound about\u201d<sup>1</sup><i class="footnote">The regular form of the Niphal third person fem. sing. past of <span>\u05d1\u05e7\u05e7</span> and <span>\u05e1\u05d1\u05d1</span> is <span>\u05e0\u05b8\u05e1\u05b7\u05d1\u05bc\u05b8\u05d4 \u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4</span>, but the reduplication is very often neglected in the verbs <span>\u05e2\u05d9\u05e2</span>. Comp. <span>\u05d9\u05b8\u05d6\u05b0\u05de\u05d5\u05bc ,\u05d5\u05b0\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> (Gen. xi. 6,7) from <span>\u05d1\u05dc\u05dc</span> and <span>\u05d6\u05d8\u05dd</span>.</i> (Ez. xli. 7). <span>\u05d0\u05d8\u05d9\u05dd</span> <i>Charmers</i>. Comp. <span>\u05d0\u05d8</span> \u201csoftly\u201d (1 Kings xxi. 27); <span>\u05d0\u05d8\u05d9\u05dd</span> signifies \u201cthings that are done secretly.\u201d'],
            [u'<span>\u05d5\u05e1\u05db\u05e8\u05ea\u05d9</span> <i>And I will give over</i>. The <span>\u05db</span> is here, according to some, substituted for <span>\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand were stopped\u201d<sup>2</sup><i class="footnote">The second explanation is not different from the first in substance, but in the wording, because after all <span>\u05e1\u05db\u05e8</span> means the same as <span>\u05e1\u05d2\u05e8</span> \u201cto shut,\u201d \u201cto stop,\u201d \u201cto deliver up,\u201d whether we say that the former is derived from the latter by the change of <span>\u05d2</span> into <span>\u05db</span> or not.</i> (Gen. viii. 2). <span>\u05d0\u05d3\u05e0\u05d9\u05dd \u05e7\u05e9\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class="footnote">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria.'],
            [u'<span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class="footnote">A. V., \u201cAnd shall fail,\u201d \u201cfaileth.\u201d</i> Comp. <span>\u05dc\u05e9\u05d5\u05e0\u05dd \u05d1\u05e6\u05de\u05d0 \u05e0\u05e9\u05ea\u05d4</span> \u201ctheir tongue is dry for thirst\u201d (xli. 17).'],
            [u'<span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5</span> <i>And shall leave.<sup>5</sup><i class="footnote">A. V., \u201cAnd they shall turn far away.\u201d</i></i>. <span>\u05d0</span> is epenthetic. <span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5 \u05e0\u05d4\u05e8\u05d5\u05ea</span> \u201cAnd the people will leave the rivers.\u201d<sup>6</sup><i class="footnote">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span>\u05d3\u05dc\u05dc\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class="footnote">A. V., \u201cShall be emptied.\u201d</i> Comp. <span>\u05d3\u05dc</span> \u201cpoor\u201d (Lev. xiv. 21). <span>\u05d9\u05d0\u05d5\u05e8\u05d9 \u05de\u05e6\u05d5\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe rivers of defence.\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span>\u05e7\u05e0\u05d4 \u05d5\u05e1\u05d5\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span>\u05e7\u05de\u05dc\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class="footnote">A. V., \u201cShall wither.\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9).'],
            [u'<span>\u05e2\u05e8\u05d5\u05ea</span> Some compare it with <span>\u05de\u05ea\u05e2\u05e8\u05d4</span> \u201cspreading himself\u201d (Ps. xxxvii. 35), and say that it means \u201cgreen;\u201d<sup>10</sup><i class="footnote">A. V., \u201cThe paper reeds.\u201d</i> \u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\u201d Others, \u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class="footnote"><span>\u05e2\u05e8\u05d4</span> \u201cto be naked,\u201d \u201cto be without the covering;\u201d <span>\u05e2\u05e8\u05d5\u05ea</span> \u201cnaked places\u201d is, according to this remark, the proper expression for \u201cbanks of rivers which are bare of their usual verdure,\u201d the verdure being, as it were, the covering of the earth.</i>'],
            [u'<span>\u05d5\u05d0\u05e0\u05d5</span> And they shall mourn. <span>\u05d4\u05d3\u05d9\u05d2\u05d9\u05dd</span> <i>The fishers</i>. A noun analogous to <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1\u05b4\u05d9\u05dd</span> \u201cthieves\u201d (i. 23). <span>\u05d7\u05db\u05d4</span> <i>Angle</i>. Comp. <span>\u05d1\u05d7\u05db\u05d4</span> \u201cwith an angle\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d but they are far from being right.<sup>12</sup><i class="footnote">I. E. does not show, why he rejects this derivation; it seems rather probable that <span>\u05d7\u05db\u05d4</span> \u201cangle\u201d is derived from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d because the hook takes hold of the fish in the palate.</i> <span>\u05de\u05db\u05de\u05e8\u05ea</span> Net.'],
            [u'<span>\u05e9\u05e8\u05d9\u05e7\u05d5\u05ea</span> <i>Red</i>.<sup>13</sup><i class="footnote">A. V., \u201cFire.\u201d</i> Some compare it with <span>\u05de\u05e9\u05e8\u05e7</span> \u201ccomb,\u201d but more correctly it is derived from <span>\u05e9\u05d5\u05e8\u05e7</span> \u201cvine branch\u201d (v. 2), and it signifies, \u201chaving the colour of the vine branch,\u201d \u201cred;\u201d comp. <span>\u05e9\u05e8\u05e7\u05d9\u05dd</span> \u201cred\u201d (Zac. i. 8). <span>\u05d7\u05d5\u05e8\u05d9</span> It is either an adjective, meaning \u201cwhite,\u201d<sup>14</sup><i class="footnote">A. V., \u201cNet-works.\u201d</i> or a noun, signifying \u201cfine things,\u201d <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span> being a plural form used instead of <span>\u05d7\u05d5\u05e8\u05d9\u05dd</span>; comp. <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> \u201cthe nobles of\u201d (Jer. xxvii. 20).<sup>15</sup><i class="footnote">As the Hebrew text stands <span>\u05d5\u05db\u05de\u05d5\u05d4\u05d5 \u05d7\u05d5\u05b9\u05e8\u05b5\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> does not contribute anything to the explanation of the irregular form <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span>. The text seems to be incorrect; after <span>\u05db\u05de\u05d5\u05d4\u05d5</span> some instance like <span>\u05d7\u05b7\u05dc\u05d5\u05b9\u05e0\u05b8\u05d9</span> \u201cwindows\u201d (Jer. xxii. 17), or <span>\u05e0\u05bc\u05d5\u05b9\u05d1\u05b7\u05d9</span> \u201cgrasshoppers\u201d (Am. xii. 1) is expected, and instead of <span>\u05d7\u05d5\u05e8\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> we should perhaps read <span>\u05d1\u05d4\u05e8\u05d0\u05d5\u05ea \u05d4\u05d9\u05d5\u05f4\u05d3</span> \u201cthe <span>\u05d9</span> being sounded.\u201d (See Rashi and Michlal Jophi ad locum.)</i>'],
            [u'<span>\u05e9\u05ea\u05d5\u05ea\u05d9\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class="footnote">A. V., \u201cIn the purposes thereof.\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span>\u05e9\u05db\u05e8</span> <i>Sluices</i>. Comp. <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand they were stopped\u201d (Gen. viii. 2), although <span>\u05e9\u05db\u05e8</span> is spelt with <span>\u05e9\u05b9</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05d5\u05e8\u05d9</span> \u201cwhen I depart\u201d (Hos. ix. 12). <span>\u05d0\u05e0\u05de\u05d9 \u05e0\u05e4\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span>(\u05e0\u05e4\u05e9)</span> of the fish.<sup>17</sup><i class="footnote">This explanation is against the accents, which require <span>\u05e9\u05db\u05e8</span> rather to be joined to <span>\u05e2\u05e9\u05d9</span> than to the following word. According to I. E. <span>\u05e9\u05db\u05e8</span> together with <span>\u05e0\u05e4\u05e9 \u05d0\u05e0\u05de\u05d9</span> is one expression, the object to <span>\u05e2\u05e9\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span>\u05e2\u05b9\u05e9\u0596\u05b9\u05b5\u05d9 \u05e9\u05b9\u05b6\u05db\u05a5\u05b6\u05e8 \u05d0\u05b7\u05e0\u05b0\u05de\u05b5\u05d9\u05be\u05e0\u05b8\u0591\u05e4\u05b6\u05e9\u05b9</span>.</i>'],
            [u'<span>\u05d7\u05db\u05de\u05d9 \u05e4\u05e8\u05e2\u05d4, \u05d9\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4 \u2550 \u05d7\u05db\u05de\u05d9 \u05d9\u05d5\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class="footnote">A. V., \u201cThe wise counsellors of Pharaoh.\u201d</i> This is an elliptical expression; comp. <span>\u05e0\u05d7\u05e8\u05d9 \u05e0\u05d7\u05dc\u05d9 \u05d3\u05d1\u05e9</span> \u201cRivers, brooks of honey\u201d<sup>19</sup><i class="footnote">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span>\u05d9\u05e2\u05e6\u05d9</span> is a genitive governed by the first noun <span>\u05d7\u05db\u05de\u05d9</span>: \u201cthe wise of the counsellors of Pharaoh.\u201d</i> (Job xxx. 17). <span>\u05e0\u05d1\u05e2\u05e8\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class="footnote">A. V., \u201cIs become brutish;.\u201d</i> Comp. <span>\u05d1\u05e2\u05e8</span> \u201cfool\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \u201cA son of free men\u201d (Koh. x. 17). Each of them will praise himself: \u201cmy father was wise, my forefathers in days of old were also kings.\u201d'],
            [u'<i>Where are thy wise men</i>, etc. \u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\u201d'],
            [u'<span>\u05e0\u05d5\u05d0\u05dc\u05d5</span> <i>Are become fools</i>. Comp. <span>\u05e0\u05d5\u05d0\u05dc\u05e0\u05d5</span> \u201cwe acted foolishly\u201d (Num. xii. 11). <span>\u05e0\u05e9\u05d0\u05d5</span> <i>They are deceived</i>. Comp. <span>\u05d4\u05e9\u05d9\u05d0\u05e0\u05d9</span> \u201chath beguiled me\u201d (Gen. iii. 13); it is Niphal. <span>\u05e4\u05e0\u05ea</span> <i>The stay</i>. The nobles. Comp. <span>\u05e4\u05e0\u05d5\u05ea</span> \u201cthe chiefs\u201d (Judges xx. 2). <span>\u05e9\u05d1\u05d8\u05d9\u05d4</span> <i>The tribes thereof</i>, that is, \u201cher families.\u201d'],
            [u'<span>\u05e0\u05e1\u05da \u2550 \u05de\u05e1\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \u201cto mingle.\u201d <span>\u05e2\u05d5\u05e2\u05d9\u05dd</span> <i>Perverseness</i>. An irregular form of <span>\u05e2\u05d5\u05d4</span> \u201cto overturn.\u201d Comp. <span>\u05e2\u05b7\u05d5\u05bc\u05b8\u05d4</span> \u201cOverturned\u201d (Ez. xxi. 32).'],
            [u'<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\u201d In the same way the phrase, \u201cpalm-tree and reed,\u201d is to be explained.'],
            [u'<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord.'],
            [u'<span>\u05dc\u05d7\u05e0\u05d0</span> <i>For a terror</i>. Comp. <span>\u05d9\u05d7\u05e0\u05d5</span> \u201cthey reel to and fro\u201d (Ps. cvii. 27). <span>\u05d5\u05d1\u05de\u05d7\u05d5\u05e0\u05d4</span> \u201cand with the compass\u201d<sup>21</sup><i class="footnote">Root <span>\u05d7\u05d5\u05d2 \u2550 \u05d7\u05d2\u05d2</span>, \u201cto move about,\u201d \u201cto stagger,\u201d \u201cto fear.\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant.'],
            [u'<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class="footnote">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \u201cCanaan\u201d is here used for \u201cHebrew.\u201d Rashi explains: \u201cThe holy language spoken by the Israelites, who dwell in Canaan.\u201d</i> <span><sup>23</sup><i class="footnote">A. V., \u201cThe city of destruction.\u201d</i>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span> The name of a town. It is surprising how people can confound <span>\u05d4</span> with <span>\u05d7</span> <span><sup>24</sup><i class="footnote">The Targum has besides the literal translation of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>, namely <span> \u05d3\u05e2\u05ea\u05d9\u05d3\u05d0 \u05dc\u05de\u05d7\u05e8\u05d1 \u05e7\u05e8\u05ea\u05d0</span> \u201ccity of destruction,\u201d also the name <span>\u05d1\u05d9\u05ea \u05e9\u05de\u05e9</span>, \u201cthe city of the sun,\u201d the origin of which some find in the reading of <span>\u05e2\u05d9\u05e8 \u05d4\u05d7\u05e8\u05e1</span>, instead of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>. As to <span>\u05d7\u05e8\u05e1</span> \u201csun,\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\u05d4\u05d4\u05e8\u05e1 with \u05d4\u05d7\u05e8\u05e1)</span>'],
            [u'<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class="footnote">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class="footnote">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \u201cAnd they will worship with sacrifice and meat-offering\u201d (ver. 21).'],
            [u'<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span>\u05d5\u05e8\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class="footnote">According to I. E. <span>\u05de\u05d5\u05e9\u05d9\u05e2 \u05d5\u05e8\u05d1</span> may be explained as <span><i>\u1f10\u03bd \u03b4\u03b9\xe0 \u03b4\u03c5o\u1fd6\u03bd</i></span>: \u201ca deliverer who is also a great man;\u201d \u201ca great deliverer.\u201d It would be a more natural explanation to take <span>\u05e8\u05d1</span> as participle of <span>\u05e8\u05d9\u05d1</span> \u201cto plead;\u201d \u201ca helper and a defender.\u201d</i> Comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8).'],
            [u'<span>\u05d5\u05e2\u05d1\u05d3\u05d5 \u05d1\u05d6\u05d1\u05d7 \u2550 \u05d5\u05e2\u05d1\u05d3\u05d5 \u05d6\u05d1\u05d7</span> \u201cAnd they shall worship with sacrifice.\u201d'],
            [u'<span>\u05d5\u05e8\u05e4\u05d0\u05dd \u05e8\u05e4\u05d0 \u2550 \u05d5\u05e8\u05e4\u05d0</span> And he will surely heal them. <span>\u05d5\u05e0\u05e2\u05ea\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer.'],
            [u'<span>\u05d0\u05e9\u05d5\u05e8\u05d4</span> To Assyria.\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class="footnote">This assertion is probably based on the last words of this verse, <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d0\u05ea \u05d0\u05e9\u05d5\u05e8 \u05d5\u05e2\u05d1\u05e8\u05d5</span>, \u201cAnd the Egyptians shall serve the Assyrians.\u201d (A. V., \u201cwith the Assyrians.\u201d) The Hebrew <span>\u05d0\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \u201cwith.\u201d</i>'],
            [u'<span>\u05e9\u05dc\u05e9\u05d9\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span>\u05d5\u05e9\u05dc\u05e9\u05d9\u05dd</span> \u201cand chiefs\u201d<sup>29</sup><i class="footnote">Literally, according to I. E., \u201cofficers of the third rank.\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class="footnote">If <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> meant \u201cchief,\u201d it would signify, according to I. E., \u201can officer of a lower rank\u201d that had above him the <span>\u05de\u05e9\u05e0\u05d4</span>, \u201cthe officer of the second rank,\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca third\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span>\u05e9\u05dc\u05e9\u05d4</span> \u201cthree,\u201d and explained by \u201cthe third;\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \u201ca blessing in the midst of the land,\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class="footnote">Comp. next verse.</i>'],
            [u'<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \u201che will be a blessing,\u201d etc; or He has blessed each of the three.<sup>32</sup><i class="footnote">The question is here, to which word does the pronoun in <span>\u05d1\u05bc\u05b5\u05e8\u05b0\u05db\u05d5\u05b9</span> \u201che blessed him\u201d refer. The one explanation refers it to \u201cIsrael;\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \u201cIsrael, Egypt, and Assyria,\u201d and explains the singular of the pronoun in the usual way, \u201ceach of them.\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \u201cmy people.\u201d <i>And the work of my hands</i> (and not \u201cmy people\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\xe6an translation renders this passage thus: \u201cBlessed be my people that is in Egypt.\u201d']],
           [[u'<i>Sargon</i>.<sup>1</sup><i class="footnote">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines.'],
            [u'<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class="footnote">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>'],
            [u'<span>\u05d5\u05de\u05d5\u05e4\u05ea</span> <i>And an example</i>.<sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i> Comp. \u201cAnd Ezekiel shall be unto you an example\u201d (Ez. xxiv. 24). <span>\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> Either \u201cin three years from that day,\u201d<sup>4</sup><i class="footnote"><span>\u05d1\u05e2\u05d5\u05d3 \u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd\u2550\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd</span>.</i> or \u201cthree years,\u201d shall Egypt be in misfortune.'],
            [u'<i>Ethiopia</i>, that came to help them. <span>\u05d5\u05b7\u05d7\u05b0\u05b7\u05e9\u05c1\u05d5\u05bc\u05e4\u05b7\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class="footnote">A. V., \u201cAnd uncovered\u201d</i> The first person refers either to the prophet, \u201cthe people whose nakedness he indicated by going naked,\u201d or to God; \u201cthe people whom God hath made bare.\u201d<sup>6</sup><i class="footnote">I. E. considers the ending <span>\u2013\u05b7\u05d9</span> in <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b7\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b5\u05d9</span>, the construct state of the plural <span>\u05d7\u05e9\u05d5\u05e4\u05d9\u05dd</span>.</i> <span>\u05e9\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> Either, \u201cTo the shame of Egypt;\u201d or join <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span>, mentioned before, also to <span>\u05e2\u05e8\u05d5\u05ea</span>, so that <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> is in apposition to <span>.<sup>7</sup><i class="footnote">According to the first explanation <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> refers to the whole sentence. \u201cAll the preceding will be to the disgrace of Egypt;\u201d according to the second, it is the complement to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span> \u201cuncovered with regard to their nakedness.\u201d</i>\u05e9\u05ea</span>'],
            [u'<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\u2014that is, of whose alliance\u2014they were proud.'],
            [u'<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \u201cThis has happened to those to whom we fled,\u201d etc.<sup>8</sup><i class="footnote">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span>\u05d0\u05d9</span> \u201cisland.\u201d</i>']],
           [[u'<span>\u05de\u05d3\u05d1\u05e8 \u05d9\u05dd</span> \u201cThe desert<sup>1</sup><i class="footnote">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\u201d that is, Babylon, which is west of Persia and Media; or \u201cthe desert of the sea,\u201d<sup>2</sup><i class="footnote">The river Euphrates may be called <span>\u05d9\u05dd</span> \u201csea,\u201d on account of its width.</i> <span>\u05d9\u05dd</span> being taken in its original sense, \u201cthe sea.\u201d <span>\u05dc\u05d7\u05dc\u05d5\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class="footnote">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media.'],
            [u'<span>\u05d7\u05d6\u05d5\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class="footnote">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class="footnote">See c. xiii. Note 7.</i> <span>\u05e6\u05d5\u05bc\u05e8\u05b4\u05bd\u05d9</span> <i>Besiege</i>. Root <span>\u05e6\u05d5\u05e8</span> \u201cto besiege;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cand thou wilt besiege\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span>\u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05bd\u05d9</span> \u201creturn\u201d (Ps. cxvi. 7).<sup>6</sup><i class="footnote">The regular form is <span>\u05e6\u05bd\u05d5\u05bc\u05e8\u05b4\u05d9</span>. The accent of the verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05d9\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \u201cNone will be left that should sigh for Babylon;\u201d others, \u201cAll the sighing she has caused, has ceased.\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class="footnote">The text has the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018All sighing thereof;\u2019\u201d but if I. E. intended to say, \u201cfrom the words \u2018 All sighing thereof,\u2019\u201d he would have said <span>\u05de\u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, from \u201cAll the sighing thereof;\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05d4\u05e4\u05e1\u05d5\u05e7</span> \u201cfrom the beginning of the verse,\u201d instead of <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018 All the sighing thereof.\u2019\u201d\u2014I. E. seems to have read <span>\u05d0\u05b7\u05e0\u05b0\u05d7\u05b8\u05ea\u05b8\u05d4\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \u201cTherefore are my loins filled with pain\u201d (ver. 3)? The connection is as follows: the king says, \u201cWhen I heard the cry, \u2018 Go up, O Elam \u2018\u201d\u2014the soldiers used to call out in battle the name of their country\u2014\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05e9\u05ea\u05d4</span>, \u201cAnd he drank;\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span>\u05d5\u05e9\u05ea\u05d4</span>, the plural <span>\u05d5\u05e9\u05ea\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\u201d<sup>9</sup><i class="footnote">Comp. Dan. v. 1, and v. 30.</i>'],
            [u'<i>Therefore</i>. Because I heard the cry, \u201cGo up, O Elam,\u201d I neither heard nor saw anything on account of my great fear.'],
            [u'<span>\u05e4\u05dc\u05e6\u05d5\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class="footnote">A. V., \u201cFearfulness.\u201d</i> Comp. <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> \u201cher pride\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \u201ctrembling;\u201d comp. <span>\u05d9\u05ea\u05e4\u05dc\u05e6\u05d5\u05df</span> \u201cthey tremble\u201d (Job ix. 6).<sup>11</sup><i class="footnote"><span>\u05e4\u05dc\u05e5</span> has, according to I. E., two meanings, (1) \u201cto boast,\u201d (2) \u201cto terrify.\u201d For the first, however, there is no authority; the instance of <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> proves nothing; it means, as may be seen from the context, \u201cher idol,\u201d \u201cthe object of her fear,\u201d so that all meanings of this root can be derived from the same origin, <span>\u05e4\u05dc\u05e5</span> \u201cto terrify.\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3).'],
            [u'<span>\u05e6\u05e4\u05d4 \u05d4\u05e6\u05e4\u05d9\u05ea</span> I think that these words are hap. leg., and that the phrase means \u201csing the song.\u201d<sup>12</sup><i class="footnote">A. V., \u201cWatch the watchtower.\u201d\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \u201cshield,\u201d <span>\u05de\u05b8\u05d2\u05b5\u05d6</span>, because he protects the people; comp. \u201cBehold, O Lord, our shield\u201d<sup>13</sup><i class="footnote">\u201cOur shield\u201d is not in apposition to \u201cO Lord;\u201d it is the objective case, governed by the imperative \u201cbehold,\u201d and refers to the same person as \u201cthe face of our anointed\u201d in the second half of the verse. The words \u201cArise, etc.,\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10).'],
            [u'<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class="footnote">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \u201cunto me,\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision.'],
            [u'<span>\u05d5\u05e8\u05d0\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>When he sees</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-<sup>16</sup><i class="footnote">A. V., \u201cAnd.\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell.'],
            [u'<span>\u05d0\u05e8\u05d9\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span>\u05d7\u05d1\u05e7\u05d5\u05e7 \u2550 \u05d0\u05e8\u05d9\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class="footnote">The arithmetical value of the letters of the word <span>\u05d0\u05e8\u05d9\u05d4</span>, is 1 + 200 + 10 + 5 \u2550 216, that of <span>\u05d7\u05d1\u05e7\u05d5\u05e7</span>, <span>8 + 2 + 100 + 6 + 100 \u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span>\u05d1</span> must be supplied; comp. <span>\u05d0\u05e9 \u05d0\u05d5\u05db\u05dc\u05d4</span> \u201cas a consuming fire\u201d<sup>18</sup><i class="footnote">A. V., \u201cA consuming fire.\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy.'],
            [u'<span>\u05e6\u05de\u05d3</span> <i>With a couple</i>. Supply <span>\u05e2\u05dd</span>. \u201cwith,\u201d before <span>\u05d5\u05d9\u05e2\u05df .\u05e6\u05de\u05d3</span> And every one of them answered,<sup>19</sup><i class="footnote">The use of the singular in <span>\u05d5\u05d9\u05e2\u05df</span>, \u201cAnd he answered,\u201d after the plural \u201cchariots of men,\u201d etc., is explained by assuming the identity of the plural \u201cthey,\u201d and the singular, \u201cevery one of them.\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \u201che\u201d could refer; comp. <span>\u05d0\u05e9\u05e8 \u05d9\u05dc\u05d3\u05d4 \u05d0\u05d5\u05ea\u05d4 \u05dc\u05dc\u05d5\u05d9</span> \u201cwhom she had born unto Levi\u201d (Num. xxvi. 59).<sup>20</sup><i class="footnote">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span>.\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d4\u05b7\u05d9\u05d5\u05b9\u05dc\u05b6\u05d3\u05b6\u05ea ,\u05e9\u05b4\u05c1\u05d1\u05bc\u05b5\u05e8 \u05d4\u05b7\u05de\u05bc\u05b0\u05e9\u05c1\u05b7\u05d1\u05bc\u05b5\u05be</span></i>'],
            [u'<i>My threshing</i>. Babylon is the object of threshing; the pronoun \u201cmy\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \u201cI also threshed it, and it has become like \u2018 the corn of my floor.\u2019\u201d It is also possible that <span>\u05d1\u05df \u05d2\u05e8\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class="footnote">According to the first explanation, Babylon is to be understood by the expression \u201cMy threshing and the com of my floor;\u201d according to the second, it signifies Babylon and Israel.</i>'],
            [u'<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \u201cWatchman, tell me, what is the time of the night, what is the time of the night?\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span>\u05de\u05dc\u05d9\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class="footnote">See c. xv., Note 1.\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is properly followed by the genitive of the noun <span>\u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cwhiteness,\u201d or \u201cHelbon\u201d (name of a place), not by an adjective \u201cwhite,\u201d or \u201cgood,\u201d as I. E. seems to suppose; in the other example, if <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is necessarily to be taken as the construct state, <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe best\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span>\u05d9\u05b7\u05d9\u05b4\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span>\u05de\u05b4\u05dc\u05bc\u05b4\u05d9\u05b4\u05dc</span> is supported by the parallelism; <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4</span> in the first part appears to have the same meaning as <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b5\u05d9\u05dc</span> in the second part.</i> like <span>\u05d1\u05d9\u05d9\u05d6 \u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cin the good wine of\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i> (Ez. xxvii. 18); <span>\u05de\u05d9\u05d9\u05df \u05d4\u05d8\u05d5\u05d1</span> \u201clike the good wine of\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \u201cO watchman, how much has passed of the night? O watchman, how much is left?\u201d<sup>24</sup><i class="footnote">The words of the Gaon referred to, are the following:</i> I explain it thus, \u201cO watchman, what of such and such a night of the week;\u201d comp. xv. 1.'],
            [u'<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class="footnote">A. V., \u201cThe morning cometh,\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\u2014for you<sup>25a</sup><i class="footnote">The Seirite spy is addressed. See ver. 11.</i> are one of them\u2014did not come against us to war. <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i> The root <span>\u05d1\u05e2\u05d4</span> \u201cto wish,\u201d \u201cto enquire,\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span>\u05d9</span> being substituted for <span>\u05d4</span>. The same is the case in <span>\u05d1\u05b0\u05bc\u05e2\u05b8\u05d9\u05d5\u05bc</span> \u201cwish ye,\u201d which is like <span>\u05e9\u05b0\u05c1\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span>\u05d0\u05ea\u05d9\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span>\u05d0\u05b0\u05b7\u05ea\u05d5\u05bc</span>; the <span>\u05d0</span> has a Zere,<sup>27</sup><i class="footnote">The text has <span>\u05e0\u05e7\u05de\u05e5</span>, the Zere being also called \u201cKamez katan.\u201d\u2014<span>\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span>\u05e9\u05c1\u05b0\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend.\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span>\u05d0\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> by Zere.</i> probably because of its guttural character. By \u201cthe watchman,\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country.'],
            [u'<span>\u05d1\u05e2\u05e8\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span>\u05d1\u05e2\u05e8\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water.'],
            [u'<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span>\u05d4\u05ea\u05d9\u05d5</span> <i>Bring</i>. <span>\u05d4</span> is instead of <span><sup>28</sup><i class="footnote">This passage seems to be corrupt, for in <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span>, the <span>\u05d4</span> is not instead of <span>\u05d0\u05b5\u05ea\u05b8\u05d5\u05bc ;\u05d0</span> \u201cCome,\u201d being imperative Kal, <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> \u201cbring,\u201d imperative Hiphil. Very probably I. E. means to say that the <span>\u05d4</span> is instead of <span>\u05d4</span> and <span>\u05d0</span>, the full form being <span>\u05d4\u05b7\u05d0\u05b0\u05b7\u05ea\u05b8\u05d9\u05d5\u05bc</span> or <span>\u05d4\u05b5\u05d0\u05ea\u05b8\u05d9\u05d5\u05bc</span>.</i>.\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends.'],
            [u'<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span>. According to some, \u201csharp,\u201d the <span>\u05e0</span> being put instead of <span>(\u05dc\u05d8\u05d5\u05e9\u05d4 \u2550 \u05e0\u05d8\u05d5\u05e9\u05d4) \u05dc</span>; this is wrong;<sup>29</sup><i class="footnote">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span> means \u201cspread;\u201d comp. 1 Sam. xxx. 16.'],
            [u'<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \u201cbecause they did not prevent you,\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class="footnote">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>'],
            [u'<i>And the residue</i>, etc. This expression indicates that the greater part will perish.'],
            [u'<img 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zPaO02tSV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\nJeXly6phhpovLLjpQgJ3rIAKjjycADJ+wj7YQgP/2Q==\n">']],
           [[u'<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances.'],
            [u'<span>\u05ea\u05e9\u05d5\u05d0\u05d5\u05ea</span> <i>Stirs</i>. Root <span>\u05e9\u05d0\u05d4</span> to \u201cstir\u201d; comp. <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise\u201d (xiii. 4). <span>\u05e2\u05dc\u05d9\u05d6\u05d4</span> <i>Joyous</i>.\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight.'],
            [u'<span>\u05de\u05e7\u05e9\u05ea \u05d0\u05e1\u05e8\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class="footnote">A. V., \u201cThey are bound by the archers.\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span>\u05de\u05e8\u05d7\u05d5\u05e7 \u05d1\u05e8\u05d7\u05d5 \u05f3</span> <i>Which have fled from far</i>. The relative <span>\u05d0\u05e9\u05e8</span> \u201cwhich\u201d is to be supplied; comp. <span>\u05e2\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd \u2550 \u05e2\u05dd \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd</span> \u201cin behalf of those whose heart is perfect\u201d (2 Chr. xvi. 9).'],
            [u'<i>Therefore said I</i>. The first person refers to the prophet. <span>\u05e9\u05e2\u05d5 \u05de\u05de\u05e0\u05d9</span> <i>Look away from me</i>. Root <span>\u05e9\u05e2\u05d4</span> \u201cto let loose,\u201d \u201cto turn away;\u201d comp. <span>\u05ea\u05e9\u05e2\u05d4</span> \u201cThou wilt depart\u201d<sup>2</sup><i class="footnote">See chap. xvii. Note 11.</i> (Job vii. 19). <span>\u05d0\u05de\u05e8\u05e8 \u05d1\u05d1\u05db\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class="footnote">A. V., \u201cI will weep bitterly.\u201d According to I. E., the Piel of <span>\u05de\u05e8\u05e8</span> is causative, and the object <span>\u05d4\u05e9\u05de\u05e2\u05d9\u05dd</span> \u201cthe bitterness,\u201d is to be supplied here.</i> I will embitter those that listen.'],
            [u'<span>\u05d5\u05de\u05d1\u05d5\u05db\u05d4</span> <i>And of perplexity</i>. Comp. <span>\u05e0\u05d1\u05d5\u05db\u05d9\u05dd</span> \u201centangled\u201d (Ex. xiv. 3). <span>\u05de\u05e7\u05e8\u05e7\u05e8</span> \u201coverthrowing,\u201d or \u201cpulling down,\u201d derived from <span>\u05e7\u05d9\u05e8</span> \u201cwall,\u201d with a negative sense; comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span>, \u201cand he will take away thy root\u201d (Ps. lii. 7), derived from <span>\u05e9\u05e8\u05e9</span> \u201croot.\u201d <span>\u05d5\u05e9\u05d5\u05e2 \u05d0\u05dc \u05d4\u05d4\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span>\u05d9\u05e9\u05e2\u05d5 \u05d5\u05d0\u05d9\u05df \u05de\u05d5\u05e9\u05d9\u05e2</span> \u201cthey look, but there is none to save\u201d (2 Sam. xxii. 42); others, \u201ctheir cry will reach the mountains.\u201d<sup>4</sup><i class="footnote">According to the first explanation, <span>\u05e9\u05d5\u05e2</span> is identified with <span>\u05e9\u05e2\u05d4</span> \u201cto turn,\u201d\u201cto look,\u201d or \u201cto trust;\u201d and the meaning of the phrase is, \u201cit will be as if they trusted to the mountains, that could not help\u201d (see c. xvii. 7). The second explanation takes <span>\u05e9\u05d5\u05e2</span> in its usual meaning \u201cto cry:\u201d \u201cTheir cry will be so loud that it will reach the mountains, that are far away.\u201d</i>'],
            [u'<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class="footnote">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class="footnote">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span>\u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d7\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea</span> \u201cthough they are in possession of provinces;\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span>\u05e7\u05d9\u05e8</span> with this phrase: \u201cthough they are in possession of the provinces of Kir,\u201d it is impossible to find any sense in it. If, however, we add <span>\u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201cdistant,\u201d as is done in the translation, all difficulty is at once removed. <span>\u05e7\u05d9\u05e8 \u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d4\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea \u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201ceven Kir, that is a distant country,\u201d or, \u201ceven the inhabitants of Kir, that live in distant countries,\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\u2014comp. \u201cAnd Aram from Kir\u201d (Am. ix. 7)<sup>8</sup><i class="footnote">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\u2014<i>will uncover the shield</i> round Jerusalem against Israel.'],
            [u'<i>Thy valleys</i>. The second person refers to Jerusalem. <span>\u05e9\u05ea \u05e9\u05ea\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class="footnote">A. V., \u201cThey set themselves in array.\u201d</i> the forts, the trenches, and all the instruments of war.'],
            [u'<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span>\u05d5\u05d9\u05d2\u05dc</span>, \u201cAnd he discovered\u201d might also be referred to God.<sup>10</sup><i class="footnote">According to the first explanation, \u201cthe enemy\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed.'],
            [u'<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town.'],
            [u'<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class="footnote">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without.'],
            [u'<span>\u05d5\u05de\u05e7\u05d5\u05d4</span> <i>And a ditch</i>. <span>\u05de\u05e7\u05d5\u05d4 \u05de\u05d9\u05dd \u2550 \u05de\u05e7\u05d5\u05d4</span> \u201cA gathering of water\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Long ago</i>. Join <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> either with <span>\u05d5\u05d9\u05d5\u05e6\u05e8\u05d4</span>, \u201che that fashioned it long ago,\u201d or with <span>\u05dc\u05d0 \u05e8\u05d0\u05d9\u05ea\u05dd</span>, \u201cyou have not seen for a long time.\u201d<sup>12</sup><i class="footnote">The second explanation is not in accordance with the accents; <span>\u05d5\u05b0\u05d9\u05d5\u05b9\u05e6\u05b0\u05e8\u05b8\u05a5\u05d4\u05bc</span> has a conjunctive, <span>\u05de\u05b5\u05e8\u05b8\u05d7\u05ad\u05d5\u05b9\u05e7</span> a disjunctive accent.</i>'],
            [u'<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class="footnote">The meaning of the phrase is therefore, \u201cAnd the prophet, in the name of God, declared.\u201d</i>'],
            [u'<span>\u05d4\u05e8\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span>\u05d4\u05e8\u05d2</span> is used with reference to cattle instead of <span>\u05e9\u05d7\u05d8</span>, and on the other side <span>\u05d5\u05d9\u05e9\u05d7\u05d8\u05dd</span>, \u201cAnd he slaughtered them\u201d (Num. xiv. 16) is used with reference to men instead of <span><sup>14</sup><i class="footnote"><span>\u05d4\u05e8\u05d2</span> \u201cto slay,\u201d is used with reference to man, <span>\u05e9\u05d7\u05d8</span> \u201cto kill,\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\u05d5\u05d9\u05d4\u05e8\u05d2\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege.'],
            [u'<span>\u05d5\u05e0\u05d2\u05dc\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class="footnote">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> In mine ears.<sup>16</sup><i class="footnote">A. V., \u201cIn mine ears, by the Lord,\u201d etc.</i> Supply <span>\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of.\u201d<sup>17</sup><i class="footnote">The complete sentence would be: \u201cIn mine ears, the ears of the Lord,\u201d etc.</i> Comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05d9\u05d9</span> \u201cYour prophet, the prophet of the Lord\u201d<sup>18</sup><i class="footnote">A. V., \u201cA prophet among you, I, the Lord,\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class="footnote">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you.'],
            [u'<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class="footnote">The \u201chosts\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \u201cGod of hosts\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span> \u201cof hosts,\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span>\u05d4\u05e1\u05d5\u05db\u05df</span> <i>The treasurer</i>. Comp. <span>\u05de\u05e1\u05db\u05e0\u05d5\u05ea</span> \u201cstores\u201d (Ex. i. 11). <span>\u05e2\u05b7\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:'],
            [u'<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span>\u05d7\u05e6\u05d1\u05ea</span> <i>Thou hast hewed</i>. Comp. <span>\u05d7\u05e6\u05d5\u05d1\u05d9\u05dd</span> \u201chewed\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\u2014Those commentators that take \u201cgrave\u201din the sense of \u201cpalace\u201d are mistaken, as shown by the words \u201cthere shalt thou die\u201d (ver. 18).<sup>21</sup><i class="footnote">The Targum has <span>\u05d0\u05b0\u05b7\u05ea\u05b7\u05e8</span> \u201cplace,\u201d and <span>\u05d0\u05b7\u05ea\u05b0\u05e8\u05b5\u05d9\u05d4\u05bc</span> \u201chis place\u201d for <span>\u05e7\u05d1\u05e8</span> and <span>\u05e7\u05d1\u05e8\u05d5</span> and seems to take <span>\u05e7\u05d1\u05e8</span> figuratively for \u201cthe palace\u201d or \u201cthe place\u201d where Shebna hoped to remain till his death.</i>'],
            [u'<span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> <i>Will carry thee away</i>. Reduplication of <span>\u05d8\u05d5\u05dc</span> \u201cto carry.\u201d Comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cAnd they cast\u201d (Jon. i. 5). <span>\u05e0\u05d1\u05e8</span> <i>O man</i>.<sup>22</sup><i class="footnote">A. V., \u201cA mighty captivity.\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span>\u05d5\u05d4\u05d9\u05d9\u05ea \u05dc\u05d0\u05d9\u05e9</span> \u201cand show thyself a man\u201d (1 Kgs. ii. 2). <span>\u05d2\u05d1\u05e8</span> is here the vocative case. It can also mean \u201cas the carrying away of a man.\u201d<sup>23</sup><i class="footnote">Comp. <span>\u05d8\u05dc\u05d8\u05d5\u05dc\u05d0 \u05d3\u05d2\u05d1\u05e8\u05d0 \u05e7\u05e9\u05d4 \u05d8\u05d3\u05d0\u05ea\u05ea\u05d0</span> \u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\u201d See Rashi ad locum.</i> I prefer the first explanation.'],
            [u'<span>\u05e6\u05e0\u05d5\u05e3 \u05d9\u05e6\u05e0\u05e4\u05da \u05e6\u05e0\u05e4\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i><sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i> Comp. <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201cmitre\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class="footnote">I. E. infers this probably from the root <span>\u05e6\u05e0\u05e3</span> being repeated thrice.</i> <span>\u05db\u05d3\u05d5\u05e8</span> <i>Like a ball</i>. The <span>\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class="footnote">I. E. overlooks that in Rabbinical literature the ball is called <span>\u05db\u05d3\u05d5\u05e8</span> not <span>\u05d3\u05d5\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\u2019s house</i>. For thou art a disgrace to the house of thy master; or \u201cthou wilt then be,\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \u201cAnd I will call my servant Eliakim, the son of Hilkiah\u201d (ver. 20).'],
            [u'<i>To my servant</i>. He was the servant of the Lord; not so Shebna.'],
            [u'<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father.'],
            [u'<i>And the king of the house of David</i>, etc. From this verse we learn that \u201cthe house\u201d (ver. 15) means \u201cthe royal palace.\u201d'],
            [u'<span>\u05d9\u05ea\u05d3</span> <i>As a nail</i>. <span>\u05db\u05d9\u05ea\u05d3 \u2550 \u05d9\u05ea\u05d3</span>. Comp. <span>\u05d5\u05db\u05e2\u05d9\u05e8 \u2550 \u05d5\u05e2\u05d9\u05e8</span> \u201cAnd like a wild ass\u201d (Job xi. 12).'],
            [u'<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \u201cthey shall hang upon it,\u201d etc. <span>\u05d4\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class="footnote">The root of <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> is <span>\u05d9\u05e6\u05d0</span> \u201cto come out.\u201d</i> <span>\u05d5\u05d4\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span>\u05d9\u05e6\u05d0 \u05e6\u05e4\u05e2</span> \u201cshall come forth a cockatrice\u201d (xiv. 29).<sup>29</sup><i class="footnote">According to this remark <span>\u05e6\u05e4\u05e2</span> means \u201coffspring,\u201d but in commenting on xiv. 29 he says that <span>\u05e6\u05e4\u05e2\u05e0\u05d9 \u2550 \u05e6\u05e4\u05e2</span> means \u201ccockatrice,\u201d and is more dangerous than <span>\u05e0\u05d7\u05e9</span> \u201cserpent.\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> and <span>\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span>\u05d4\u05d0\u05d2\u05e0\u05d5\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span>\u05db\u05dc\u05d9 \u05d4\u05e0\u05d1\u05dc\u05d9\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class="footnote">A. V., \u201cAll the vessels of flagons.\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority.'],
            [u'<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government.']],
           [[u'<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class="footnote">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\xe6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span>\u05db\u05d9 \u05e9\u05e8\u05e8 \u05de\u05d1\u05d9\u05ea \u05de\u05d1\u05d5\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class="footnote">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class="footnote">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \u201cAnd ships from the coast of Chittim,\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25).'],
            [u'<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class="footnote">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\u201d (Gen. xlix. 13).'],
            [u'<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span>\u05e1\u05d7\u05e8</span> <i>A mart</i>. <span>\u05e1\u05d7\u05e8</span> is a noun and means \u201cmerchandise;\u201d but we have here to supply <span>\u05d1\u05e2\u05dc\u05ea</span>; \u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\u201d Comp. <span>\u05d5\u05d1\u05e2\u05dc \u05d7\u05e1\u05e8\u05d5\u05df \u2550 \u05d5\u05d7\u05e1\u05e8\u05d5\u05df</span> \u201cThat which is wanting\u201d (Eccl. i. 15).'],
            [u'<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre.'],
            [u'<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre.'],
            [u'<span>\u05d0\u05dc \u05ea\u05e8\u05e9\u05d9\u05e9 \u2550 \u05ea\u05e8\u05e9\u05d9\u05e9\u05d4</span> To Tarshish. <span>\u05db\u05dc \u05d0\u05d9 \u2550 \u05d0\u05d9</span> Every island.<sup>6</sup><i class="footnote">I. E. mentions no reason why <span>\u05d0\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>'],
            [u'<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\u2014Comp. \u201ca rejoicing to the whole land\u201d (Ps. xlviii. 3)\u2014that old Tyre, that must now see her people go far away into captivity?'],
            [u'<span>\u05d4\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class="footnote"><span>\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> is part. Hiphil, and means lit;: \u201cgiving a crown,\u201d or \u201cgiving glory.\u201d</i> <span>\u05db\u05e0\u05e2\u05e0\u05d9\u05d4</span> <i>Her merchants</i>. Comp. <span>\u05db\u05e0\u05e2\u05df</span> \u201ca merchant\u201d (Hos. xii. 8).'],
            [u'<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class="footnote">See chap. i. Note 45.</i> has decided this.'],
            [u'<span>\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da \u05db\u05d9\u05d0\u05d5\u05e8</span> Pass over to thy land<sup>9</sup><i class="footnote">\u201cA. V., \u201cPass through thy land.\u201d</i> as a river <span>(\u05e2\u05d1\u05e8\u05d9 \u05d0\u05dc \u05d0\u05e8\u05e6\u05da\u2550\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da)</span>; that is, \u201chasten to thy country, as quickly as the river flows,\u201d or, \u201cpass through thy land as the river which overflows the country.\u201d<sup>10</sup><i class="footnote"><span>\u05d9\u05d0\u05d5\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span>\u05de\u05d6\u05d7</span> <i>Strength</i>. Literally, \u201cgirdle.\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins.'],
            [u'<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\u2014The <span>\u05e0</span> in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> is instead of the Dagesh in the <span><sup>11</sup><i class="footnote">This explanation is opposed to I.E.\u2019s own rule, that only the letters <span>\u05d0\u05b9\u05d4\u05b9\u05d5\u05b9\u05d9\u05b9</span> are capable of interchange.</i>.\u05d6 \u05db\u05e0\u05e2\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class="footnote">Lit., \u201calso <span>\u05db\u05e0\u05e2\u05df</span> means \u2018merchant.\u2019\u201d I. E. on ver. 8 remarked, that <span>\u05d1\u05e0\u05e2\u05e0\u05d9\u05d4</span> meant \u201cher merchants;\u201d referring to that remark, he says here: \u201calso in this verse, where <span>\u05db\u05e0\u05e2\u05df</span> is used as a feminine, it has the same meaning, \u2018 merchant,\u2019 or, since the city is meant, \u2018merchant-city.\u2019\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span>\u05d0\u05e8\u05d7\u05ea \u05db\u05e0\u05e2\u05df \u2550 \u05db\u05e0\u05e2\u05df</span>, \u201cthe caravan of Canaan,\u201d because of the feminine pronoun in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4\u05b9</span> \u201cher strongholds.\u201d'],
            [u'<i>And He said</i>. And God said. <span>\u05d4\u05de\u05e2\u05e9\u05e7\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class="footnote">A. V., \u201cOppressed.\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class="footnote">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there.'],
            [u'<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\xe6ans. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i><sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i> Comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no fear like it\u201d (Ps. liii. 6). According to others: \u201cWould that it were not;\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class="footnote">A.V., \u201cTill the Assyrians founded it for them that dwell in the wilderness.\u201d</i> that is, the Chalds\xe6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class="footnote">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span>\u05dc\u05e6\u05d9\u05d9\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class="footnote">The passage in the Hebrew text seems to be corrupt; the word <span>\u05e6\u05d9\u05d9\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \u201cbeasts that live in the wilderness.\u201d <span>\u05e7\u05d8\u05e0\u05d5\u05ea \u05e9\u05d4\u05dd</span> is very likely a corruption for <span>\u05d4\u05e9\u05d5\u05db\u05e0\u05d5\u05ea</span>, \u201cthat dwell,\u201d and <span>\u05e6\u05d9\u05d4</span> \u201cdesert\u201d is left out after <span>\u05d1\u05d0\u05e8\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> <i>The towers thereof</i>. Comp. <span>\u05d1\u05d5\u05d7\u05df</span> \u201ctower\u201d (xxxii. 14). More correctly, the suffix in <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> refers to \u201cthe people of the Chald\xe6ans\u201d: \u201cwhen they, viz., the Chald\xe6ans, set up their towers of siege.\u201d <span>\u05e2\u05d5\u05e8\u05e8\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\xe6an brought Assyria to ruin.'],
            [u'<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods.'],
            [u'<span>\u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span> <i>And shall be forgotten</i>. <span>\u05d5\u05e0\u05e9\u05db\u05d7\u05d4 \u2550 \u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span>; comp. <span>\u05d5\u05e9\u05d1\u05d4 \u2550 \u05d5\u05e9\u05d1\u05ea</span> \u201cAnd it will return\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class="footnote">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\xe6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds.'],
            [u'<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before.'],
            [u'<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class="footnote">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span>\u05dc\u05d0\u05ea\u05e0\u05e0\u05d4</span> <i>To her hire</i>. Comp. <span>\u05d0\u05ea\u05e0\u05df \u05d6\u05d5\u05e0\u05d4</span>, \u201chire of an harlot\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise.'],
            [u'<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span>\u05dc\u05d0 \u05d9\u05d0\u05e6\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span>\u05d5\u05dc\u05d0 \u05d9\u05d7\u05e1\u05df .(\u05d0\u05d5\u05e6\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span>(\u05d7\u05d5\u05e1\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class="footnote">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span>\u05d5\u05bc\u05dc\u05b0\u05de\u05b4\u05d1\u05b0\u05e1\u05b6\u05d4 \u2550 \u05d5\u05b0\u05dc\u05b4\u05de\u05b0\u05d1\u05b7\u05e1\u05bc\u05b6\u05d4</span> And for a clothing. <span>\u05e2\u05ea\u05d9\u05e7</span> <i>Durable</i>. Strong; comp. <span>\u05e2\u05ea\u05e7</span> \u201cstrength\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \u201cher hire,\u201d in a figurative sense; in reality, he does not speak of an harlot at all.']],
           [[u'<span>\u05d1\u05d5\u05e7\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span>\u05d5\u05d1\u05d5\u05dc\u05e7\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span> is therefore a mistake; the text had originally <span>\u05d1\u05e1\u05e4\u05e8 \u05d7\u05d6\u05d5\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span>\u05d5\u05e2\u05d5\u05d4</span> And turneth it upside down.'],
            [u'<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span>\u05db\u05e2\u05dd \u05db\u05db\u05d4\u05df \u05d5\u05d2\u05d5\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span>\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span>\u05db\u05de\u05dc\u05d5\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i> <span>\u05e0\u05d5\u05e9\u05d4</span> The capitalist. <span>\u05d0\u05e9\u05e8 \u05e0\u05d5\u05e9\u05d4 \u05d1\u05d5</span> He who borrows money on security.'],
            [u'<span>\u05d4\u05d1\u05d5\u05e7 \u05ea\u05d1\u05d5\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> (ver. 1); <span>\u05d4\u05d1\u05d5\u05e7</span> is infinitive Niphal of a verb <span>\u05d1\u05e7\u05e7) \u05e2\u05f4\u05e2</span> \u201cto empty\u201d). <span>\u05d7\u05d1\u05d5\u05e7</span> is formed like <span>\u05d9\u05e1\u05d5\u05d1</span> \u201cis driven back\u201d<sup>3</sup><i class="footnote">According to I. E. <span>\u05d9\u05b4\u05e1\u05bc\u05d5\u05b9\u05d1 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05d6 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e7</span>, are forms of the future Niphal for <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d1 ,\u05ea\u05bc\u05d1\u05bc\u05b7\u05d6\u05bc ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05b7\u05e7</span>.</i> (Ps. cxiv. 3.) <span>\u05d4\u05d1\u05d5\u05d6 \u05ea\u05d1\u05d5\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class="footnote">Infinitive and future Niphal.</i>\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow.'],
            [u'<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span>\u05e0\u05d1\u05dc\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class="footnote">Literally, according to I. E., \u201cis confounded.\u201d</i> Niphal of <span>\u05d1\u05dc\u05dc</span>, \u201cto confound\u201d; comp. <span>\u05d5\u05e0\u05d1\u05e7\u05d4</span>, \u201cand it will be emptied\u201d<sup>6</sup><i class="footnote">A V., \u201cShall fall.\u201d</i> (xix. 3); <span>\u05d5\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be surrounded\u201d<sup>7</sup><i class="footnote">A. V., \u201cThere was a winding about.\u201d</i> (Ez. xli. 7); the second <span>\u05e0\u05d1\u05dc\u05d4</span> might, however, be the Kal of <span>\u05e0\u05d1\u05dc</span>, \u201cto fade\u201d; comp. <span>\u05e0\u05d1\u05d5\u05dc \u05ea\u05d1\u05d5\u05dc</span>, \u201cthou wilt surely wear away\u201d<sup>8</sup><i class="footnote">The two roots <span>\u05e0\u05d1\u05dc</span> and <span>\u05d1\u05dc\u05dc</span> are similar in form and meaning; the former \u201cto fade away,\u201d the latter \u201cto confound,\u201d Niphal \u201cto be confounded\u201d or \u201cto be destroyed.\u201d <span>\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> is therefore either the third person feminine Kal of <span>\u05e0\u05d1\u05dc</span> or the same person Niphal of <span>\u05d1\u05dc\u05dc</span>; the regular form would be <span>\u05e0\u05b8\u05d1\u05b7\u05dc\u05bc\u05b8\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span>\u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05d1\u05b0\u05e7\u05b8\u05d4 \u05e0\u05b8\u05dd\u05b7\u05d1\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05dd\u05b0\u05d1\u05b8\u05d4</span>.</i> (Ex. xviii. 18). <span>\u05d9\u05d5\u05e9\u05d1\u05d9 \u05de\u05ea\u05d5\u05dd\u2550\u05de\u05ea\u05d5\u05dd</span> \u201cthey that sit on high,\u201d the chiefs of the land.<sup>9</sup><i class="footnote">A. V., \u201cThe haughty people.\u201d</i>'],
            [u'<span>\u05ea\u05d5\u05e8\u05d5\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span><sup>11</sup><i class="footnote">A. V., \u201cChanged.\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i> <span>\u05d7\u05dc\u05e4\u05d5</span> <i>They have abolished</i>. Comp. <span>\u05d9\u05d7\u05dc\u05d5\u05e3</span>, \u201che shall abolish\u201d (ii. 18). <span>\u05d7\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span>, \u201cthe covenant of the universe.\u201d'],
            [u'<span>\u05d1\u05d0\u05dc\u05d4 \u2550 \u05d0\u05dc\u05d4</span> \u201cBy a curse;\u201d<sup>12</sup><i class="footnote">From this remark it may be concluded that I. E. read <span>\u05d0\u05d1\u05dc\u05d4</span> \u201cmourneth\u201d instead of <span>\u05d0\u05db\u05dc\u05d4</span>.</i> comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span>, \u201cin sin\u201d (Ex. xx. 11); according to others, the preposition <span>\u05ea\u05d7\u05ea</span>, \u201cfor,\u201d is to be supplied; comp. <span>\u05e4\u05f3 \u05e9\u05e4\u05f3 \u05d5\u05e0\u05f3 \u05ea\u05d7\u05ea \u2550 \u05d5\u05e0\u05e9\u05dc\u05de\u05d4 \u05e4\u05e8\u05d9\u05dd \u05e9\u05e4\u05ea\u05d9\u05e0\u05d5</span>. \u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\u201d (Hos. xiv. 2).<sup>13</sup><i class="footnote">A. V., \u201cSo will we render the calves of our lips.\u201d</i> <span>\u05d7\u05e8\u05d5</span> <i>They are burned</i>. Comp. <span>\u05d5\u05d7\u05e8\u05d4</span>, \u201cand may be burnt\u201d (Ez. xxiv. II).<sup>14</sup><i class="footnote">A. V., \u201cAnd may burn.\u201d</i>'],
            [u'<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \u201cFor wine maketh glad the heart\u201d (Ps. civ. 15).'],
            [u'<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk.'],
            [u'<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is according to my opinion<sup>15</sup><i class="footnote">The grammarian, R. Jonah, is of opinion that <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is Kal; therefore I. E. adds, \u201caccording to my opinion.\u201d</i> a verb <span>\u05e2\u05f4\u05e2</span>\u2014comp. <span>\u05d5\u05b8\u05d0\u05b5\u05e7\u05b7\u05dc</span> \u201cAnd I was despised\u201d (Gen. xvi. 5)\u2014Niphal of <span>\u05de\u05e8\u05e8</span>.'],
            [u'<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble.'],
            [u'<span>\u05e6\u05d5\u05d7\u05d4</span> A crying. <span>\u05e2\u05dc \u05de\u05e7\u05d5\u05dd \u05d4\u05d9\u05d9\u05df \u2550 \u05e2\u05dc \u05d4\u05d9\u05d9\u05df</span> In the place of wine.<sup>16</sup><i class="footnote">A. V., \u201cFor wine.\u201d</i> <i>In the streets</i>. Publicly. <span>\u05e2\u05e8\u05d1\u05d4</span> <i>Is darkened</i>. Comp. <span>\u05e2\u05b6\u05e8\u05b6\u05d1</span> \u201cevening.\u201d'],
            [u'<span>\u05d5\u05e9\u05d0\u05d9\u05d4</span> <i>And with destruction</i>. <span>\u05e9\u05d0\u05d9\u05d4</span> is a noun derived from <span>\u05e9\u05d0\u05d4</span> \u201cto be waste;\u201dcomp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \u201cBetter is he than both they, who hath not yet been\u201d (Eccles. iv. 3).<sup>17</sup><i class="footnote">Strictly speaking, he who has not yet been born cannot be better; in the same way <span>\u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4</span> \u201cdesolation\u201d cannot be said \u201cto be left;\u201d because \u201cdesolation\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>'],
            [u'<span>\u05d1\u05e0\u05e7\u05e3</span> <i>As the shaking</i>. <span>\u05e0\u05e7\u05e3</span> is similar in meaning to <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he shall cut down\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left.'],
            [u'<i>They shall lift up</i>, etc. All commentators agree that from the words, \u201cBehold, the Lord maketh, etc.\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class="footnote">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \u201ca feast of fat things\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \u201cWoe to the crown of pride,\u201d etc. (xxviii. 1).<sup>19</sup><i class="footnote">The words of the Hebrew text are\u2014<span>\u05d5\u05e2\u05d3\u05d5 \u05d4\u05d5\u05d9 \u05e2\u05d8\u05e8\u05ea \u05d2\u05d0\u05d5\u05ea</span> \u201cAnd his proof is taken from the words, \u2018Woe to the crown of pride,\u2019\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\u201425). The translation is based on the suggestion, that <span>\u05d5\u05e2\u05d3\u05d5</span> is a corruption of the original <span>\u05d5\u05b0\u05e2\u05b7\u05d3</span> or <span>\u05e2\u05b7\u05d3</span> \u201cunto.\u201d</i>\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class="footnote">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span>\u05d9\u05e8\u05e0\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class="footnote">A. V., \u201cThey shall sing.\u201d According to I. E., or rather to R. Moses Hakkohen, <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span>\u05e8\u05e0\u05df</span> and <span>\u05e6\u05d4\u05dc</span> do not always signify, \u201cto sing,\u201d as proved by the quoted <span>\u05d4\u05b8\u05e8\u05b4\u05e0\u05bc\u05b8\u05d4</span> \u201cthe proclamation\u201d after a defeat, and <span>\u05e6\u05d4\u05dc\u05ea</span> \u201cthe neighing\u201d of horses.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe proclamation\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span>\u05e6\u05d4\u05dc\u05d5</span> <i>They shall cry aloud</i>. Comp. <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05dd</span> \u201cthe neighing of the horse.\u201d<sup>22</sup><i class="footnote">Instead of <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span>\u05de\u05e6\u05d4\u05dc\u05d5\u05ea \u05d0\u05d1\u05d9\u05e8\u05d9\u05d5</span> \u201cthe neighing of his strong ones\u201d (Jer. viii. 16).</i>'],
            [u'<span>\u05d1\u05d0\u05d5\u05e8\u05d9\u05dd</span> Some explain it, \u201cIn the countries;\u201d comp. <span>\u05db\u05e9\u05e8\u05d9\u05dd \u05d0\u05d5\u05e8</span> \u201cthe land of the Chald\xe6ans\u201d<sup>23</sup><i class="footnote">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \u201cIn valleys.\u201d The former explanation is the right one. <span>\u05e9\u05dd</span> <i>The name</i>. Supply <span>\u05db\u05d1\u05d3\u05d5</span> \u201cglorify;\u201d for the verb <span>\u05db\u05d1\u05d3\u05d5</span> in the first half of the sentence refers also to the second. \u201cThey\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class="footnote">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> retain according to this explanation their usual meaning, \u201cthey sing.\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>'],
            [u'<span>\u05de\u05db\u05e0\u05e3</span> <i>From the uttermost part</i>. The word <span>\u05db\u05e0\u05e3</span> \u201ccorner,\u201d is used here to signify \u201ca great distance,\u201d because the earth is round.<sup>25</sup><i class="footnote">One is rather inclined to think that, because the earth is round, the expression <span>\u05db\u05e0\u05e3 \u05d4\u05d0\u05e8\u05e5</span> \u201cthe comer of the earth\u201d should not be used. Perhaps he means to say, that \u201cthe corner of the earth\u201d is used instead of \u201cfar off,\u201d because we can never reach it.</i> <span>\u05e6\u05d1\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class="footnote"><span>\u05e6\u05d1\u05d4</span> \u201cto desire;\u201d from this I. E. derives <span>\u05e6\u05d1\u05d9</span> \u201cdesirable,\u201d \u201cbeauty,\u201d \u201cglory.\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span>\u05e8\u05d6\u05f3</span> <i>Leanness</i>. Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cleanness\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span>\u05d1\u05d2\u05d3\u05d9\u05dd \u05d1\u05d2\u05d3\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class="footnote">The root <span>\u05d1\u05d2\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>'],
            [u'<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall.'],
            [u'<i>Windows from on high</i>, etc. A figure for \u201cdecrees of the Lord.\u201d'],
            [u'<span>\u05e8\u05e2\u05d4</span> <i>Is broken</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou wilt break them\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class="footnote"><span>\u05e8\u05e2\u05e2</span> in Chaldee is the same as <span>\u05e8\u05e6\u05e5</span> in Hebrew.</i> <span>\u05d4\u05ea\u05e4\u05d5\u05e8\u05e8\u05d4 \u05e4\u05d5\u05e8</span> <i>Is broken asunder</i>. Comp. <span>\u05d5\u05d9\u05e4\u05e8\u05e4\u05e8\u05e0\u05d9</span> \u201cand he hath broken me asunder\u201d (Job xvi. 12); <span>\u05e4\u05d5\u05e8\u05e8\u05ea</span> \u201cthou hast divided\u201d (Ps. lxxiv. 13).'],
            [u'<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span>\u05e7\u05d5\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> \u201cno rising up\u201d (Prov. xxx. 31 ).<sup>29</sup><i class="footnote">It is rather curious to find I. E. referring to <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> as another instance of the infinitive <span>\u05e7\u05d5\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>'],
            [u'Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \u201cthe kings of the earth on the earth\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class="footnote">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>'],
            [u'<span>\u05d1\u05d0\u05e1\u05d9\u05e8 \u2550 \u05d0\u05e1\u05d9\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> \u201cthey shall be visited,\u201d may also be compared with <span>\u05d5\u05de\u05d9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05ea\u05e4\u05e7\u05d3</span> \u201cand after many years thou wilt be visited\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class="footnote">According to the first explanation, <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> means \u201cthey will be visited\u201d to receive their food; according to the second, \u201cthey will be visited\u201d to receive their final punishment.</i>'],
            [u'<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \u201cthe kings of the earth,\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context.']],
           [[u'<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \u201cthe ancients\u201d is represented speaking (xxiv. 23). <span>\u05e2\u05e6\u05d5\u05ea \u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span>\u05e2\u05e9\u05d9\u05ea</span> \u201cthou hast done.\u201d\u2014\u201cThe counsels of old\u201dare the plans of God predicted by the prophets. <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class="footnote">A. V., \u201cAre faithfulness and truth.\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cmy strength and my fortress\u201d (Jer. xvi. 19).<sup>2</sup><i class="footnote">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>'],
            [u'<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span>\u05dc\u05d2\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span>\u05d6\u05e8\u05d9\u05dd</span> <i>Strangers</i>. Non-Israelites. <span>\u05de\u05e2\u05d9\u05e8</span> Of every city.<sup>4</sup><i class="footnote">A. V., \u201cTo be no city.\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span>\u05de\u05b5</span> (lit. \u201cfrom\u201d) to be the sign of the possessive genitive, is, \u201cThe palaces of the heathen people shall never be built again in any city.\u201d</i>'],
            [u'<span>\u05d9\u05db\u05d1\u05d3\u05d5\u05da \u05e2\u05dd \u05e2\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class="footnote">Of the defeat of Gog and Magog or of Sennacherib.</i>'],
            [u'<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class="footnote">A. V., \u201cA refuge from the storm.\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \u201cfrom the showers.\u201d'],
            [u'<span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05d9\u05d4</span> \u201cin a dry land\u201d (Jer. ii. 6). <span>\u05d7\u05d5\u05e8\u05d1 \u05d1\u05e6\u05dc \u05e2\u05d1 \u05d5\u05e0\u05d5\u05f3</span> <i>The heat in</i><sup>5a</sup><i class="footnote">A. V., \u201cWith.\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class="footnote">I. E. means to say that \u201cin the shadow of a cloud\u201d is the same as \u201cin the absence of all clouds,\u201d or \u201cin sunshine;\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> and <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> than that existing between \u201cin a dry land\u201d and \u201cin the shadow of a cloud;\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span>\u05d6\u05de\u05d9\u05e8 \u05e2\u05e8\u05d9\u05e6\u05d9\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe branch of the terrible ones.\u201d</i> It is the same as <span>\u05e9\u05d0\u05d5\u05df \u05d6\u05e8\u05d9\u05dd</span>; comp. <span>\u05d6\u05de\u05d9\u05e8\u05d5\u05ea</span> \u201csongs\u201d (xxiv. 16). <span>\u05d9\u05e2\u05e0\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humbled\u201d (Ex. x. 3).'],
            [u'<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span>\u05de\u05de\u05d7\u05d9\u05dd</span> <i>with things full of marrow</i>\u2014comp. <span>\u05d5\u05de\u05d5\u05d7</span> \u201cand the marrow\u201d (Job. xxi. 24); <span>\u05de\u05de\u05d7\u05d9\u05dd</span> is participle Pual\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class="footnote">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \u201cAs you have drunk on my holy mountain,\u201d etc. (Obad. 16).'],
            [u'<span>\u05d5\u05d1\u05dc\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd he will destroy.\u201d</i> Comp. <span>\u05db\u05d1\u05dc\u05e2</span> \u201cwhen are discovered\u201d<sup>10</sup><i class="footnote">A. V., \u201cWhen are covered.\u201d I. E., in his commentary ad locum mentions both explanations, \u201cwhen are covered\u201d and \u201cwhen are discovered,\u201d and gives the preference to the former.</i> (Num. iv. 20). <span>\u05d4\u05dc\u05d5\u05d8</span> <i>The covering</i>. Comp. <span>\u05d5\u05d9\u05dc\u05d8</span> \u201cand he wrapped\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span>\u05de\u05db\u05e1\u05d4 \u2550 \u05de\u05e1\u05db\u05d4</span> \u201ccovering;\u201d comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20).'],
            [u'<span>\u05d1\u05dc\u05e2 \u05d4\u05de\u05d5\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class="footnote">A. V., \u201cHe will swallow up death.\u201d</i> them.<sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i><sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class="footnote">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>'],
            [u'<span>\u05d5\u05d0\u05de\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class="footnote">A. V., \u201cAnd it shall be said.\u201d</i> The people mentioned before, will say. <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05e0\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class="footnote">A. V., \u201cAnd he will save us.\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class="footnote">See i., Note 43.</i>'],
            [u'<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span>\u05d5\u05e0\u05d3\u05d5\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span>(\u05d3\u05d5\u05e9) \u05e2\u05f4\u05d5</span> or <span>\u05d1\u05bc\u05b0\u05d4\u05b4\u05d3\u05bc\u05d5\u05bc\u05e9\u05c1 .(\u05d3\u05e9\u05e9) \u05e2\u05f4\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span>\u05d5\u05bc</span> is here instead of <span>\u05d5\u05b9</span>; these two vowels are capable of interchange. <span>\u05de\u05d3\u05de\u05e0\u05d4</span> Dunghill.'],
            [u'<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span>\u05d4\u05e9\u05d5\u05d7\u05d4</span> <i>He that swimmeth</i>. Comp. <span>\u05e9\u05d7\u05d5</span> \u201cto swim\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> \u201cwindows\u201d (Gen. vii. 11), but their explanation is far-fetched.'],
            [u'Thy <i>walls</i>. The pronoun refers to Moab. <span>\u05d4\u05e9\u05d7 \u05d4\u05e9\u05e4\u05d9\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class="footnote">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \u201ctowers,\u201d Kimchi: \u201cthe wrists,\u201d R. Jonah: \u201cthe multitude,\u201d A. V., \u201cthe spoils.\u201d</i> Asyndeton; comp. <span>\u05db\u05e8\u05e2 \u05e9\u05db\u05d1 \u05e0\u05e4\u05dc</span> \u201cHe bowed, he fell, he lay down\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class="footnote">A. V., \u201cHe shall bring low,\u201d \u201clay low.\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>']],
           [[u'<span>\u05e2\u05d9\u05e8 \u05e2\u05d6 \u05dc\u05e0\u05d5 \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d9\u05e9\u05d9\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class="footnote">A. V., \u201cWe have a strong city.\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class="footnote">After <span>\u05d9\u05e9\u05d9\u05ea</span> the word <span>\u05d9\u05e9\u05d5\u05e2\u05d4</span> \u201csalvation\u201d seems to have been omitted in the Hebrew text.</i> <span>\u05d7\u05d5\u05de\u05d5\u05ea \u05d5\u05d7\u05dc</span> <i>For walls and bulwarks</i>. <span>\u05d7\u05b5\u05dc \u05d4\u05b7\u05d7\u05d5\u05b9\u05de\u05d5\u05b9\u05ea \u2550 \u05d7\u05b5\u05dc</span> \u201cthe fence of the walls.\u201d<sup>3</sup><i class="footnote">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>'],
            [u'<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it.'],
            [u'<span>\u05d9\u05e6\u05e8 \u05e1\u05de\u05d5\u05da \u05ea\u05e6\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\u201d Others are of opinion that <span>\u05e9\u05dc\u05d5\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class="footnote">According to this opinion the translation of the passage is as follows: \u201cPeace will guard him whose mind is stayed on thee.\u201d There is, however, no other instance in the Bible of <span>\u05e9\u05dc\u05d5\u05dd</span> being used as a feminine noun.</i>'],
            [u'<i>Trust ye</i>, etc. Therefore fathers will say to their children, \u201cTrust in the Lord,\u201d etc. <span>\u05d1\u05d9\u05d4</span> <i>In the Lord</i>. <span>\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span>\u05e6\u05d5\u05e8 \u05e2\u05d5\u05dc\u05de\u05d9\u05dd</span> <i>Everlasting strength</i>. <span>\u05d1\u05d9\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span>(\u05d9\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this.'],
            [u'<span>\u05d4\u05e9\u05d7</span> <i>He bringeth down</i>. A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05d4\u05b5\u05e7\u05b7\u05dc</span> \u201che afflicted slightly\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span>\u05d9\u05e9\u05e4\u05d9\u05dc\u05e0\u05d4 \u05d9\u05e9\u05e4\u05d9\u05dc\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cMy strength and my fortress\u201d (Jer. xvi. 19).<sup>6</sup><i class="footnote">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>'],
            [u'<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span>\u05e8\u05d2\u05dc\u05d9 \u2550 \u05e4\u05e2\u05de\u05d9</span> \u201cfeet.\u201d Comp. <span>\u05e4\u05e2\u05de\u05d9\u05dd</span> (Ex. xxiii. 14) \u2550 <span>\u05e8\u05d2\u05dc\u05d9\u05dd</span> (ibid. 17) \u201ctimes.\u201d'],
            [u'<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \u201cmost upright\u201d and \u201cdost weigh the path of the just.\u201d <span>\u05ea\u05e4\u05dc\u05e1</span> Thou weighest.'],
            [u'<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class="footnote">A. V., \u201cIn the way of thy judgment.\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \u201cthe soul is longing for Thy name.\u201d Before <span>\u05d0\u05e8\u05d7</span> \u201cpath\u201d supply the preposition <span>\u05dc</span> \u201cfor.\u201d'],
            [u'<span>\u05e0\u05e4\u05e9\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i> was <span>\u05d1\u05dc\u05d9\u05dc\u05d4 \u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> <i>I will seek Thee early</i>. Man has <span>\u05e0\u05e4\u05e9</span> \u201csoul\u201d and <span>\u05e8\u05d5\u05d7</span> \u201cspirit,\u201d as I explained in Koheleth.<sup>9</sup><i class="footnote">In his commentary on Koheleth iii. 21, I. E. says that <span>\u05e0\u05e4\u05e9</span> is common to all living creatures, but <span>\u05e0\u05e9\u05de\u05d4</span> is peculiar to human beings alone;\u2014the difference between <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span>\u05e0\u05e4\u05e9</span>, sensitive, <span>\u05e8\u05d5\u05d7</span>, and deliberative capacities <span>\u05e0\u05e9\u05de\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span>\u05ea\u05d1\u05dc</span> <i>World</i>. The inhabited part of the earth.'],
            [u'<span>\u05d9\u05d7\u05df</span> <i>Let favour be shewn</i>. A verb <span>\u05e2\u05f4\u05e2</span>; it is a form like <span>\u05d9\u05d5\u05e1\u05d1</span> \u201cis turned\u201d (xxviii. 27).<sup>10</sup><i class="footnote"><span>\u05d9\u05d7\u05bb\u05b7\u05df</span> is future Hophal of <span>\u05d9\u05d5\u05e1\u05d1 ; \u05d7\u05e0\u05df</span> future Hophal of <span>\u05e1\u05d1\u05d1</span>.</i>\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> <i>Straightforwardness</i>. It is related to <span>\u05e0\u05db\u05d7</span> \u201cbefore\u201d (Ex. xxvi. 35); comp. <span>\u05e0\u05db\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God.'],
            [u'<span>\u05e8\u05de\u05d4 \u05d9\u05d3\u05da \u05d1\u05dc \u05d9\u05d7\u05d6\u05d9\u05d5\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class="footnote"><span>\u05e8\u05de\u05d4</span> \u201cIs lifted up,\u201d that is, \u201cdoes not touch them\u201d or \u201cdoes not punish them.\u201d</i> <i>they will not see</i>. <span>\u05d9\u05d7\u05d6\u05d5 \u05d5\u05d9\u05d1\u05e9\u05d5 \u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> \u201cyea, even the fire, which shall devour thine enemies\u201d.<sup>12</sup><i class="footnote">A. V., \u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\u201d\u2014The Hebrew text has <span> \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05d1\u05dc\u05dd \u05d9\u05d7\u05d6\u05d5</span>, which is perhaps to be altered into <span>\u05d9\u05d7\u05d6\u05d5 \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05db\u05dc \u05e2\u05dd</span>, since the difference between the two explanations is, that according to the first, <span>\u05e2\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span>\u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>'],
            [u'<span>\u05ea\u05e9\u05e4\u05d5\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span>\u05e9\u05e4\u05d5\u05ea</span> \u201cset on\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do.'],
            [u'<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span>\u05d1\u05e2\u05dc\u05d5\u05e0\u05d5</span> <i>Had dominion over us</i>, were our masters <span>(\u05d1\u05e2\u05dc\u05d9\u05dd)</span>; comp. <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cunto the owner of them\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span>\u05dc\u05d1\u05d3 \u05d1\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee.'],
            [u'<i>They are dead</i>. Those our masters, that have owned us, are now dead.'],
            [u'<span>\u05d9\u05e1\u05e4\u05ea</span> Thou hast continued.<sup>13</sup><i class="footnote">A. V., \u201cThou hast increased the nation.\u201d I. E. explains <span>\u05d9\u05e1\u05e4\u05ea</span> \u201cThou hast continued,\u201d and supplies the infinitive \u201cto chastise.\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country.'],
            [u'<i>In trouble</i>. In their trouble. <span>\u05e6\u05e7\u05d5\u05df</span> <i>They poured out</i>. The <span>\u05e0</span> is paragogic, as in <span>\u05d9\u05d3\u05e2\u05d5\u05df</span> \u201cthey knew\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span>\u05d9\u05e6\u05e7\u05d5</span>; the first radical is dropped in <span>\u05e6\u05e7\u05d5\u05df</span>; comp. <span>\u05d9\u05e8\u05d3\u2550\u05e8\u05d3</span> \u201che went down\u201d (Judg. xix. 11). As to the phrase \u201cthey poured out a prayer,\u201d comp. \u201che will pour out his prayer\u201d (Ps. cii. 1). <span>\u05de\u05d5\u05e1\u05e8\u05da \u05dc\u05de\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class="footnote">A. V., \u201cWhen thy chastening was upon them.\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them.'],
            [u'<i>Like as a woman</i>, etc. This verse describes the \u201cchastening\u201d mentioned in the preceding verse. <span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> <i>That draweth near</i> Lit. \u201cthat bringeth near,\u201d namely, herself.<sup>15</sup><i class="footnote"><span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> is Hiphil, and therefore transitive; the object \u201cherself\u201d must be supplied.</i>'],
            [u'<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class="footnote">A. V., \u201cWe have been with child, we have been in pain, we have, as it were <span>(\u05db\u05b0\u05de\u05d5\u05b9)</span> brought forth wind.\u201d According to I. E. the word <span>\u05db\u05de\u05d5</span> compares the verbs <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05e0\u05d5\u05bc</span> \u201cwe have conceived\u201d and <span>\u05d4\u05b7\u05dc\u05b0\u05e0\u05d5\u05bc</span> \u201cwe have been in pain,\u201d with the verb <span>\u05d9\u05b8\u05dc\u05b7\u05d3\u05b0\u05e0\u05d5\u05bc \u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwe have brought forth,\u201d with regard to the object <span>\u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwind,\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span>\u05d9\u05e9\u05d5\u05e2\u05d5\u05ea \u05d1\u05dc \u05e0\u05e2\u05e9\u05d4</span> \u201cwe have not wrought any deliverance.\u201d We were not able to bring any deliverance. <span>\u05d0\u05e8\u05e5</span> <i>In the earth</i>. Supply <span>\u05d1</span>; comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> (Ex. xx. 11). <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> Some say, that <span>\u05d0</span> is omitted, as in <span>\u05d5\u05d9\u05e4\u05dc\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\u201cand they fell\u201d), as will be explained by me. I explain <span>\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> we could not help their falling.\u201d<sup>17</sup><i class="footnote">According to I. E. the root of <span>\u05d9\u05e4\u05dc\u05d5</span> is <span>\u05e0\u05e4\u05dc</span> \u201cto fall.\u201d <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5 \u05d9\u05e9\u05d1\u05d9 \u05ea\u05d1\u05dc</span> \u201cWe could not effect that the inhabitants of the world should not fall;\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\u2014A. V., \u201cNeither have the inhabitants of the earth fallen.\u201d\u2014The passage quoted from Nehemiah <span>\u05d5\u05d9\u05e4\u05dc\u05d5 \u05de\u05d0\u05d5\u05d3 \u05d1\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> is explained by I. E. <span>\u05d1\u05e9\u05e4\u05dc\u05d9\u05dd \u05d5\u05e0\u05e4\u05dc\u05d9\u05dd \u05de\u05de\u05e2\u05dc\u05ea\u05dd</span> \u201cthey appeared to themselves low and degraded.\u201d</i>'],
            [u'<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class="footnote">Comp. Targum: \u201cThou wilt revive the dead.\u201d</i> Some explain it as a contrast to \u201cThey are dead, they will not live,\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \u201cAwake, etc.\u201d <span>\u05d8\u05dc \u05d0\u05d5\u05e8\u05d5\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe dew of herbs.\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span>\u05d0\u05d5\u05e8\u05d5\u05ea</span> means \u201cherbs;\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class="footnote">Comp. \u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\u201d</i> <span>\u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u2550 \u05d5\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span>\u05ea\u05e4\u05d9\u05dc</span> \u201cShall cast out,\u201d \u201cshall bear;\u201d comp. <span>\u05db\u05e0\u05e4\u05dc \u05d0\u05e9\u05d7</span> \u201cAs the untimely birth of a woman\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class="footnote">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>'],
            [u'<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> <span>\u05d7\u05d1\u05d9</span> Some explain this word as a regular form of a verb <span>(\u05d7\u05d1\u05d4) \u05dc\u05f4\u05d4</span>; the feminine form <span>\u05d7\u05d1\u05d9</span> is used, because <span>\u05e2\u05dd</span> is sometimes feminine; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea \u05e2\u05de\u05da</span> \u201cAnd thy people sinneth\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class="footnote">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span>\u05d7\u05d1\u05d4</span>.</i> that <span>\u05d7\u05d1\u05d9</span> is a noun like <span>\u05e9\u05d1\u05d9</span> \u201ccaptivity.\u201d The first explanation is the right one.'],
            [u'<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class="footnote">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth.']],
           [[u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>1</sup><i class="footnote"><span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span>; (\u05ea\u05dc\u05d9)</span><sup>2</sup><i class="footnote"><span>\u05ea\u05dc\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\n"> but the two words, being quite different in meaning, <span>\u05ea\u05dc\u05d9)</span> \u201changing,\u201d <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n/9k=\n"> \u201cfollowing,\u201d) are probably not connected with each other. Moreover, if <span>\u05ea\u05dc\u05d9</span> were the same as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\n"> it would have been written <span>\u05ea\u05d0\u05dc\u05d9</span>. It seems more probable and natural to derive <span>\u05ea\u05dc\u05d9</span> from <span>\u05ea\u05dc\u05d4</span> \u201cto hang,\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span>\u05ea\u05dc\u05d0\u05d9</span> Talm. Bab. Shab. 78; and <span>\u05ea\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05db\u05dc\u05d9\u05de\u05d4</span> \u201cHe hangeth the earth upon nothing\u201d (Job xxvi. 7). This axis, being a straight line, is called <span>\u05d1\u05e8\u05d9\u05d7</span> \u201ca bar,\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> \u201ccrooked,\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span>\u05ea\u05e0\u05d9\u05df</span> \u201cdragon;\u201d the one end of the line being called \u201cthe head,\u201d the other \u201cthe tail of the dragon.\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> by <span>\u05ea\u05dc\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span>\u05d1\u05e8\u05d9\u05d7</span> stretching,\u201d<sup>3</sup><i class="footnote">A. V., \u201cPiercing.\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class="footnote">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span>\u05e0\u05d7\u05e9 \u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class="footnote">The sea-monsters are usually called <span>\u05ea\u05e0\u05d9\u05e0\u05d9\u05dd</span>; this remark is therefore added, that they are also called <span>\u05e0\u05d7\u05e9\u05d9\u05dd</span>, some of them being \u201cserpent-like.\u201d</i> <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \u201cThe great dragon in the sea.\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class="footnote">Assyria or Babylon.</i> while \u201cthe dragon that is in the sea,\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \xe9lite of soldiers, princes, and nobles.<sup>7</sup><i class="footnote">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>'],
            [u'<span>\u05d7\u05de\u05e8</span> <i>Wine</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i> Comp. <span>\u05d7\u05b8\u05de\u05b6\u05e8</span> \u201cwine\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span>\u05e2\u05e0\u05d5</span> <i>Sing</i>. Comp. <span>\u05e2\u05e0\u05d5\u05ea</span> \u201cSinging\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \u201csing\u201d is addressed to the singers.<sup>9</sup><i class="footnote">The subject, \u201cYe singers,\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7).'],
            [u'<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3</span>. R. Jonah, the Grammarian, says, that <span>\u05dc\u05d0 \u2550 \u05e4\u05df</span>, and <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3 \u05e2\u05dc\u05d9\u05d4 ;\u05d0\u05e4\u05e7\u05d3 \u2550 \u05d9\u05e4\u05e7\u05d3</span> means accordingly, \u201cI will not punish her (though I shall punish all other nations).\u201d Comp. <span>\u05e4\u05df \u05ea\u05e4\u05dc\u05e1</span> \u201cDo not ponder.\u201d<sup>10</sup><i class="footnote">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \u201cLest any hurt it.\u201d \u201cLest thou shouldst ponder.\u201d</i> R. Isaak ben Saul compares <span>\u05d9\u05e4\u05e7\u05d3</span> with <span>\u05e0\u05e4\u05e7\u05d3</span> \u201cthere lacketh\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \u201cI will water it every moment, lest its leaves drop.\u201d <span>\u05e2\u05dc\u05d9\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class="footnote">A. V., \u201cIt.\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class="footnote">This instance is only quoted to show that <span>\u05e2\u05dc\u05d9\u05d4</span> means \u201cher leaves.\u201d R. Isaak ben Saul confounds the Kal <span>\u05d9\u05e4\u05e7\u05d3</span> and the Niphal <span>\u05e0\u05e4\u05e7\u05d3</span>; it is only the latter which has the meaning \u201cto be missing.\u201d</i> R. Moses Hakkohen explains it thus, \u201cI shall guard it day and night, lest the enemy hurt it.\u201d I think that this explanation is the right one.'],
            [u'<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class="footnote">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \u201cwho would set,\u201d etc., implies.</i> Supply <span>\u05d1</span> before <span>\u05e9\u05de\u05d9\u05e8</span> \u201cbrier,\u201d comp. <span>\u05d1\u05e9\u05e9\u05d7\u2550\u05e9\u05e9\u05d7</span> \u201cin six,\u201d (Ex. xx. 11). The meaning of the sentence is, \u201cWho would set me against the brier and thorn of the vineyard,\u201d that is, against the wicked people; \u201cand in the day of my war against the vineyard,\u201d <span>\u05d0\u05e4\u05e9\u05e2\u05d4 \u05d1\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i>\u2014comp. <span>\u05db\u05e4\u05e9\u05e2</span> \u201cbut a step\u201d (1 Sam. xx. 3)\u2014<span>\u05d0\u05e6\u05d9\u05ea\u05e0\u05d4</span> <i>I would burn it;</i>\u2014comp. <span>\u05d4\u05e6\u05d9\u05ea\u05d5</span> \u201cthey have burnt\u201d (2 Sam. xiv. 35).'],
            [u'<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\u2014comp. \u201cthe Lord hath been like an enemy\u201d (Lam. ii. 5)\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \u201che will make peace unto me.\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Who would give me</i>\u2014comp. <span>\u05e0\u05ea\u05ea\u05e0\u05d9</span> \u201cthou hast given me\u201d (Judges i. 15)\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class="footnote">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\u2014but the men of Judah,<sup>16</sup><i class="footnote">The expression <span>\u05d0\u05d9\u05e9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> \u201cthe men of Judah,\u201d is perhaps used by I. E. instead of \u201cIsrael,\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\u2019s promise, \u201cI the Lord will keep it, lest he visit it,\u201d are introduced, saying, \u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\u201d Comp.<sup>17</sup><i class="footnote">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \u201cthrough it\u201d \u2550 \u201cthrough myself.\u201d</i> \u201cAnd Ezekiel shall be,\u201d instead of \u201cAnd I shall be\u201d (Ez. xxv. 24), \u201cAnd Samuel,\u201d instead of \u201cAnd myself\u201d (1 Sam. xii. 11); \u201cAs he hath done,\u201d instead of \u201cAs I have done\u201d (Lev. viii. 34); <span>\u05d1\u05de\u05dc\u05d7\u05de\u05d4</span> \u201cin war,\u201d is to be joined with <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9</span> \u201cwho would turn me\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span>\u05d0\u05d5 \u05d9\u05d7\u05d6\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \u201cJacob would take root,\u201d etc. I am compelled to explain in this way by the phrase, \u201cHe will make peace unto me,\u201d because it is God alone that maketh peace.<sup>18</sup><i class="footnote">I. E. is not the author of the first opinion, which attributes to God the words, \u201cHe will make peace unto me,\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\u2019s own explanation, introduced by a phrase like <span>\u05d5\u05d0\u05e0\u05d9 \u05d0\u05d5\u05de\u05e8 ,\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> \u201cbut I think,\u201d \u201cbut I say.\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \u201csome say.\u201d</i>'],
            [u'<span>.<sup>19</sup><i class="footnote">Literally: In coming days. <span>\u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d1\u05d0\u05d9\u05dd\u2550\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i></span><span>\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span> In future. According to some: \u201cthe children.\u201d<sup>20</sup><i class="footnote">Literally: The coming <i>sc.</i> generations. <span>\u05d4\u05d3\u05d5\u05e8\u05d5\u05ea \u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i> <span>\u05d9\u05e9\u05e8\u05e9</span> <i>He shall cause to take root.</i> Comp. <span>\u05d9\u05e9\u05e8\u05e9\u05d9\u05d7 \u05d5\u05ea\u05e9\u05e8\u05e9</span> \u201cand didst cause it to take deep root\u201d (Psa. lxxx. 10).<sup>21</sup><i class="footnote">The Hebrew text has <span>,\u05d5\u05ea\u05e9\u05d0\u05e8 \u05e9\u05e8\u05e9\u05d9\u05d4</span> \u201cand causes its roots to remain;\u201d but <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span>\u05ea</span> could agree; the remark would also be then quite superfluous. <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> must therefore be altered into <span>,\u05d5\u05ea\u05e9\u05e8\u05e9</span> which is part of a quotation.</i> <span>\u05ea\u05e0\u05d5\u05d1\u05d4</span>. Fruit.'],
            [u'<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span>\u05d0\u05e9\u05e8\u05d9\u05dd</span> \u201cgroves\u201d can be applied.<sup>22</sup><i class="footnote">It is not clear at all how the mention of \u201cthe groves\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites.'],
            [u'<span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span>. <i>In measure.</i> According to most commentators <span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span> is a reduplication of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d like <span><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i></span><span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. xiii. 49); <span></span><span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> \u201cWill carry thee away\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \u201cthe defenced city\u201d (ver. 10)<sup>24</sup><i class="footnote">The pronoun \u201cit\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \u201cthe defenced city\u201d of ver. 10; but that \u201ccity\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span>\u05d1\u05e9\u05dc\u05d7\u05d4</span> According to some: \u201cwith its sword.\u201d<sup>25</sup><i class="footnote">A. V., \u201cWhen it shooteth forth.\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span>\u05d4\u05e9\u05dc\u05d7</span> \u201cthe sword\u201d (Joel ii. 8). More correctly, however, it may be compared with <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cthy plants\u201d (Song iv. 13), especially because of the words: \u201con the day of the east wind.\u201d<sup>26</sup><i class="footnote">The figure \u201cthe day of the east wind,\u201d leads the reader to suppose that there is also a reference to \u201cplants,\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\u2014which may be considered as her plants (<span>\u05e9\u05dc\u05d7\u05d4</span>)\u2014therefore <span>\u05d4\u05d2\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class="footnote">A. V., \u201cStayeth.\u201d\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\u201d comp. <span><sup>28</sup><i class="footnote">Hophal of <span>\u05d9\u05d2\u05d4</span>.</i></span><span>\u05d4\u05d5\u05d2\u05d4</span> \u201che was removed\u201d (2 Sam. xx. 13); <span>\u05d4</span> replaces the radical <span>\u05d9</span>; as in <span>\u05d9\u05d3\u05d4\u2550\u05d4\u05d3\u05d4</span> \u201che stretched forth\u201d (xi. 8). <span>\u05e7\u05d3\u05d9\u05dd</span> East wind.'],
            [u'<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\u2014for \u201cthe iniquity of Jacob\u201d (<span>\u05e2\u05d5\u05df \u05d9\u05e2\u05e7\u05d1</span>) is the source of all his evils<sup>28a</sup><i class="footnote"><span>\u05e2\u05d5\u05df</span> \u201ciniquity\u201d is, therefore, used here for <span>\u05e8\u05e2</span> \u201cevil.\u201d</i>\u2014and the decree shall be rescinded, if they abolish idolatry. <span>\u05d4\u05e1\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span>\u05d2\u05d9\u05e8</span> Chalk. <span>\u05de\u05e0\u05e4\u05e6\u05d5\u05ea</span> <i>Beaten in sunder.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cThou shalt break them\u201d (Ps. ii. 9). <span>\u05dc\u05d0 \u05d9\u05e7\u05de\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class="footnote">The use of <span>\u05e7\u05d5\u05dd</span> \u201cto rise,\u201d in the sense of <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d is explained here by I. E. See xl. Note 20.</i>'],
            [u'<i>The defenced city.</i> Samaria. <span>\u05d1\u05d3\u05d3</span> Shall be desolate. <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span> <i>The branches thereof.</i> Comp. <span>\u05e2\u05dc \u05e9\u05ea\u05d9 \u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> \u201cupon the two branches\u201d (1 Kings xviii. 21).<sup>29a</sup><i class="footnote">A. V. \u201cBetween two opinions.\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd \u05e2\u05dc \u05e9\u05ea\u05d9</span> rather than <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> (xvii. 6,) as another instance, and not <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> which differs from <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> in this verse by the Dagesh in <span>\u05e4</span>. It is, however, possible, that I. E. read <span>\u05e1\u05e2\u05e4\u05bc\u05d9\u05d4</span>.</i> The open towns are meant.'],
            [u'<span>\u05e7\u05e6\u05d9\u05e8\u05d4</span> <i>The bough</i><sup>30</sup><i class="footnote">A. V. \u201cThe boughs.\u201d</i> <i>thereof.</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cIn my branch\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \u201cthey\u201d refers to <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d<sup>31</sup><i class="footnote">I. E. supplies the feminine plural <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d in order to make the subject agree with the predicate <span>\u05ea\u05e9\u05d1\u05e8\u05e0\u05d4</span>; he might, however, supply <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> and <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>.</i> while <span>\u05e7\u05e6\u05d9\u05e8</span> signifies \u201cthe large branch.\u201d <span>\u05de\u05d0\u05d9\u05e8\u05d5\u05ea</span> Some explain: \u201cCollect;\u201d<sup>32</sup><i class="footnote">A. V., \u201cSet them on fire.\u201d</i> comp. <span>\u05d0\u05e8\u05d9\u05ea\u05d9</span> \u201cI have gathered\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \u201cSet on fire.\u201d The branches will be used as fuel. This is the right explanation. Comp. <span>\u05ea\u05d0\u05d9\u05e8\u05d5</span> \u201cye kindle fire\u201d (Mal. i. 10).'],
            [u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>33</sup><i class="footnote">See Note 1.</i> <span>\u05d9\u05d7\u05d1\u05d8</span> <i>Shall beat off.</i> Comp. <span>\u05ea\u05d7\u05d1\u05d8</span> \u201cthou wilt beat\u201d (Deut. xxiv. 10); <span>\u05d7\u05d5\u05d1\u05d8</span> \u201cbeating\u201d (Judg. vi. 11); therefore the expression <span>\u05ea\u05dc\u05e7\u05d8\u05d5</span> \u201cyou will be gathered together\u201d is also used. <i>One by one.</i> Only a few will be left out of many.'],
            [u'<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class="footnote">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.']],
           [[u'<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class="footnote">According to I. E. <span>\u05e9\u05db\u05e8\u05d9 \u05d0\u05e4\u05e8\u05d9\u05dd</span> \u201cthe drunkards of Ephraim,\u201d is in apposition to <span>\u05e2\u05d8\u05e8\u05ea \u05e0\u05d0\u05d5\u05ea</span> \u201cthe crown of pride,\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span>\u05e8\u05d0\u05e9</span> <i>The best</i>.<sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i> Comp. <span>\u05e8\u05d0\u05e9\u05d9 \u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cthe chief spices\u201d (Song iv. 14). <span>\u05e0\u05d9\u05d0 \u05e9\u05de\u05e0\u05d9\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span>\u05d1\u05d2\u05d9\u05d0</span> \u201cin the valley\u201d (Deut. iii. 29). Others compare <span>\u05e0\u05bc\u05b5\u05d9\u05d0</span> with <span>\u05e0\u05bc\u05b5\u05d0</span> \u201cproud\u201d (xvi. 6), and say that the radical <span>\u05d4</span> is omitted.<sup>3</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span>.\u2014The difference in spelling, <span>\u05d2\u05b5\u05bc\u05d9\u05d0</span> (with <span>\u05d9</span>) and <span>\u05e0\u05b5\u05bc\u05d0</span> (without <span>\u05d9</span>) is entirely overlooked.</i> <span>\u05d4\u05dc\u05d5\u05de\u05d9</span> <i>Overcome</i>. Comp. <span>\u05d4\u05dc\u05de\u05d5\u05e0\u05d9</span> \u201cthey have smitten me\u201d (Prov. xxiii. 35).'],
            [u'<span>\u05d7\u05d6\u05e7</span> <i>Mighty</i>. Attribute to <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d or <span>\u05d7\u05d9\u05dc</span> \u201chost,\u201d which is to be supplied. <span>\u05e9\u05e2\u05e8 \u05e7\u05d8\u05d1</span>. The <span>\u05db</span> in <span>\u05db\u05d6\u05e8\u05dd</span> refers also to <span>\u05e9\u05e2\u05e8</span>: \u201cAs a destroying wind.\u201d <span>\u05e7\u05d8\u05d1</span> Destruction. Comp. <span>\u05e7\u05d8\u05d1\u05da</span> \u201cthy destruction\u201d (Hos. xiii. 14). <span>\u05d4\u05e0\u05d9\u05d7 \u05dc\u05d0\u05e8\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span>\u05d1\u05d9\u05d3</span> <i>With the hand</i>. With His mighty hand.'],
            [u'<span>\u05e2\u05d8\u05e8\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage.'],
            [u'<span>\u05e6\u05d9\u05e6\u05ea \u05e0\u05d5\u05d1\u05dc</span> \u201cThe blooming of the blossom which will fade away,\u201d<sup>4</sup><i class="footnote">A. V., \u201cA fading flower.\u201d\u2014I. E. supplies <span>\u05e6\u05d9\u05e5</span> \u201cblossom,\u201d or <span>\u05e2\u05dc\u05d4</span> \u201cleaf,\u201d \u201cplant,\u201d because of the incongruity of the feminine <span>\u05e6\u05d9\u05e6\u05ea</span> and the masculine <span>\u05e0\u05d5\u05d1\u05dc</span>. There is besides, according to his opinion, a contradiction between \u201ca fading flower,\u201d and \u201cthe glorious beauty,\u201d which he believes to be in apposition to the former; he explains therefore <span>\u05e0\u05d5\u05d1\u05dc</span> to have the meaning of a participle future \u201cthat will fade away,\u201d and for a similar reason, <span>\u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> (Ps. cxxxvii. 8): \u201cthat will be destroyed.\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\u2014comp. <span>\u05d1\u05ea \u05d1\u05d1\u05dc \u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> \u201cO daughter of Babylon, who art to be destroyed\u201d (Psa. cxxxvii. 8)\u2014or \u201cthe blossom of the fading plant,\u201d and this is better. <span>\u05db\u05d1\u05db\u05d5\u05e8\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes.'],
            [u'<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion.'],
            [u'<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span>\u05d0\u05dc \u05d4\u05e9\u05e2\u05e8 \u2550 \u05e9\u05e2\u05e8\u05d4</span>. <i>To the gate</i>. <span>\u05e9\u05e2\u05e8\u05d4 \u05de\u05e9\u05d9\u05d1\u05d9 \u05de\u05dc\u05d7\u05de\u05d4</span>. Some explain: \u201cwho turn the battle away from the gates.\u201d R. Moses Hakkohen renders the passage thus: \u201c(God will give strength to those) who have escaped,\u201d<sup>5</sup><i class="footnote">According to the first explanation <span>\u05d4\u05e9\u05e2\u05e8\u05d4</span> (lit. \u201cto the gate\u201d) is very strangely the same as <span>\u05de\u05df \u05d4\u05e9\u05e2\u05e8</span> (lit., \u201cfrom the gate\u201d). The literal translation of the phrase according to the other opinion is: \u201cthose who turn the battle to the gate,\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation.'],
            [u'<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span>\u05d1\u05e8\u05d0\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class="footnote">A. V., \u201cIn vision.\u201d</i> who rebukes the people; <span>\u05e4\u05e7\u05d5 \u05e4\u05dc\u05d9\u05dc\u05d9\u05d4 .\u05d1\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e8\u05d0\u05d4 \u2550 \u05d1\u05e8\u05d0\u05d4</span>, \u201cthey pervert judgment;\u201d by the subject \u201cthey\u201d the judges are meant, and the verb <span>\u05e4\u05e7\u05d5</span> has a transitive meaning; or \u201cthe words of the judgment are unstable,\u201d<sup>7</sup><i class="footnote">A. V., \u201cThey stumble in judgment.\u201d</i> <span>\u05d3\u05d1\u05e8\u05d9</span> \u201cthe words of\u201d being supplied. I prefer this latter explanation; for <span>\u05e4\u05e7\u05d5</span> is intr.; comp. <span>\u05d5\u05e4\u05d9\u05e7 \u05d1\u05e8\u05db\u05d9\u05dd</span>, \u201cand the tottering of the knees.\u201d (Nahum ii. 11.)'],
            [u'<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span>\u05d1\u05dc\u05d9 \u05de\u05e7\u05d5\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span>\u05e2\u05d3 \u05d0\u05e4\u05e1 \u05de\u05e7\u05d5\u05dd</span> \u201cuntil there be no place,\u201d (v. 8). <span>\u05e7\u05d9\u05d0 \u05e6\u05d5\u05d0\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom.'],
            [u'<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span>\u05e9\u05de\u05d5\u05e2\u05d4</span> <i>Doctrine</i>. A noun. <span>\u05d2\u05de\u05d5\u05dc\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthey that dwell in tents\u201d (Judg. viii., 11).<sup>8</sup><i class="footnote">I. E. means to say that the plural in the absolute state has sometimes the ending <span>\u05be\u05b5\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span>\u05e2\u05ea\u05d9\u05e7\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span>\u05d5\u05d9\u05e2\u05ea\u05e7</span> \u201cand he removed\u201d (Gen. xii., 8).'],
            [u'<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class="footnote">Some editions have <span>\u05e9\u05dc\u05d0 \u05d9\u05e8\u05e2 \u05e2\u05d5\u05d3</span> \u201cthat he should not continue to do evil,\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span>\u05e9\u05dc\u05d0 \u05d9\u05d3\u05e2 \u05e2\u05d5\u05d3</span>, and this reading has been adopted for the translation.</i> <span>\u05e6\u05d5 \u05dc\u05e6\u05d5</span> \u201cPrecept after<sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i> precept,\u201d or \u201cprecept joined to precept.\u201d <span>\u05e7\u05d5 \u05dc\u05e7\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually.'],
            [u'<span>\u05d1\u05dc\u05e2\u05e0\u05d9 \u05e9\u05e4\u05d4</span> <i>With laughing</i><sup>12</sup><i class="footnote">A. V., \u201cStammering.\u201d</i> <i>lips.</i> Comp. <span>\u05dc\u05e2\u05e0</span> \u201cderision\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people.'],
            [u'<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> <i>The refreshing.</i> Comp. <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class="footnote">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span>\u05d5\u05d7\u05db\u05dd \u05d9\u05e8\u05d5\u05e9\u05dc\u05de\u05d9 \u05dc\u05d0 \u05d9\u05d3\u05e2\u05e0\u05d5 \u05e9\u05de\u05d5</span> \u201cAnd a learned man from Jerusalem, whose name I do not know.\u201d</i> <span>\u05de\u05e8\u05d2\u05e2\u05d4</span> is a participle.<sup>14</sup><i class="footnote">Participle Hiphil of <span>\u05e8\u05d2\u05e2</span>; lit.: \u201cthat which gives rest.\u201d</i> <span>\u05d0\u05d1\u05d5 \u2550 \u05d0\u05d1\u05d5\u05d0</span> <i>They would.</i> Comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5 \u2550 \u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24).'],
            [u'<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class="footnote">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class="footnote"><span>\u05dc\u05d0</span> in <span>\u05dc\u05de\u05e2\u05df \u05dc\u05d0 \u05d9\u05dc\u05db\u05d5</span> of the Hebrew text is superfluous; the following quotation: \u201cWoe unto,\u201d etc., proves that the words \u201cto Egypt,\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \u201cWoe to those that go down to Egypt,\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class="footnote">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>'],
            [u'<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span>\u05de\u05d5\u05e9\u05dc\u05d9</span> According to some, \u201cthey that rule;\u201d comp. <span>\u05de\u05de\u05e9\u05dc\u05d4</span> \u201cdominion;\u201d but better, \u201cthe poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27).'],
            [u'<i>We have made a covenant with death</i>. We shall not die now. <span>\u05d7\u05d6\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span>\u05d7\u05d6\u05d5\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span><sup>18</sup><i class="footnote">I. E. says that, although <span>\u05d7\u05d6\u05d5\u05ea</span> in the phrase <span>\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd \u05d0\u05ea \u05e9\u05d0\u05d5\u05dc \u05dc\u05d0 \u05ea\u05e7\u05d5\u05dd</span> (ver. 18) might be explained to signify \u201cprophecy,\u201d and the whole sentence to mean: \u201cAnd what you prophesied concerning the grave will not be fulfilled,\u201d it is impossible to find that sense in the phrase <span>\u05d5\u05e2\u05dd \u05e9\u05d0\u05d5\u05dc \u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d5\u05d6\u05d4</span>, which has evidently the same meaning; <span>\u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d7\u05d5\u05d6\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d5\u05d6\u05d4</span>, \u201ca covenant of a prophecy and a covenant of a prophet;\u201d that is, \u201ca covenant like that made by divine inspiration.\u201d</i>?\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> I think that <span>\u05d7\u05d6\u05d4</span> means \u201cprophet,\u201d and explain <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> to be the same as <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d4</span> \u201cWe have made a prophet\u2019s covenant,\u201d a covenant like that made by divine inspiration. <span>\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> \u201cAn overflowing scourge,\u201d that is, famine; or better, \u201cthe scourge of an overflowing stream;\u201d <span>\u05db\u05d9 .\u05e9\u05d5\u05d8 \u05e0\u05d7\u05dc \u05e9\u05d5\u05d8\u05e3 \u2550\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5.'],
            [u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> <i>I will lay the foundation</i>. <span>\u05d9\u05e1\u05d3</span> is an adjective,<sup>19</sup><i class="footnote"><span>\u05d9\u05e1\u05d3</span> and <span>\u05e9\u05d1\u05d7</span>, according to I. E., may also be considered as participles of the Pi\xebl, the preformative <span>\u05de\u05b0</span> of the Pi\xebl and Pual being sometimes dropped.</i> derived from a Piel like <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> \u201che hath destroyed\u201d (Lam. ii. 9).<sup>20</sup><i class="footnote">The Pi\xebl past has two forms, <span>\u05e4\u05b4\u05bc\u05e2\u05b0\u05dc</span> and <span>\u05e4\u05b4\u05bc\u05e2\u05b7\u05dc</span>; it is with the latter that <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> is compared, and therefore <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> is quoted. Comp. Zahoth, On the Pi\xebl.</i> Comp. <span>\u05d5\u05e9\u05d1\u05d7 \u05d0\u05e0\u05d9</span> \u201cand I praise\u201d (Koh. iv. 2); which is likewise transitive. <span>\u05d1\u05d7\u05df</span> <i>Tower</i>.<sup>21</sup><i class="footnote">A. V., \u201cTried.\u201d</i> Comp. <span>\u05d5\u05d1\u05d5\u05d7\u05df</span> \u201cand towers\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span>\u05de\u05d5\u05e1\u05d3 \u05de\u05d5\u05e1\u05d3</span> <i>A sure foundation</i>. The first <span>\u05de\u05d5\u05e1\u05d3</span> is a noun, meaning \u201cfoundation;\u201d it is a genitive, governed by the preceding noun <span>\u05d9\u05e7\u05e8\u05ea</span> \u201cthe value of;\u201d the second is a participle Hophal, like <span>\u05de\u05d5\u05e1\u05d1</span>; the <span>\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span>\u05d5</span>).<span><sup>22</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05d1\u05dc\u05d5\u05e2 \u05d4\u05db\u05e4\u05dc</span> \u201cto compensate for the omission of the duplicate;\u201d this does not refer to the <span>\u05d3</span>, since the root is not <span>\u05e1\u05d3\u05d3</span>, but to the omission of <span>\u05d5</span>, which is also noticed by the Masora; there should be two <span>\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future.'],
            [u'<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \u201cI will lay the foundation.\u201d Some are of opinion that Hezekiah is meant by the \u201ctried stone.\u201d <span>\u05d5\u05d9\u05e2\u05d4 \u05d1\u05e8\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span>\u05d4\u05d9\u05e2\u05d9\u05dd</span> \u201cthe shovels.\u201d <span>\u05d1\u05e8\u05d3</span> \u201cthe hail\u201d is the subject to <span>\u05d9\u05e2\u05d4</span>, which is a transitive verb;<sup>23</sup><i class="footnote">What I. E. means by this additional remark, that <span>\u05d9\u05e2\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \u201chail\u201d the King of Assyria is here meant. <span>\u05d5\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span>. Repeat <span>\u05db\u05d6\u05d1</span> \u201cfalsehood\u201d after <span>\u05d5\u05e1\u05ea\u05e8</span>; \u201cAnd the waters shall overflow the hiding-place of falsehood;\u201d or supply <span>\u05d0\u05dc\u05d4</span> \u201cthese:\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class="footnote">In the Hebrew text the words <span>\u05d5\u05db\u05df \u05d4\u05d5\u05d0 \u05d5\u05e1\u05ea\u05e8 \u05de\u05d7\u05e1\u05d4 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span> are without sense; there is no occasion whatever for the addition of <span>\u05de\u05d7\u05e1\u05d4</span>, since <span>\u05de\u05d7\u05e1\u05d4 \u05d5\u05e1\u05ea\u05e8</span> is nearly the same as <span>\u05d5\u05e1\u05ea\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span>\u05de\u05d7\u05e1\u05d4</span>, namely <span>\u05db\u05d6\u05d1</span>, is probably to be repeated. In the second explanation <span>\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd</span>, \u201cthe hiding-place of water,\u201d <span>\u05e1\u05ea\u05e8 \u05db\u05d6\u05d1 \u2550</span>, \u201cthe hiding-place of falsehood,\u201d \u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \u201cand the hiding-place of waters, these (the waters) will overflow.\u201d This latter interpretation is supported by the accents which join <span>\u05de\u05d9\u05dd</span> with <span>\u05e1\u05ea\u05e8</span>.</i>'],
            [u'<span>\u05d5\u05db\u05e4\u05e8</span> <i>And shall be disannulled.</i> Comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201che will pacify it,\u201d that is, will annul or remove it. <span>\u05d5\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea\u05db\u05dd\u2550\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd</span> And your prophetical agreement.<sup>25</sup><i class="footnote">A. V., \u201cAnd your agreement.\u201d</i> <span>\u05d5\u05d4\u05d9\u05d9\u05ea\u05dd</span> <i>Then you shall be.</i> The <span>\u05d5</span> has the same force as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAFONjgP/2Q==\n"> in Arabic;<sup>26</sup><i class="footnote">To introduce the apodosis when the protasis precedes; the phrase <span>\u05d4\u05e9\u05dc\u05e9\u05d9 \u05d1\u05d9\u05d5\u05dd</span> is treated as the full sentence <span>\u05d5\u05d9\u05d4\u05d9 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05e9\u05d9</span> \u201cWhen the third day came.\u201d</i> comp. <span>\u05d5\u05d9\u05e9\u05d0 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9</span> \u201con the third day, then Abraham lifted up\u201d (Gen. xxii. 4).'],
            [u'<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class="footnote">\u201cThe overflowing scourge\u201d of the preceding verse.</i> goeth forth. <span>\u05d6\u05d5\u05e2\u05d4</span> <i>Vexation.</i> It is not the same as <span>\u05d6\u05e2\u05d5\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class="footnote">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span>\u05d6\u05d5\u05e2</span> \u201cto tremble,\u201d \u201cto move;\u201d comp. <span>\u05d5\u05dc\u05d0 \u05d6\u05e2</span> \u201cand he moved not\u201d (Est. v. 9); the <span>\u05d5</span> in the middle is analogous to the <span>\u05d5</span> of <span>\u05de\u05b8\u05d5\u05b6\u05d7</span> \u201cdeath.\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid.'],
            [u'<span>\u05d4\u05de\u05e6\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class="footnote">A. V., \u201cThe bed.\u201d</i> which is underneath in the bed. <span>\u05de\u05d4\u05e9\u05ea\u05e8\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span>\u05e9\u05e8\u05d5\u05e2</span> \u201csuperfluous\u201d \u201ctoo long\u201d (Lev. xxii. 23). <span>\u05d4\u05de\u05db\u05e1\u05d4\u2550\u05d4\u05de\u05e1\u05db\u05d4</span> <i>The covering.</i> <span>\u05d1\u05d4\u05ea\u05db\u05e0\u05e1</span> It is Infinitive of <span>\u05db\u05e0\u05e1</span> \u201cto assemble;\u201d comp. <span>\u05db\u05e0\u05d5\u05e1</span> \u201cgather together\u201d (Est. iv. 16); and means \u201cWhen many gather together under it.\u201d<sup>30</sup><i class="footnote">A. V., \u201cThan that he can wrap himself in it.\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class="footnote">Both the people and its rulers fail to give each other comfort and protection.</i>'],
            [u'<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span>\u05d1\u05e2\u05dc \u05e4\u05e8\u05e6\u05d9\u05dd</span> \u201cplace of breaches,\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance.'],
            [u'<span>\u05de\u05d5\u05e1\u05e8\u05d5\u05ea\u05d9\u05db\u05dd \u2550 \u05de\u05d5\u05e1\u05e8\u05d9\u05db\u05dd</span> Bands. <span>\u05d5\u05e0\u05d7\u05e8\u05e6\u05d4</span> <i>Even determined.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decided\u201d (1 Kings xx. 40).'],
            [u'<i>Hear my voice, hear my speech</i>. Parallelism.'],
            [u'<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span>\u05d9\u05e4\u05ea\u05d7</span> <i>He opens,</i> <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span>\u05d9\u05e4\u05ea\u05d7</span> and <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> are a repetition of the same idea in different words.'],
            [u'<span>\u05e9\u05d5\u05d4</span> <i>He hath made plain</i>. Derived from <span>\u05e9\u05d5\u05d4</span> \u201cequal;\u201d comp. <span>\u05e0\u05e9\u05ea\u05d5\u05d4</span> \u201calike\u201d (Prov. xxvii. 15). <span>\u05e7\u05e6\u05d7</span> A kind of cummin, but smaller and black. <span>\u05e9\u05d5\u05e8\u05d4</span> According to some, \u201cgood;\u201d according to others, \u201cwith measure\u201d; comp. <span>\u05d1\u05de\u05e9\u05d5\u05e8\u05d4</span> \u201cwith the measure\u201d (Lev. xix. 35), and this is right. <span>\u05d5\u05e9\u05e2\u05e8\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class="footnote">This remark seems to be quite superfluous, especially since <span>\u05d7\u05d8\u05d4</span> did not enlist any such observation from the commentator. The words <span>\u05d4\u05e9\u05e2\u05d5\u05e8\u05d4 \u05d9\u05d3\u05d5\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span>\u05d9\u05d3\u05d5\u05e2\u05d4</span> is required; secondly, the repetition of <span>\u05e9\u05e2\u05d5\u05e8\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span>\u05e0\u05e1\u05de\u05df</span>, and are a corruption of <span>\u05d1\u05e9\u05e2\u05d5\u05e8 \u05d9\u05d3\u05d5\u05b9\u05e2</span>, \u201cin a well-known measure.\u201d</i> <span>\u05e0\u05e1\u05de\u05df</span> <i>Marked.</i> Comp. <span>\u05e1\u05d9\u05de\u05df</span> \u201csign.\u201d <span>\u05e0\u05d1\u05dc\u05ea\u05d5</span> <i>In its place.</i> Comp. <span>\u05de\u05d2\u05d1\u05dc\u05d5\u05ea</span> \u201cmeasured\u201d<sup>33</sup><i class="footnote">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \u201cAt the ends.\u201d</i> (Ex. xxviii. 14).'],
            [u'<span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class="footnote">A. V., \u201cFor his God doth instruct him.\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span>\u05dc\u05de\u05e9\u05e4\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class="footnote">A. V., \u201cTo discretion.\u201d I. E. seems to lay stress on the definite article in <span>\u05dc\u05b7\u05de\u05bc\u05e9\u05e4\u05d8</span> \u201caccording to the usual well-known custom.\u201d</i> to do as it is usually done; comp. <span>\u05db\u05de\u05e9\u05e4\u05d8</span> \u201cafter the manner\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class="footnote">The same as <span>\u05d5\u05d9\u05e1\u05e8\u05d5 \u05dc\u05de\u05e9\u05e4\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span>\u05d5\u05b0\u05d9\u05b4\u05e1\u05bc\u05b0\u05e8\u05d5\u05b9</span>) being past, the second (<span>\u05d9\u05d5\u05b9\u05e8\u05b6\u05e0\u05bc\u05d5\u05bc</span>) future; <span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> could also be explained to be future by the conversive <span>\u05d5</span>, but I. E. paraphrases it <span>\u05db\u05d1\u05e8 \u05d9\u05e1\u05e8</span>, \u201chath already instructed him.\u201d</i>'],
            [u'<span>\u05d1\u05d7\u05e8\u05d5\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span>\u05d9\u05e1\u05d1</span> <i>Neither is turned about.</i> Repeat <span>\u05dc\u05d0</span>, the negation of the first part of the verse, before <span>\u05d9\u05d5\u05e1\u05d1</span>.'],
            [u'<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span>\u05d0\u05d3\u05d5\u05e9</span> <i>To thresh.</i> The <span>\u05d0</span> is prosthetic, as in <span>\u05d0\u05d6\u05e8\u05d5\u05e2\u05da</span> \u201cthine arm\u201d (Jer. xxxii. 21). <span>\u05d5\u05d4\u05de\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class="footnote">A. V., \u201cNor break it with a wheel of his cart.\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:'],
            [u'<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span>\u05d4\u05e4\u05dc\u05d9\u05d0 \u05e2\u05e6\u05d4</span> <i>Who is wonderful in counsel.</i> <span>\u05ea\u05d5\u05e9\u05d9\u05d4 \u05d4\u05d2\u05d3\u05d9\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class="footnote">A. V., \u201cExcellent in working.\u201d</i> R. Moses Hakkohen derives <span>\u05d4\u05d5\u05e9\u05d9\u05d4</span> from <span>\u05d9\u05e9</span> \u201csubstance.\u201d<sup>39</sup><i class="footnote">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span>\u05ea\u05d5\u05e9\u05d9\u05d4</span>, \u201csubstance,\u201d because it is true substance, it is everlasting.</i>\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class="footnote">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \u201cLet my doctrine drop like rain,\u201d as I explained (Deut. xxxii. 2).']],
           [[u'<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span>\u05d4\u05e8\u05d0\u05dc</span> and also <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> \u201cHarel\u201d and \u201cAriel\u201d (Ez. xliii. 15, 16); for the letters <span>\u05d0\u05c4 \u05d4\u05c4 \u05d5\u05c4 \u05d9\u05c4</span> interchange<sup>1</sup><i class="footnote">Strictly speaking, there is, besides the interchange of <span>\u05d0</span> and <span>\u05d4</span>, the omission of <span>\u05d9</span> in <span>\u05d4\u05e8\u05d0\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span>\u05e7\u05e8\u05d9\u05ea</span> <i>The city;</i> it is in the construct state; supply <span>\u05d0\u05de\u05ea</span> \u201cof truth,\u201d or some similar word: \u201cthe city of truth, where David hath dwelt;\u201d or \u201cthe city, where David dwelt,\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span>\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1\u05e8\u05d0</span> \u201cin the beginning, when God created,\u201d etc. (Gen. i. 1); <span>\u05ea\u05d7\u05dc\u05ea \u05d3\u05d1\u05e8 \u05d5\u05d2\u05d5\u05f3</span> \u201cthe beginning of the Lord\u2019s speaking to Hosea\u201d (Hos. i. 1). <span>\u05e1\u05e4\u05d5</span> <i>Add.</i> Comp. <span>\u05dc\u05e1\u05e4\u05ea</span> \u201cto add\u201d (Num. xxxii. 14). <span>\u05d7\u05d2\u05d9\u05dd</span> <i>Sacrifices.</i> <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> \u201cWill cease.\u201d It is a neuter verb. It can also be rendered: \u201cthey shall kill,\u201d <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span>\u05d4\u05e0\u05e7\u05e4\u05d9\u05dd</span> \u201cthe men that kill\u201d); comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand one said to Joseph\u201d<sup>2</sup><i class="footnote">See note on ii. 4.</i> (Gen. xlviii. 1).'],
            [u'<i>To Ariel.</i> To Jerusalem. <span>\u05ea\u05d0\u05e0\u05d9\u05d4 \u05d5\u05d0\u05e0\u05d9\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span>\u05d5\u05d0\u05e0\u05d5</span> \u201cand they shall mourn\u201d (xix. 8). According to others, \u201cA waste place,\u201d the two words being derived from <span>\u05d0\u05e0\u05d4</span> \u201cwhere;\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class="footnote">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span>\u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d9 \u05db\u05d0\u05e8\u05d9\u05d0\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class="footnote">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered.'],
            [u'<span>\u05db\u05d3\u05d5\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class="footnote">A. V., \u201cRound about.\u201d</i> Comp. xxii. 18.<sup>6</sup><i class="footnote">It is not clear what I. E. means by comparing this passage with xxii. 18. <span>\u05db\u05d3\u05d5\u05e8</span> in that verse means \u201ca ball,\u201d \u201ca round thing.\u201d It would be rather far-fetched to suppose that it meant here \u201cas quickly and as suddenly as a ball flying through the air meets us.\u201d See c. xxii., note 26.</i> <span>\u05de\u05d2\u05d3\u05dc \u05de\u05e6\u05d1 \u2550 \u05de\u05e6\u05d1</span> A tower set up.<sup>7</sup><i class="footnote">A. V., \u201cWith a mount.\u201d</i>'],
            [u'<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\u2019s messengers to Rabshakeh.<sup>8</sup><i class="footnote">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span>\u05db\u05d0\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class="footnote">A. V., \u201cAs of one that hath a familiar spirit.\u201d</i> Comp. <span>\u05db\u05d0\u05d1\u05ea</span> \u201cas bottles.\u201d\u2014The potter, because of his vocation,<sup>10</sup><i class="footnote">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below.'],
            [u'<span>\u05db\u05d0\u05d1\u05e7 \u05d3\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span>\u05d0\u05d1\u05e7</span> being in the construct state.<sup>11</sup><i class="footnote">Our editions have <span>\u05db\u05b0\u05d0\u05b8\u05d1\u05b8\u05e7</span>, in the absolute state; I. E. read <span>\u05db\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span> \u201cas the dust of,\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \u201cand the multitude of thy strangers shall be small as the dust of.\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly.'],
            [u'<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army.'],
            [u'<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span>\u05e6\u05d5\u05d1\u05d0\u05d9\u05d4 \u2550 \u05e6\u05d5\u05d1\u05d9\u05d4</span> Her hosts.<sup>12</sup><i class="footnote">A. V., \u201cThose that fight against her.\u201d</i> <span>\u05d5\u05d0\u05e0\u05e9\u05d9 \u05de\u05e6\u05d5\u05d3\u05ea\u05d4 \u2550 \u05d5\u05de\u05e6\u05d5\u05d3\u05ea\u05d4</span> \u201cAnd the men engaged in her siege,\u201d<sup>13</sup><i class="footnote">A. V., \u201cAnd her munition.\u201d</i> or \u201cAnd all the towers of the besiegers.\u201d'],
            [u'<span>\u05d5\u05d4\u05e0\u05d4</span> <i>And behold.</i> The word <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cdream,\u201d is usually followed by <span>\u05d5\u05d4\u05e0\u05d4</span> \u201cand behold,\u201d or \u201cas if;\u201d the subject to the following <span>\u05d0\u05c4\u05db\u05b5\u05dc</span> is <span>\u05e8\u05b8\u05e2\u05b5\u05d1</span> \u201cthe hungry.\u201d <span>\u05e9\u05d5\u05e7\u05e7\u05d4</span> Desirous to drink.<sup>14</sup><i class="footnote">A. V., \u201cHath appetite.\u201d</i>'],
            [u'<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>'],
            [u'<span>\u05e0\u05e1\u05da</span> <i>He has covered</i>.<sup>15</sup><i class="footnote">A. V., \u201cHath poured out.\u201d</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> <i>And he closed.</i> Derived from <span>\u05e2\u05e6\u05dd</span> \u201cbone;\u201d \u201che put, as it were, a bone on your eyes.\u201d <span>\u05db\u05e1\u05d4</span> <i>He covered</i>. This proves that <span>\u05e0\u05e1\u05da</span> has also the meaning, \u201che covered.\u201d<sup>16</sup><i class="footnote">In truth, the word <span>\u05db\u05e1\u05d4</span> does not at all prove the correctness of I. E.\u2019s explanation concerning <span>\u05e0\u05e1\u05da</span>; the parallelism of the verse is the same, whether we explain <span>\u05e0\u05e1\u05da</span> to mean \u201cto pour out,\u201d or \u201cto cover.\u201d</i>'],
            [u'<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \u201cseal the law\u201d (viii. 16),<sup>17</sup><i class="footnote">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained.'],
            [u'<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class="footnote">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>'],
            [u'<span>\u05e0\u05d2\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class="footnote">A. V., \u201cDraw near.\u201d Our editions have <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>; I. E. read <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span>\u05d5\u05d4\u05e0\u05d2\u05e9\u05d9\u05dd</span> \u201cthe taskmasters\u201d (Exod. v. 13). It is Niph.\u2014They will afflict themselves in vain with fasting. <span>\u05d1\u05e4\u05d9\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class="footnote">See I. E. on iii. 12.</i> <span>\u05de\u05dc\u05de\u05d3\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class="footnote">A. V., \u201cTaught.\u201d</i> Comp. <span>\u05dc\u05d0 \u05dc\u05de\u05d3</span> \u201cunaccustomed,\u201d (Jer. xxxi. 18).'],
            [u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> <i>Behold I will proceed,</i> comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I am left\u201d (Ez. ix. 8); <span>\u05d0\u05de\u05dc\u05dc \u05d0\u05e0\u05d9</span> \u201cI am withering\u201d (Ps. vi. 3); <span>\u05d0\u05de\u05dc\u05dc</span> is the third person past, because of the Pathah under <span>\u05dc</span>. Some explain <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> to be a participle like <span>\u05ea\u05d5\u05de\u05d9\u05da</span> \u201csupporting\u201d<sup>22</sup><i class="footnote"><span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span>\u05d9\u05e1\u05e3</span>, formed like <span>\u05ea\u05bc\u05d5\u05c4\u05de\u05b4\u05d9\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span>\u05dc\u05d4\u05e4\u05dc\u05d9\u05d0 \u05d0\u05ea \u05d4\u05e2\u05dd \u05d4\u05d6\u05d7 \u05d4\u05e4\u05dc\u05d0 \u05d5\u05e4\u05dc\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class="footnote">A. V., \u201cTo do a marvellous work among this people.\u201d</i> that they shall not understand, that \u201cthe wisdom of the wise shall be lost,\u201d etc. Others explain this phrase thus: \u201cTo do a marvellous work among this people;\u201d comp. <span>\u05e2\u05e9\u05d4 \u05e4\u05dc\u05d0</span> \u201cwho performs wonders\u201d (Ex. xv. 11). I explain it in the following way: \u201cTo do to this people a wonderful thing like this.\u201d<sup>24</sup><i class="footnote">That the wisdom of the wise shall be lost, etc.</i>'],
            [u'<span>\u05d4\u05de\u05e2\u05de\u05d9\u05e7\u05d9\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span>\u05dc\u05d4\u05e1\u05ea\u05d9\u05e8\u2550\u05dc\u05e1\u05ea\u05d9\u05e8</span> <i>To hide.</i> Comp. <span>\u05dc\u05d4\u05e9\u05de\u05d9\u05d3\u2550\u05dc\u05e9\u05de\u05d9\u05d3</span> \u201cto destroy\u201d (xxiii. 11).'],
            [u'<span>\u05d4\u05e4\u05db\u05db\u05dd</span> You are going from the truth.<sup>25</sup><i class="footnote">A. V., \u201cYour turning of things upside down.\u201d</i> <span>\u05d0\u05dd \u05db\u05d7\u05de\u05e8 \u05d4\u05d9\u05d5\u05e6\u05e8 \u05d9\u05d7\u05e9\u05d1</span> Shall man be esteemed as the potter\u2019s clay.<sup>26</sup><i class="footnote">A. V., \u201cShall be esteemed as the potter\u2019s clay.\u201d</i> <span>\u05d5\u05d9\u05e6\u05e8</span> <i>And the thing framed</i>. It is derived from <span>\u05d9\u05e6\u05e8</span> \u201cto form.\u201d <span>\u05dc\u05d9\u05e6\u05e8\u05d5</span> <i>Of him that framed it.</i> Comp. <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13).'],
            [u'<span>\u05de\u05e2\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food.'],
            [u'<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness.'],
            [u'<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class="footnote">See c. i. Note 48.</i>'],
            [u'<span>\u05d0\u05e4\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span>\u05e9\u05e7\u05d3\u05d9</span> <i>That watch</i>. Comp. <span>\u05dc\u05e9\u05e7\u05d3</span> \u201cto watch\u201d (Prov. viii. 34).'],
            [u'<span>\u05de\u05d7\u05d8\u05d9\u05d0\u05d9 \u05d0\u05d3\u05dd \u05d1\u05d3\u05d1\u05e8</span> \u201cThat make a man an offender for a word,\u201d that watch the words of man, and accuse him, in order to see him punished; or \u201cthat cause others to sin by their words.\u201d <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> <i>They lay a snare</i>. Comp. <span>\u05de\u05d5\u05e7\u05e9</span> \u201csnare\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> \u201cthey rebuke,\u201d comparing it with <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> \u201cbe rebuked and rebuke\u201d (Zeph. ii. 1), and says that the <span>\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class="footnote">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> by <span>\u05d4\u05ea\u05e7\u05d1\u05e6\u05d5</span> \u201ccome together;\u201d while the other explanation <span>\u05d4\u05ea\u05d5\u05d5\u05db\u05d7\u05d5 \u05d5\u05d4\u05d5\u05db\u05d9\u05d7\u05d5</span> \u201cbe rebuked and rebuke\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>'],
            [u'<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span>\u05d9\u05d7\u05d5\u05e8\u05df</span> <i>Shall wax pale.</i> The root <span>\u05d7\u05d5\u05e8</span> \u201cto be white\u201d is frequent in Chaldee.'],
            [u'<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\u2014he and his children\u2014shall sanctify my name. <span>\u05d9\u05e2\u05e8\u05d9\u05e6\u05d5</span> \u201cThey will cause others to fear\u201d the God of Israel, or \u201cthey shall be afraid,\u201d intransitive.<sup>29</sup><i class="footnote"><span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span>\u05d9\u05d9\u05e8\u05d0\u05d5 \u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cthey will cause others to fear.\u201d The expression <span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05d3</span> comprehends more than the term \u201cintransitive,\u201d and signifies sometimes a \u201ctransitive verb\u201d if contrasted with a \u201ccausative transitive verb.\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \u201cthey will sanctify,\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob.'],
            [u'<span>\u05d5\u05e8\u05d2\u05e0\u05d9\u05dd</span> <i>And they that murmured</i>, comp. <span>\u05d9\u05ea\u05e8\u05d2\u05e0\u05d5</span> \u201cand you were murmuring\u201d (Deut. i. 27). They are the opposite of \u201cthose that learn doctrine.\u201d']],
           [[u'<span>\u05d4\u05d5\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class="footnote">See c. i. Note 13.</i> <span>\u05de\u05de\u05e0\u05d9 \u2550 \u05de\u05e0\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span>\u05d5\u05dc\u05e0\u05e1\u05d5\u05da \u05de\u05e1\u05db\u05d4</span> <i>And that cover with a covering.</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class="footnote">There is no doubt that <span>\u05de\u05e1\u05db\u05d4</span> is parallel to <span>\u05e2\u05e6\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \u201ccovering\u201d as a figure for \u201ccounsel,\u201d simply because counsel is usually given secretly.</i> <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d5\u05d7\u05d9 \u2550 \u05d5\u05dc\u05d0 \u05e8\u05d5\u05d7\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy.'],
            [u'<i>That walk to go down,</i> etc. This verse explains the preceding. <span>\u05d1\u05de\u05e2\u05d5\u05d6</span> <i>In the strength of.</i> <span>\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class="footnote">Root <span>\u05e2\u05d6\u05d6</span>,\u2014Nouns with a preformative <span>\u05de</span>, derived from verbs <span>\u05e2\u05d9\u05e2</span> and <span>\u05e2\u05d9\u05d5</span> are alike, <i>e.g.,</i> <span>\u05de\u05b8\u05e2\u05d5\u05b9\u05d6</span> \u201cstrength,\u201d root <span>\u05de\u05b8\u05e7\u05d5\u05b9\u05dd :\u05e2\u05d6\u05d6</span> \u201cplace,\u201d root <span>\u05e7\u05d5\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span>\u05de</span>, the latter changes it into Sheva.</i>'],
            [u'<span>\u05d5\u05d4\u05d7\u05e1\u05d5\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span><sup>4</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05d7\u05e1\u05d9\u05d5\u05ea</span> is substituted for the third radical <span>\u05d4</span>, of <span>\u05e0\u05dc\u05d5\u05ea</span> ;<span>\u05d7\u05e1\u05d4</span> \u201ccaptivity\u201d (Obad. 20) is formed of <span>\u05e0\u05dc\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span>\u05d7\u05e1\u05d9\u05d5\u05ea</span>; comp. <span>\u05e2\u05d1\u05d3\u05d5\u05ea</span> \u201cslavery\u201d (Ezr. ix. 8).'],
            [u'<span>\u05e9\u05e8\u05d9\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class="footnote">The substantive <span>\u05e2\u05dd</span> \u201cpeople,\u201d to which the pronominal suffix <span>\u05be\u05b8\u05d9\u05d5</span> refers, is not mentioned before, but is implied in <span>\u05d1\u05e0\u05d9\u05dd \u05e1\u05d5\u05e8\u05e8\u05d9\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians.'],
            [u'<span>\u05db\u05dc \u05d4\u05d5\u05d1\u05d9\u05e9\u2550\u05db\u05dc \u05d4\u05d1\u05d0\u05d9\u05e9</span>. The <span>\u05d0</span> is superfluous; <span>\u05d4\u05d1\u05d0\u05d9\u05e9</span> is transitive, \u201cEvery one blamed\u201d<sup>6</sup><i class="footnote">A. V., \u201cThey were all ashamed.\u201d</i> those that had gone to Egypt; for they went to \u201ca people that would not profit them.\u201d'],
            [u'<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \u201ca lion, a leopard, amongst them an asp, etc.\u201d <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05e8\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class="footnote">A. V., \u201cInto the land of trouble and anguish.\u201d\u2014I. E. takes <span>\u05e6\u05e8\u05d4</span> in a more literal sense, \u201cnarrow;\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span>\u05d7\u05d9\u05dc\u05d9\u05d4\u05dd</span> <i>Their property.</i> Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe property\u201d (Deut. viii. 17). <span>\u05d3\u05d1\u05e9\u05ea</span> <i>Bunches.</i> Hap. leg.\u2014The beasts of the south will do them much damage.'],
            [u'<span>\u05dc\u05d6\u05d0\u05ea</span> <i>To this</i>.<sup>8</sup><i class="footnote">A. V., \u201cConcerning this,\u201d that is, concerning Egypt.</i> To Jerusalem. <span>\u05e8\u05d4\u05d1 \u05d4\u05dd \u05e9\u05d1\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe.'],
            [u'<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span>\u05d7\u05e7\u05d4</span> <i>Note it.</i> <span>\u05d7\u05e7\u05d4</span> is without Dagesh in <span>\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span>\u05d7\u05d5\u05e7\u05e7\u05d4</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05d4\u05bc</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05e0\u05d4</span>.<span><sup>9</sup><i class="footnote">It is either the imperative with a paragogic <span>\u05d4</span>, the contracted form of <span>\u05d7\u05d5\u05c4\u05e7\u05e7\u05b8\u05d4</span> or with the pronominal suffix <span>\u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b6\u05e0\u05b8\u05bc\u05d4 \u2550 \u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b8\u05d4\u05bc \u2550 \u05be\u05b8\u05d4\u05bc</span>.</i></span>'],
            [u'<span>\u05db\u05d7\u05e9\u05d9\u05dd</span> <i>Lying.</i> Adjective of the same form as <span>\u05d0\u05b4\u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u201chusbandmen;\u201d the <span>\u05db</span> has Segol, on account of the guttural letter which follows. <span>\u05e9\u05de\u05d5\u05e2</span> Infinitive. \u201cTo hear.\u201d'],
            [u'<i>See not.</i> You shall not prophesy. <span>\u05dc\u05e8\u05d0\u05d9\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span>\u05e0\u05db\u05d7\u05d5\u05ea</span> <i>Upright things.</i> Comp. <span>\u05d8\u05d5\u05d1\u05d9\u05dd \u05d5\u05e0\u05db\u05d5\u05d7\u05d9\u05dd \u05d3\u05d1\u05e8\u05d9\u05da</span> \u201cthy words are good and upright\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class="footnote">See c. iii. Note 5. I. E. does not explain why <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive (<span>\u05e9\u05dd</span>), and <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> an adjective (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>); perhaps because the verb <span>\u05d3\u05d1\u05e8\u05d5</span> implies the masculine substantive, <span>\u05d3\u05d1\u05e8\u05d9\u05dd</span> \u201cwords,\u201d with which the feminine <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span>, if taken as an adjective, would not agree.</i> <span>\u05d3\u05d1\u05e8\u05d9 \u05d7\u05dc\u05e7\u05d5\u05ea \u2550 \u05d7\u05dc\u05e7\u05d5\u05ea</span> \u201cwords of flattery;\u201d <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive; so also <span>\u05d3\u05d1\u05e8\u05d9 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea \u2550 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea</span>, \u201cwords of mockery.\u201d'],
            [u'<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class="footnote">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>'],
            [u'<i>Ye despise this word</i>, the prophecy. <span>\u05d1\u05e2\u05d5\u05e9\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class="footnote">The <span>\u05d5</span> before <span>\u05d1\u05de\u05de\u05d5\u05df</span> in the Hebrew text seems to be superfluous; <span>\u05d1\u05de\u05de\u05d5\u05df</span> is not the explanation of <span>\u05e0\u05dc\u05d5\u05d6</span>, since this is explained by <span>\u05d4\u05e4\u05da \u05d4\u05d9\u05e9\u05e8</span>, \u201cthe opposite of upright,\u201d but that of <span>\u05d1\u05e2\u05e9\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span>\u05d5\u05e0\u05dc\u05d5\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class="footnote">A. V., \u201cPerverseness.\u201d</i> <span>\u05e0\u05dc\u05d5\u05d6</span> is an adjective; supply <span>\u05d3\u05d1\u05e8</span> \u201cthing.\u201d Comp. <span>\u05ea\u05d5\u05e2\u05d1\u05ea \u05d7\u05f3 \u05e0\u05dc\u05d5\u05d6</span> \u201cthe perverse (man or thing)<sup>14</sup><i class="footnote">A. V., \u201cThe froward.\u201d</i> is an abomination to the Lord.\u201d <span>\u05e0\u05dc\u05d5\u05d6</span> is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright.\u201d'],
            [u'<i>Therefore</i>,<sup>15</sup><i class="footnote"><span>\u05dc\u05db\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class="footnote">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span>\u05db\u05e4\u05e8\u05e5 \u05de\u05d2\u05d3\u05dc \u05e0\u05d5\u05e4\u05dc \u2550 \u05e0\u05d5\u05e4\u05dc \u05db\u05e4\u05e8\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i> <span>\u05d3\u05d1\u05e8 \u05e0\u05d1\u05e2\u05d4 \u2550 \u05e0\u05d1\u05e2\u05d4</span> A swelling thing. Of the same root is <span>\u05d0\u05d1\u05e2\u05d1\u05d5\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Exod. ix. 9). <span>\u05e0\u05d1\u05e2\u05d4</span> can also be joined with <span>\u05e4\u05e8\u05e5</span>: \u201ca swelling breach.\u201d <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 12).<sup>18</sup><i class="footnote">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span>\u05e7\u05d3\u05e9 \u05d4\u05e7\u05d3\u05e9\u05d9\u05dd</span> \u201cthe most holy;\u201d so also <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> \u201cmost suddenly.\u201d</i>'],
            [u'<span>\u05e0\u05d1\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span>\u05dc\u05d7\u05ea\u05d5\u05ea \u05d0\u05e9</span> <i>To take fire.</i> Comp. <span>\u05d9\u05d7\u05ea\u05d4 \u05d0\u05e9</span> \u201che takes fire\u201d (Prov. vi. 27). <span>\u05d2\u05d7\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4 \u05d7\u05d5\u05ea\u05d4</span> \u201cthou shalt heap coals of fire\u201d (ib. xxv. 22). <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> <i>In the bursting of it.</i> Derived from <span>\u05db\u05ea\u05ea</span>, a verb <span>\u05e2\u05f3\u05e2</span>.<span><sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05e4\u05e2\u05dc\u05d9 \u05d4\u05db\u05e4\u05dc</span> \u201cit is a verb <span>\u05e2\u05f4\u05e2</span>;\u201d but it is impossible to suppose, that I. E. meant to say, that <span>\u05dc\u05d7\u05ea\u05d5\u05ea</span> is derived from <span>\u05d4\u05ea\u05ea</span>, since he quotes as a parallel <span>\u05d7\u05d5\u05ea\u05d4</span>, which can only be the participle Kal of <span>\u05d7\u05ea\u05d4</span>. Before <span>\u05d5\u05d4\u05d5\u05d0</span> either <span>\u05db\u05ea\u05d5\u05ea</span> or <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span>\u05dc\u05d7\u05e9\u05d5\u05e3</span> is interrupted by the explanation of <span>\u05d2\u05d1\u05d0</span>.</i></span> <span>\u05d5\u05dc\u05d7\u05e9\u05d5\u05e3 \u05de\u05d9\u05dd</span> <i>And to take water.</i> Lit., \u201cto reveal the water,\u201d which is hidden. Comp. <span>\u05de\u05d7\u05e9\u05d5\u05e3</span> \u201cto make appear\u201d (Gen. xxx. 37); <span>\u05d7\u05e9\u05e3</span> \u201che made bare,\u201d (lii. 10). <span>\u05d2\u05d1\u05d0</span> <i>Pit.</i> Comp. <span>\u05d5\u05d2\u05d1\u05d0\u05d9\u05d5</span> \u201cand its pits.\u201d (Ez. xlii. 11), and <span>\u05d2\u05d1\u05d0</span>, the Chald\xe6an translation of <span>\u05d1\u05d5\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance.'],
            [u'<span>\u05d1\u05e9\u05d5\u05d1\u05d4</span> <i>In rest</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i><sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i> Comp. <span>\u05e9\u05d5\u05d1\u05d4</span> \u201cgive rest\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt.'],
            [u'<span>\u05e0\u05e0\u05d5\u05e1</span>. According to the grammarian R. Jonah: \u201cwe shall lift ourselves up\u201d; he compares it with <span>\u05e0\u05b5\u05e1</span> \u201cbanner\u201d (that is lifted up), and gives thus to <span>\u05e0\u05e0\u05d5\u05e1</span> a meaning similar to that of <span>\u05e0\u05e8\u05db\u05d1</span> \u201cwe will ride,\u201d as required by the parallelism. Others taking <span>\u05e0\u05e0\u05d5\u05e1</span> in its usual sense, \u201cwe shall flee,\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span>\u05e7\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span>\u05db\u05e8</span> \u201cswift\u201d of the camel.<sup>21</sup><i class="footnote">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>'],
            [u'<span>\u05d0\u05dc\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span>\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3</span> \u201cThe thousand men of one\u201d of you;<sup>22</sup><i class="footnote">The Hebrew text has <span>\u05e1\u05de\u05d5\u05da \u05d0\u05dc \u05d0\u05d7\u05e8 \u05de\u05d4\u05dd</span>, which is to be altered into <span>\u05e1\u05de\u05d5\u05da ,\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3 \u05de\u05db\u05dd</span>; because <span>\u05d0\u05dc \u05d0\u05d7\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span>\u05d0\u05dc\u05e3</span>, and I. E., satisfying himself with <span>\u05e1\u05de\u05d5\u05da</span> or <span>\u05e0\u05e1\u05de\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span>\u05de\u05d4\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span>\u05d0\u05d7\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span>\u05d0\u05d7\u05d3</span> signifies \u201cthe officer.\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \u201cas an ensign on a hill\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class="footnote">It seems as if I. E. meant to say, that the first figure \u201cas a beacon on the top of a mountain\u201d refers to their small number, the second figure \u201cas an ensign on a hill\u201d to their glory and happiness, by which they will attract all nations.</i>'],
            [u'<i>Will the Lord wait.</i> An anthropomorphism. <span>\u05dc\u05d7\u05e0\u05e0\u05db\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05dc\u05d7\u05de\u05dd</span> \u201cto warm\u201d (xlvii. 14); it is the Kal like <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class="footnote">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake.'],
            [u'<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span>\u05dc\u05e7\u05d5\u05dc \u05d6\u05e2\u05e7\u05da</span>. The <span>\u05dc</span> indicates the cause: \u201cAt the voice of thy cry,\u201d that is, because thou hast cried unto Him. <span>\u05e2\u05b8\u05e0\u05b8\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span>\u05e4\u05b5\u05bc\u05d0\u05b2\u05e8\u05b8\ue802</span> \u201cHe hath glorified thee\u201d (lv. 5).<sup>25</sup><i class="footnote">The form is irregular by having <span>\ue802</span> instead of <span>\ue803</span>,</i>'],
            [u'<span>\u05dc\u05d7\u05dd \u05e6\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class="footnote">A. V., \u201cThe bread of adversity.\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span>\u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span> <i>The water of affliction</i>. <span>\u05de\u05d9\u05dd</span> is not in the construct state, but <span>\u05de\u05b5\u05d9</span> \u201cthe waters of\u201d is to be supplied. <span>\u05de\u05d9\u05dd \u05de\u05d9 \u05dc\u05d7\u05e5 \u2550 \u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span>; comp. <span>\u05e9\u05e8\u05d4 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cto the tent, namely to the tent of Sarah.\u201d (Gen. xxiv. 67).'],
            [u'<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \u201cthine eyes shall see\u201d and \u201cthine ears shall hear\u201d to express figuratively the seeing and understanding of the heart. <span>\u05ea\u05d0\u05de\u05d9\u05e0\u05d5 \u2550 \u05d7\u05d9\u05de\u05d9\u05e0\u05d5</span>; <span>\u05d0</span> is substituted for <span>\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way.'],
            [u'<span>\u05e6\u05e4\u05d5\u05d9</span> <i>The covering</i>. A noun. <span>\u05d0\u05e4\u05d5\u05d3\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class="footnote">Comp. Deut. xiii. 18.</i> <span>\u05d3\u05d5\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class="footnote">A. V., \u201cmenstruous cloth.\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class="footnote">The terms \u201cclean and unclean\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \u201cclean and the unclean,\u201d especially Lev. xiii. 15.</i>'],
            [u'<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span>\u05db\u05db\u05e8 \u2550 \u05db\u05e8</span> (Gen. xiii. 10), \u201cPlain;\u201d<sup>30</sup><i class="footnote">A. V., \u201cPastures.\u201d</i> comp. <span>\u05d1\u05d1\u05ea \u05e2\u05d9\u05df\u2550\u05d1\u05ea \u05e2\u05d9\u05df</span> \u201cthe apple of the eye\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class="footnote">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>'],
            [u'<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span>\u05d0\u05dc\u05e4\u05d9\u05dd</span> <i>Oxen.</i> Comp. <span>\u05d0\u05dc\u05e4\u05d9\u05da</span> \u201cthine oxen\u201d (Deut. vii. 13). <span>\u05d1\u05dc\u05d9\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span>\u05d7\u05de\u05d9\u05e5\u2550\u05d7\u05de\u05e5</span> \u201cLeaven.\u201d<sup>32</sup><i class="footnote">A. V., \u201cClean.\u201d According to I. E. \u201cprovender which is leaven,\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span>\u05d7\u05de\u05d5\u05e5</span> i. 17. Note 40.</i> <span>\u05d0\u05e9\u05d3 \u05d6\u05e8\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class="footnote">A. V., \u201cWhich hath been winnowed.\u201d</i> Supply <span>\u05d0\u05ea\u05d9</span> \u201cit.\u201d<sup>34</sup><i class="footnote">I. E. supplies <span>\u05d0\u05ea\u05d5</span>, though not necessary, to indicate more clearly that <span>\u05d6\u05e8\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span>\u05d1\u05e8\u05d7\u05ea</span> <i>With the shovel.</i> Derived from <span>\u05e8\u05d5\u05d7</span> \u201cwind.\u201d It is an instrument used for the same purpose as <span><sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d1\u05de\u05d6\u05e8\u05d7</span> \u201cand with the fan,\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span>\u05db\u05de\u05d6\u05e8\u05d7</span> \u201clike the fan,\u201d as is done in the translation.</i></span><span>\u05de\u05d6\u05e8\u05d4</span> \u201cthe fan.\u201d'],
            [u'<span>\u05d9\u05d1\u05dc\u05d9</span> <i>Rivers.</i> Comp. <span>\u05d9\u05d5\u05d1\u05dc</span> \u201criver\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class="footnote">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class="footnote">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones.'],
            [u'<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class="footnote">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class="footnote">c. xxiv.\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class="footnote">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \u201cWoe unto them that go down to Egypt;\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d6\u05d4 \u05d3\u05d1\u05e8 \u05e4\u05dc\u05d0</span>; lit.: \u201cand this is a wonderful thing;\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \u201csevenfold,\u201d etc., and is to be translated, \u201cand this will be done in a wonderful way.\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion.'],
            [u'<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span>\u05de\u05e9\u05d0\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class="footnote">A. V., \u201cHeavy.\u201d</i> Comp. <span>\u05d4\u05de\u05e9\u05d0\u05ea</span> \u201cthe smoke<sup>43</sup><i class="footnote">A. V., \u201cThe flame.\u201d</i> (Judg. xx. 40); there are many words for \u201csmoke.\u201d<sup>44</sup><i class="footnote">In the Hebrew text the word <span>\u05db\u05de\u05d4</span> \u201cmany\u201d before <span>\u05e9\u05de\u05d5\u05ea</span>, or <span>\u05e8\u05d1\u05d5\u05ea</span> \u201cmany\u201d after it, is omitted.</i>'],
            [u'<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class="footnote">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span>. Most of the commentaries say that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> is the same as <span>\u05dc\u05d4\u05e0\u05d9\u05e3</span>, \u201cto wave;\u201d<sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i><sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i> but R. Moses Hakkohen is of opinion, that it means \u201cto bridle,\u201d and that by \u201cthe breath of God,\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span>\u05e8\u05e1\u05df \u05de\u05ea\u05e2\u05d4</span> \u201ca misleading bridle.\u201d The same idea is expressed by <span></span>,<span>\u05d1\u05e0\u05e4\u05ea \u05e9\u05d5\u05d0</span> and this proves that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> has the meaning \u201cto bridle.\u201d'],
            [u'<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class="footnote">See Targum Jonathan, and Rashi, ad locum: \u201cThis rejoicing will come to you on the eve of Passover.\u201d</i> <span>\u05dc\u05d1\u05d5\u05d0</span> <i>To come.</i> To be joined with <span>\u05db\u05d4\u05d5\u05dc\u05da</span> \u201cas when one goeth.\u201d<sup>48</sup><i class="footnote">The infinitive <span>\u05dc\u05d1\u05d5\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>'],
            [u'<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class="footnote">This remark of I. E. seems to have been intended for the next verse.</i> <span>\u05d5\u05e0\u05d7\u05ea</span> <i>And the lighting down.</i> Comp. <span>\u05d5\u05ea\u05e0\u05d7\u05ea</span> \u201cand it cometh down\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span>\u05d1\u05d6\u05e2\u05e3</span> <i>With the indignation.</i> The preposition <span>\u05d1</span> governs also the nouns <span>\u05e0\u05e4\u05e5 ,\u05dc\u05d4\u05d1</span>, etc. <span>\u05e0\u05e4\u05e5</span> <i>With scattering.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cthou wilt scatter them\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class="footnote">This remark is made, probably because of the \u201chailstones\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>'],
            [u'<span>\u05d1\u05e9\u05d1\u05d8 \u05d9\u05db\u05d4</span> \u201cAs if he were smitten with a rod\u201d or \u201cfor the Lord will smite him with a rod.\u201d<sup>51</sup><i class="footnote">A. V., \u201cWhich smote with a rod.\u201d</i>'],
            [u'<span>\u05de\u05d5\u05e1\u05d3\u05d4</span> <i>Grounded.</i> Participle Hophal; <span>\u05de\u05d8\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span>\u05d1\u05ea\u05e4\u05d9\u05dd \u05d5\u05d1\u05db\u05e0\u05e8\u05d5\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span>\u05ea\u05e0\u05d5\u05e4\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class="footnote">A. V., \u201cShaking.\u201d</i> Lit., \u201cmoving,\u201d sc. the hand to play with musical instruments.'],
            [u'<span>\u05de\u05d0\u05d4\u05de\ufb4b\u05dc\u2550\u05de\u05d0\u05ea\u05de\ufb35\u05dc</span> <i>Of old.</i> <span>\u05ea\u05e4\u05ea\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class="footnote">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span>\u05d2\u05dd \u05d4\u05d5\u05d0 \u05dc\u05de\u05dc\u05da \u05d4\u05d5\u05db\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span>\u05d4\u05d5\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class="footnote">The translation of the passage accordingly is, \u201cYea, he is appointed King,\u201d sc. of Tophet.</i>'],
            [u'<span>\u05de\u05d3\u05e8\u05ea\u05d4</span> <i>The pile thereof.</i> Comp. <span>\u05de\u05d3\u05d5\u05e8\u05d4</span> \u201cfireplace\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \u201cthe immediate fulfilment of the divine decrees.\u201d<sup>54</sup><i class="footnote">\u201cThe breath of the Lord\u201d is according to I. E. \u201cthe breath that cometh out of the mouth of the Lord;\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \u201cthe wind caused by the Lord.\u201d</i>']],
           [[u'<span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span> Woe!<sup>1</sup><i class="footnote">See c. i., Note 13.</i>\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span>\u05d5\u05dc\u05d0 \u05e9\u05e2\u05d5</span> <i>And they look not.</i> Lit. \u201cThey do not resign themselves to the mercy of God.\u201d<sup>2</sup><i class="footnote"><span>\u05e9\u05e2\u05d4</span> means literally \u201cto turn away\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span>\u05de\u05df</span> \u201cfrom;\u201d but by way of ellipsis, sometimes by <span>\u05d0\u05dc</span>, so that <span>\u05e9\u05e2\u05d4 \u05de\u05df \u22ef \u05d0\u05dc \u2550 \u05e9\u05e2\u05d4 \u05d0\u05dc</span>.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me\u201d (xxii. 4); to consider <span>\u05e9\u05e2\u05e0\u05d5 \u2550 \u05e9\u05e2\u05d5</span> is incorrect.<sup>3</sup><i class="footnote"><span>\u05e9\u05e2\u05d5</span> is derived from <span>\u05e9\u05e2\u05d4</span> \u201cto turn;\u201d <span>\u05e9\u05e2\u05e0\u05d5</span> from <span>\u05e9\u05e2\u05df</span> \u201cto lean.\u201d</i>'],
            [u'<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span>\u05dc\u05d0 \u05d4\u05e1\u05d9\u05e8</span> He hath not called back.<sup>4</sup><i class="footnote">A.V., \u201cHe will not call back.\u201d</i>'],
            [u'<i>And not a spirit</i>, that is, not an angel. Comp. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cand His spirit\u201d\u2550\u201cand His angel\u201d (xlviii. 16).<sup>5</sup><i class="footnote"><span>\u05d0\u05b5\u05dc</span> and <span>\u05e8\ufb35\u05d7\u05b7</span> are contrasted with <span>\u05d0\u05d3\u05dd</span> and <span>\u05d1\u05e9\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span>\u05e8\u05d5\u05d7</span> is explained here by \u201cangel.\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class="footnote">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \xc6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span>\u05d9\u05db\u05dc\u05d9\u05d5\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span>\u05d9\u05d7\u05e1\u05d9\u05d5\u05df</span> \u201cthey trust\u201d<sup>7</sup><i class="footnote">Comp. xxi. 12.</i> (Ps. xxxvi. 8).'],
            [u'<span>\u05d9\u05d4\u05d2\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span>\u05d9\u05e9\u05d0\u05d2</span>. <span>\u05d9\u05e7\u05e8\u05d0 \u05e2\u05dc\u05d9\u05d5 \u05de\u05dc\u05d0 \u05e8\u05e2\u05d9\u05dd \u05d0\u05e9\u05e8</span> <i>When all</i><sup>8</sup><i class="footnote">A. V., \u201cA multitude of.\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span>\u05de\u05dc\u05d0</span> \u201cThe full number,\u201d \u201call of them,\u201d that not one shepherd shall fail to come. <span>\u05dc\u05d0 \u05d9\u05e2\u05e0\u05d4</span> <i>He will not abase himself.</i> Root <span>\u05e2\u05e0\u05d4</span> \u201cto be poor.\u201d Comp. <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humble\u201d (Ex. x. 3); <span>\u05d9\u05e2\u05e0\u05d4</span> \u201cshall be brought low\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant.'],
            [u'<span>\u05db\u05e6\u05e4\u05e8\u05d9\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span>\u05be\u05b4\u05d9\u05dd</span> (comp. <span>\u05e4\u05d9\u05dc\u05d2\u05e9\u05d9\u05dd</span> \u201cconcubines,\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span>\u05e2\u05e4\u05d5\u05ea</span> \u201cflying.\u201d <span>\u05e2\u05e4\u05d5\u05ea</span> is a participle. Comp. <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\ufb35\u05ea</span> \u201crunning and returning\u201d (Ez. i. 14).<sup>9</sup><i class="footnote">The Hebrew text has <span>\u05e8\u05e6\u05d5\u05ea \u05e0\u05e9\u05d1\u05d5\u05ea</span>; this seems to be a corruption of <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span>\u05e0\u05e9\u05de\u05d5\u05ea \u05d0\u05e8\u05e6\u05d5\u05ea</span>, \u201ccountries that are desolate,\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span> (Ez. i. 14), instead of <span>\u05e8\u05e6\u05d5\u05d0 \u05d5\u05e9\u05d5\u05d1</span> of our editions.</i> <span>\u05d9\u05d2\u05df</span> <i>He will cover</i>.<sup>10</sup><i class="footnote">A.V., \u201cWill defend.\u201d\u2014Root <span>\u05d2\u05e0\u05df</span> \u201cto cover,\u201d \u201cto protect.\u201d</i> Comp. <span>\u05de\u05d2\u05df</span> \u201cshield\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span>\u05d5\u05b0\u05d4\u05b4\u05e6\u05b4\u05bc\u05d9\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class="footnote">A.V., \u201cHe will deliver.\u201d</i> Although there is a Hirek under the <span>\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class="footnote">The regular form is <span>\u05d5\u05b0\u05d4\u05b7\u05e6\u05b5\u05bc\u05dc</span>. The same remark is to be applied to <span>\u05d5\u05b0\u05d4\u05b4\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span> instead of <span>\u05d5\u05b0\u05d4\u05b7\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span></i> <span>\u05e4\u05e1\u05d5\u05d7</span> <i>To pass over</i>. Comp. <span>\u05d5\u05e4\u05e1\u05d7</span> \u201cand he will pass over\u201d (Ex. xii. 23).'],
            [u'<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\u201d <span>\u05e1\u05e8\u05d4</span> is derived from <span>\u05e1\u05e8\u05e8</span> to \u201crevolt.\u201d Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18).'],
            [u'<i>Your hands.</i> Your workmen. <span>\u05d7\u05d8\u05d0</span> <i>For a sin;</i> for a sin <i>\u03ba\u03b1\u03c4 \u1f10\u03be\u03bf\u03c7\u1f75\u03bd,</i> a sin that surpasses all others.'],
            [u'<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \u201cThe sword\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee.'],
            [u'<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class="footnote">A. V., \u201cAnd he shall pass over to his stronghold.\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class="footnote">Signifying the approaching divine punishment.</i> like \u201cAnd the flame of consuming fire\u201d (xxix. 6).<sup>15</sup><i class="footnote">Comp. I. E., ad locum.</i>']],
           [[u'<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span>\u05d5\u05dc\u05e9\u05e8\u05d9\u05dd</span> <i>And princes</i>. The <span>\u05dc</span> has no meaning as far as I know. Comp. <span>\u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> <span>(1 Chr. iii. 2)</span>, <span>\u05dc\u05de\u05df</span> (Ex. ix. 18).<sup>1</sup><i class="footnote">Comp. Sepher Harikmah, c. 6: <span>\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>'],
            [u'<span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span>\u05de\u05d7\u05d1\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05e6\u05d9\u05d4</span> \u201cdry\u201d (xli. 18). <span>\u05e2\u05d9\u05e4\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class="footnote">A.V., \u201cWeary;\u201d but Ps. cxliii. 6, \u201cThirsty.\u201d</i> Comp. Ps. cxliii.\u2014The verse may also be explained thus:<sup>3</sup><i class="footnote"><span>\u05d0\u05d5</span> \u201cor,\u201d <span>\u05d5\u05d9\u05ea\u05db\u05df</span> \u201cit may be explained,\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\u201d etc.'],
            [u'<span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> <i>Shall be dim.</i> Root <span>\u05e9\u05e2\u05e2</span>. Comp. <span>\u05d4\u05e9\u05e2</span> \u201cShut\u201d<sup>4</sup><i class="footnote">Lit., \u201ccause to be dim.\u201d</i> (vi. 10).'],
            [u'<span>\u05e0\u05de\u05d4\u05e8\u05d9\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span>\u05de\u05d4\u05e8</span> \u201cto be hasty. <span>\u05e2\u05dc\u05d2\u05d9\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \u201cslaves.\u201d<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\n"> \u201cBarbarous;\u201d Freytag, Lex. Arab.</i> It is contrasted with \u201cto speak plainly\u201d <span>\u05e6\u05d7\u05d5\u05ea .(\u05d3\u05d1\u05e8 \u05e6\u05d7\u05d5\u05ea)</span> <i>Pure words.</i> Supply <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords;\u201d for <span>\u05e6\u05d7\u05d5\u05ea</span> is an adj., in form and meaning like <span>\u05d6\u05db\u05d5\u05ea</span>.<span><sup>6</sup><i class="footnote">The singular of these adjectives is <span>\u05d6\u05da</span> and <span>\u05e6\u05d7</span> \u201cpure,\u201d of the root <span>\u05d6\u05db\u05da</span> and <span>\u05e6\u05d7\u05d7</span>.</i></span>'],
            [u'<span>\u05e0\u05d1\u05dc</span> <i>The vile person.</i> Comp. <span>\u05e0\u05d5\u05d1\u05dc\u05ea</span> \u201cfading\u201d<sup>7</sup><i class="footnote">The oak is said to be \u201cfading,\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span>\u05e0\u05d1\u05dc</span> \u201cthe vile person,\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span>\u05db\u05d9\u05dc\u05d9</span> The opposite of <span>\u05e9\u05d5\u05e2</span> .<span>\u05e9\u05d5\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span>\u05d5\u05e9\u05d5\u05e2</span> \u201cand turning.\u201d<sup>8</sup><i class="footnote">This quotation is to prove that the two roots <span>\u05e9\u05d5\u05e2</span> and <span>\u05e9\u05e2\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span>\u05e9\u05d5\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\u2014Rashi likewise derives <span>\u05e9\u05d5\u05e2</span> from <span>\u05e9\u05e2\u05d4 \u2550 \u05e9\u05d5\u05e2</span> \u201cto turn,\u201d but in a more simple and natural way; \u201ca man to whom the eyes of the people are turned for assistance.\u201d</i> Adopting a sort of homiletic explanation, <span>\u05db\u05d9\u05dc\u05d9</span> may be said to be composed of two words, <span>\u05db\u05d9 \u05dc\u05d9</span> \u201cfor it belongs to me;\u201d for he says, <span>\u05e9\u05dc\u05d9 \u05e9\u05dc\u05d9</span> \u201cwhat is mine shall remain mine\u201d<sup>9</sup><i class="footnote">This is there declared to be <span>\u05de\u05d3\u05ea \u05e1\u05d3\u05d5\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13).'],
            [u'<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span>\u05ea\u05d5\u05e2\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class="footnote">There is hardly any occasion for this remark. We find, except <span>\u05ea\u05e2\u05ea\u05d5\u05e2\u05d9\u05dd</span> \u201cerrors\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span>\u05d8\u05e2\u05d5\u05ea</span> and <span>\u05ea\u05e2\u05d5\u05ea</span> \u201cerror.\u201d</i>'],
            [u'<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment.'],
            [u'<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \u201cAnd princes shall rule in judgment.\u201d'],
            [u'<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria.'],
            [u'<span>\u05e9\u05e0\u05d4 \u05e2\u05dc \u05e9\u05e0\u05d4 \u2550 \u05d9\u05de\u05d9\u05dd \u05e2\u05dc \u05e9\u05e0\u05d4</span>. \u201cYear after year.\u201d <span>\u05e8\u05d2\u05d6\u05e0\u05d4 \u2550 <sup>11</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05d2\u05d6\u05d4</span> (as in the next verse), instead of <span>\u05ea\u05e8\u05d2\u05d6\u05e0\u05d4</span>; for <span>\u05e8\u05d2\u05d6\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span>\u05e8\u05d2\u05d6\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\u05e8\u05d2\u05d6\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class="footnote">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span>\u05e8\u05e0\u05d6\u05d4</span> is imperative, referring to the feminine <span>\u05d1\u05d8\u05d7\u05d5\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class="footnote">As contained in the words, \u201cthe vintage shall fail.\u201d</i>'],
            [u'<span>\u05d7\u05e8\u05d3\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span>\u05ea\u05e2\u05d9\u05e8\u05d5</span> \u201cye stir\u201d (Song ii. 7); <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye find\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> <span>\u05e8\u05d2\u05d6\u05d4</span> I have explained this word already. <span>\u05e4\u05e9\u05d5\u05d8\u05d4 \u05d5\u05e2\u05e8\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class="footnote">As <span>\u05e8\u05d2\u05d6\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span>\u05d5\u05e2\u05e8\u05d4</span> <i>And make you bare.</i> Comp. <span>\u05e2\u05e8\u05d9\u05d4</span> \u201cnaked\u201d (Ez. xvi. 7). <span>\u05e2\u05e8\u05d9\u05d4 \u05ea\u05e2\u05d5\u05e8</span> \u201cThy bow will be made quite naked\u201d (Hab. iii. 9). I think that \u201cwomen,\u201d \u201cdaughters\u201d (ver. 9), are to be taken literally.'],
            [u'<span>\u05e1\u05d5\u05e4\u05d3\u05d9\u05dd</span> <i>They shall lament.</i> <span>\u05db\u05dc</span> \u201call\u201d is to be supplied.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span>\u05d5\u05db\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd \u05d9\u05ea\u05e0\u05d5</span> \u201cand all women shall give.\u201d (Est. i. 20).'],
            [u'<i>My people.</i> The people of Samaria. <span>\u05e7\u05d5\u05e5 \u05e9\u05de\u05d9\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span>\u05d0\u05d3\u05dd \u05e9\u05ea \u05d0\u05e0\u05d5\u05e9</span> <span>(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \u201cthorns shall come up.\u201d'],
            [u'<i>The palace</i> of the king. <span>\u05e0\u05d8\u05e9</span>, <i>shall be forsaken</i>; <span>\u05e2\u05d6\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class="footnote">Instead of <span>\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05e7\u05dc \u05e9\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> is to be read <span>\u05e0\u05bb\u05d8\u05b8\u05bc\u05e9\u05c1 .\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05db\u05d1\u05d3 \u05e9\u05c1\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> and <span>\u05e2\u05bb\u05d6\u05b8\u05bc\u05d1</span> are participles of the Pual, the prefix <span>\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd \u05d4\u05e0\u05dc\u05e7\u05d7\u05d9\u05dd \u05de\u05d0\u05d7\u05e8\u05d9\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span>\u05dc\u05bb\ufb47\u05b7\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span>\u05e2\u05d5\u05e4\u05dc</span> An elevated place.<sup>17</sup><i class="footnote">A. V., \u201cThe forts.\u201d</i> Comp. <span>\u05d5\u05d9\u05e2\u05e4\u05d9\u05dc\u05d5</span> \u201cand they ascended.\u201d<sup>18</sup><i class="footnote">A. V. \u201cThey presumed.\u201d</i> <span>\u05d5\u05d1\u05d7\u05df</span> <i>And tower.</i> Comp. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> \u201chis towers.\u201d (xxiii. 13). <span>\u05d4\u05d9\u05d5 \u05de\u05e2\u05e8\u05d5\u05ea\u2550 \u05d4\u05d9\u05d4 \u05d1\u05e2\u05d3 \u05de\u05e2\u05e8\u05d5\u05ea</span> \u201cshall become dens.\u201d'],
            [u'<span>\u05d9\u05e2\u05e8\u05d4</span> <i>Be poured.</i> Niphal. <span>\u05e2\u05d3 \u05d9\u05e2\u05e8\u05d4 \u05e2\u05dc\u05d9\u05e0\u05d5 \u05e8\u05d5\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span>\u05e8\u05d5\u05d7</span> signifies here \u201cthe divine decree.\u201d <i>And the plain</i><sup>19</sup><i class="footnote">A. V., \u201cWilderness.\u201d\u2014According to I. E., <span>\u05de\u05d3\u05d1\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \u201cLebanon,\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \u201cforest\u201d (<span>\u05d9\u05e2\u05e8</span>). The original meaning of <span>\u05de\u05d3\u05d1\u05e8</span> is in fact \u201cpasture,\u201d whither the flock is driven (<span>\u05d3\u05d1\u05e8</span> \u201cto drive\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class="footnote">A. V., \u201cFruitful field.\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17.'],
            [u'<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him.'],
            [u'<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \u201cAnd peace without end\u201d (ix. 6)<sup>21</sup><i class="footnote">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class="footnote">Comp. Targum Jonathan ad locum.</i>'],
            [u'<i>My people.</i> Judah.'],
            [u'<span>\u05d5\u05d1\u05e8\u05d3</span> <i>When it shall hail.</i> The Pathah under <span>\u05e8</span> proves that the word is a verb; comp. <span>\u05e2\u05e9\u05df</span> \u201cit smoked\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class="footnote">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>.'],
            [u'<i>Beside all waters</i>, that shall come<sup>24</sup><i class="footnote">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\u2014xxxvi. form one continuous prophecy.']],
           [[u'<span>\u05d4\u05d5\u05d9</span> <i>Ho!</i><sup>1</sup><i class="footnote">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span>\u05db\u05d4\u05ea\u05de\u05da \u05e9\u05d5\u05d3\u05d3</span> when thou shalt have finished spoiling. <span>\u05db\u05d4\u05e0\u05dc\u05d5\u05ea\u05da \u2550 \u05db\u05e0\u05dc\u05d5\u05ea\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class="footnote">A. V., \u201cWhen thou shalt cease to spoil.\u201d \u201cWhen thou shalt make an end.\u201d</i> Of the same root is <span>\u05de\u05e0\u05dc\u05dd</span> \u201cthe perfection thereof\u201d (Job. xv. 29).'],
            [u'<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers.'],
            [u'<i>The tumult</i> of Assyria. <span>\u05de\u05e8\u05de\u05de\u05ea\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class="footnote">A. V., \u201cAt the lifting up of thyself.\u201d</i> The honour which Thou hast given him.'],
            [u'<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \u201cyour\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class="footnote">The possessive pronoun \u201cyour\u201d has here the same meaning as the partitive genitive.</i> <span>\u05d2\u05d1\u05d9\u05dd</span> <i>Locusts</i>. Comp. <span>\u05d2\u05d5\u05d1\u05d0</span> in Chaldee, meaning the same as <span>\u05d0\u05e8\u05d1\u05d4</span> \u201clocusts\u201d in Hebrew. <span>\u05e9\u05d5\u05e7\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i> Some think that <span>\u05de\u05e9\u05e7</span> \u201cthe steward\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span>\u05d9\u05e9\u05ea\u05e7\u05e9\u05e7\u05d5\u05df</span> \u201cthey gather themselves\u201d (Nah. ii. 5), which expression is likewise used of locusts.'],
            [u'<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class="footnote">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>'],
            [u'<i>Thy times.</i> The pronoun refers to Judah. <span>\u05d7\u05db\u05de\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class="footnote">The form <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b7\u05ea</span> instead of <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span>\u05d3\u05b7\u05e2\u05b7\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation.'],
            [u'<span>\u05d0\u05e8\u05d0\u05dc\u05dd</span> According to some \u201ctheir altar;\u201d comp. <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span>\u05e2\u05dc</span> \u201cfor,\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span>\u05d0\u05e8\u05d0\u05d4 \u05dc\u05d4\u05dd \u2550 \u05d0\u05e8\u05d0\u05dc\u05dd</span> \u201cI shall see them;\u201d this is not probable. I think that it means \u201ctheir messenger,\u201d as we may infer from \u201cthe ambassadors of peace\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class="footnote">This proof, based upon 2) <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \u201cmessenger.\u201d</i>\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion.'],
            [u'<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself.'],
            [u'<span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> <i>The earth mourneth and languisheth.</i> <span>\u05d0\u05e8\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class="footnote"><span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> both <span>\u05d0\u05d1\u05dc</span> as well as <span>\u05d0\u05de\u05dc\u05dc\u05d4</span> are predicates to <span>\u05d0\u05e8\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span><sup>10</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05e9\u05d5\u05df</span>; this gives no sense, and is evidently a corruption of <span>\u05dc\u05d1\u05e0\u05d5\u05df</span>.<br>11 A. V., \u201cLebanon is ashamed.\u201d</i></span><span>\u05dc\u05d1\u05e0\u05d5\u05df \u05d4\u05d7\u05e4\u05d9\u05e8</span> \u201cHe\u2014the king of Assyria\u2014put the Lebanon to shame.\u201d <span>\u05d4\u05d7\u05e4\u05d9\u05e8</span> is transitive. <span>\u05e7\u05de\u05dc</span> Till it was hewn down. <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span>\u05d5\u05e0\u05e2\u05e8 \u05d1\u05e9\u05df \u05d5\u05db\u05e8\u05de\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span>\u05e0\u05e2\u05d5\u05e8</span> \u201cshaken\u201d (Neh. v. 13).'],
            [u'<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span>\u05d0\u05ea\u05e8\u05d5\u05de\u05dd\u2550 \u05d0\u05e8\u05d5\u05de\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span>\u05e8</span> should have a Dagesh<sup>12</sup><i class="footnote">The <span>\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span>\u05ea</span>, as the <span>\u05e0</span> of <span>\u05d0\u05b6\u05e0\u05bc\u05b8\u05e9\u05c2\u05b5\u05d0</span> has.<sup>13</sup><i class="footnote">To compensate for the omission of the <span>\u05d0\u05b6\u05e0\u05b0\u05e0\u05b8\u05e9\u05b5\u05c2\u05d0 \u2550 \u05d0\u05b6\u05e0\u05b8\u05bc\u05e9\u05b5\u05c2\u05d0 ;\u05e0</span>.</i>'],
            [u'<i>Ye shall conceive</i>. Assyria is addressed. <span>\u05d7\u05e9\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span>\u05e8\u05d5\u05d7\u05db\u05dd \u05d0\u05e9 \u05ea\u05d0\u05db\u05dc\u05db\u05dd</span> According to some: \u201cYour breath, as fire, shall devour you.\u201d It is more correctly considered as the continuation of the preceding figure of the \u201cchaff\u201d and \u201cstubble:\u201d \u201cYour wind, will not lift you up,<sup>14</sup><i class="footnote">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\u201d'],
            [u'<i>As the burnings of lime.</i> As if they were burnt by lime.\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \u201cas thorns cut off, which are burnt<sup>15</sup><i class="footnote">A. V., \u201cShall they be burnt.\u201d</i> in the fire.\u201d'],
            [u'<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \u201cThe sinners <i>in Zion\u201d</i> etc.'],
            [u'<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \u201c<i>Who among us shall dwell with the devouring fire,\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:'],
            [u'<i>He that walketh</i>, etc. <span>\u05d1\u05e6\u05d3\u05e7\u05d5\u05ea \u2550 \u05e6\u05d3\u05e7\u05d5\u05ea</span> In righteousness. <span>\u05d0\u05d5\u05d8\u05dd</span> <i>That stoppeth</i>. Comp. <span>\u05d9\u05d0\u05d8\u05dd</span> \u201cthat stoppeth\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i><sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i> <span>\u05d5\u05e2\u05d5\u05e6\u05dd</span> <i>And shutteth.</i> Comp. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> \u201cand he shut,\u201d though not of the same conjugation.'],
            [u'<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span>\u05dc\u05d7\u05de\u05d5 \u05e0\u05ea\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span>\u05e0\u05d0\u05de\u05e0\u05d9\u05dd</span> <i>Sure.</i> Lit. \u201cfaithful.\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied.'],
            [u'<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0 \u05db\u05d0\u05d5\u05de\u05e8 \u05d9\u05d6\u05db\u05d5\u05e8 \u05d9\u05d4\u05d5\u05d3\u05d4</span> lit., \u201cThese are the words of the prophet, as if he said, that Judah should remember.\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cthese are the words of the prophet.\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span>\u05d4\u05e0\u05d1\u05d9\u05d0</span> another word, signifying \u201cthe messenger,\u201d or \u201cthe officer,\u201d is to be read, as, <i>e.g.,</i> <span>\u05d4\u05e1\u05d5\u05e4\u05e8</span> \u201cthe secretary,\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\u201d'],
            [u'<i>Thine heart shall meditate,</i> etc. These are the prophet\u2019s own words.<sup>18</sup><i class="footnote">The words <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> \u201che speaks his own words,\u201d are contrasted with the introductory phrase of the preceding remark, \u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\u201d</i> <span>\u05e1\u05d5\u05e4\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span>\u05e1\u05d5\u05e4\u05e8</span> <i>He that counted.</i> Comp. <span>\u05de\u05e1\u05e4\u05e8</span> \u201cthe number,\u201d <i>He that counted the towers.</i> They taxed even the towers.'],
            [u'<span>\u05e0\u05d5\u05e2\u05d6</span> We cannot say, whether the <span>\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \u201ca stranger\u201d or a \u201cstrange man;\u201d to consider <span>\u05dc\u05d5\u05e2\u05d6\u2550\u05e0\u05d5\u05e2\u05d6</span> \u201cspeaking a foreign language,\u201d is incorrect. <span>\u05e0\u05dc\u05e2\u05d2 \u05dc\u05e9\u05d5\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class="footnote">A. V., \u201cOf a stammering tongue.\u201d</i> People usually laugh at a language, which they cannot understand.'],
            [u'<i>Look upon Zion,</i> etc. \u201cWe need not look at the king of Assyria, we should rather look at Zion.\u201d <span>\u05de\u05d5\u05e2\u05d3\u05e0\u05d5</span> It has here its usual meaning: \u201cour solemnities\u201d or \u201cour sanctuary;\u201d comp. <span>\u05de\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cThe synagogues of God\u201d (Ps. lxxiv. 8). <span>\u05db\u05d0\u05d4\u05dc\u2550\u05d0\u05d4\u05dc</span> As a tent.<sup>20</sup><i class="footnote">A. V., \u201cA tabernacle.\u201d</i> <span>\u05d9\u05e6\u05e2\u05df</span> Hap. leg. It means, \u201cshall fall.\u201d<sup>21</sup><i class="footnote">A. V., \u201cShall be taken down.\u201d</i> <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d1\u05dc \u05d9\u05e1\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class="footnote">The combination of the singular <span>\u05d9\u05e1\u05e2</span> and the plural <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span> is explained in this remark, by considering <span>\u05d9\u05ea\u05d3 \u05de\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u2550 \u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span>. See c. ii., note 18.</i> <span>\u05d7\u05d1\u05dc\u05d9\u05d5</span> The cords thereof.'],
            [u'<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span>\u05e0\u05d4\u05e8\u05d9\u05dd \u05d9\u05d0\u05e8\u05d9\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201csun, moon\u201d (Hab. iii. 11). <span>\u05d9\u05d3\u05d9\u05dd</span> Space.<sup>23</sup><i class="footnote"><span>\u05e8\u05d7\u05d1\u05d9 \u05d9\u05d3\u05d9\u05dd</span> Wide of space, that is, \u201cspacious,\u201d or \u201cbroad.\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class="footnote">I. E. explains why the plural \u201crivers\u201d is used here.</i> A place surrounded on all sides by rivers, <span>\u05d1\u05dc \u05ea\u05dc\u05da \u05d1\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class="footnote">The incongruity of the singular <span>\u05d1\u05d5</span> with the plural <span>\u05d9\u05d0\u05e8\u05d9\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \u201cThine heart meditates terror\u201d (ver. 18).'],
            [u'<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \u201cpay so and so much for the tribute,\u201d nor will any scribe write down, who shall go to the king with the tribute; for \u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class="footnote">A. V., \u201cLawgiver.\u201d</i> and our king.\u201d'],
            [u'<i>Thy tacklings.</i> The Assyrian army is adressed. <span>\u05e0\u05d8\u05e9\u05d5</span> <i>Are loosed.</i> Comp. <span>\u05d5\u05e0\u05de\u05e9\u05ea\u05d4</span> \u201cthou shalt let it lie still<sup>27</sup><i class="footnote">Lit., \u201cAnd thou shalt let loose of it;\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span>\u05ea\u05e8\u05e0\u05dd \u05d5\u05d2\u05d5\u05f3 \u05d1\u05dc \u05d9\u05d7\u05d6\u05e7\u05d5 \u05db\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class="footnote">A. V., \u201cThey could not well strengthen their mast, they could not spread the sail.\u201d</i> <span>\u05e2\u05d3 \u05e9\u05dc\u05dc</span> <i>The prey of a spoil.</i> Comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 2).<sup>29</sup><i class="footnote">See c. xxx., note 18.</i> <span>\u05e2\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span>\u05d4\u05e8\u05d1\u05d4 \u2550 \u05de\u05e8\u05d1\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!'],
            [u'<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity.']],
           [[u'<span>\u05d5\u05de\u05dc\u05d0\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class="footnote">A. V., \u201cAnd all that is therein.\u201d</i> that is, those beings of which it is full. <span>\u05ea\u05d1\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class="footnote">A. V., \u201cThe world.\u201d According to I. E., <span>\u05d0\u05e8\u05e5</span> is the whole earth; <span>\u05ea\u05d1\u05dc</span> the inhabited part of it.</i> <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05d4</span> The things that come out of it. It is derived from <span>\u05d9\u05e6\u05d0</span> \u201cto go out.\u201d'],
            [u'<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\u2014xxxiv) are connected with each other.<sup>3</sup><i class="footnote">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\u2014Edom was conquered and united with Jud\xe6a by John Hyrcanus, 129 <small>B.C.</small></i> <span>\u05e6\u05d1\u05d0\u05dd</span> Their armies.'],
            [u'<span>\u05d1\u05d0\u05e9\u05dd</span> <i>Their stink</i>. It is a noun derived from <span>\u05d1\u05d0\u05e9</span> after the form of <span>\u05e7\u05c2\u05d3\u05b6\u05e9\u05c1</span> \u201choliness.\u201d <span>\u05d5\u05e0\u05de\u05e1\u05d5</span> <i>And shall be melted.</i> Niphal of <span>\u05de\u05e1\u05e1</span> \u201cto melt.\u201d'],
            [u'<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class="footnote">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \u201cangels,\u201d or \u201cthe princes above,\u201d or by similar names.</i> <span>\u05d5\u05e0\u05de\u05e7\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span>\u05de\u05e7\u05e7</span> \u201cto dissolve.\u201d <span>\u05d5\u05e0\u05d2\u05dc\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span>\u05d2\u05dc\u05dc</span> \u201cto roll;\u201d comp. <span>\u05de\u05d2\u05dc\u05d4</span> \u201croll\u201d (Jer. xxxvi. 28).'],
            [u'<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class="footnote">That the divine decrees (<span>\u05d2\u05d6\u05e8\u05d5\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span>\u05e2\u05dd \u05d7\u05e8\u05de\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class="footnote">\u201cUpon the people of my curse.\u201d</i> The people which I desire to see doomed to punishment.'],
            [u'<i>The sword of the Lord.</i> The divine decree. <span>\u05d4\u05d5\u05d3\u05e9\u05e0\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class="footnote">The Hophal of <span>\u05e8\u05e9\u05df</span> is <span>\u05d4\u05bb\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Niphal is <span>\u05e0\u05b4\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>; a compound of both could hardly produce the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, as we might infer from the Hebrew text: <span>\u05de\u05d5\u05e8\u05db\u05d1\u05ea \u05de\u05d1\u05e0\u05d9\u05df \u05e9\u05dc\u05d0 \u05e0\u05e7\u05e8\u05d0 \u05e9\u05dd \u05e4\u05d5\u05e2\u05dc\u05d5 \u05d5\u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span> \u201ca compound of Hophal and Niphal.\u201d Instead of <span>\u05e0\u05e4\u05e2\u05dc</span> we must read <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>; for the Hithp. of <span>\u05d3\u05e9\u05df</span> is <span>\u05d4\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05bc\u05c1\u05e0\u05b8\u05d4 \u2550 \u05d4\u05b4\u05ea\u05b0\u05d3\u05b7\u05bc\u05e9\u05bc\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Hophal <span>\u05d4\u05b8\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> and the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span>\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class="footnote">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span>\u05d3\u05e9\u05df</span> \u201cto be fat;\u201d comp. <span>\u05d3\u05e9\u05df</span> \u201cfat\u201d (xxx. 23). <span>\u05db\u05e8\u05d9\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \u2014 The nobles are figuratively called \u201clambs;\u201d comp. <span>\u05d0\u05d9\u05dc\u05d9 \u05de\u05d5\u05d0\u05d1</span> \u201cthe chiefs<sup>9</sup><i class="footnote">Lit.: \u201cthe rams.\u201d</i> of Moab.\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class="footnote">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class="footnote">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span>\u05d1\u05e6\u05e8\u05d4</span> is originally an appellative, signifying \u201cstronghold\u201d or \u201ccastle;\u201d there was one Bozrah in Edom, another in Moab.</i>'],
            [u'<i>With them</i>, with the lambs and goats; by \u201cthe unicorns\u201d and \u201cbullocks\u201d the kings of Edom are meant.'],
            [u'<i>For it is the day of the Lord\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class="footnote">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \u201cvengeance and recompences,\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \u201cThe cup will be passed also to thee\u201d (Lam. iv. 21).<sup>13</sup><i class="footnote">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \u201cThy reward shall return over thine own head\u201d (Obad. 15); these words refer likewise to Edom.'],
            [u'<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class="footnote">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \u201cNone will remain there to drink the water, as if it were changed to pitch.\u201d <span>\u05d1\u05d5\u05e2\u05e8\u05d4</span> <i>Burning</i>. This word shows that the <span>\u05ea</span> of <span>\u05d6\u05e4\u05ea</span> is the feminine termination.<sup>15</sup><i class="footnote"><span>\u05d6\u05e4\u05ea</span> is derived from <span>\u05d6\u05d5\u05e3</span>, which, however, is not found in any other form in the Bible.</i>'],
            [u'<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> <i>For ever and ever</i>. For periods without end.'],
            [u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> Well known;<sup>17</sup><i class="footnote">It seems as if I. E. used the word \u201cwell-known\u201d when he was at a loss to substitute another word for it. He derives the word <span>\u05e7\u05e4\u05d5\u05d3</span> from <span>\u05e7\u05e4\u05d3</span> \u201cto fold\u201d or \u201cto roll together\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI have rolled together\u201d (xxxviii. 12).<sup>18</sup><i class="footnote">In his remark on xxxviii. 12, I. E. explains <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> by <span>\u05db\u05e4\u05dc\u05ea\u05d9</span> \u201cI folded together.\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span>\u05ea\u05d4\u05d5, \u05d1\u05d4\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation.\u201d'],
            [u'<span>\u05d7\u05d5\u05e8\u05d9\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \u201cthe black\u201d (Prov. xxii. 29). <span>\u05d9\u05e7\u05e8\u05d0\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class="footnote">Comp. Chapter ii. Note 5.</i> Lit., They\u2014the people\u2014will call them. <span>\u05dc\u05de\u05dc\u05d5\u05db\u05d4 \u2550 \u05de\u05dc\u05d5\u05db\u05d4</span> \u201cto the kingdom.\u201d <span>\u05d0\u05e4\u05e1</span> Nothing.'],
            [u'<span>\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn her palaces.\u201d</i> The preposition <span>\u05e2\u05dc</span> is to be supplied. <span>\u05d5\u05e2\u05dc\u05ea\u05d4 \u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>And thorns shall come up.</i> Lit., \u201cAnd each of the thorns shall come up.\u201d<sup>21</sup><i class="footnote">Comp. Chapter ii. Note 18.</i> <span>\u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span>\u05e7\u05de\u05d5\u05e9</span> The same. <span>\u05ea\u05e0\u05d9\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span>\u05d7\u05e6\u05e8 \u2550 \u05d7\u05e6\u05d9\u05e8</span> <i>A court.</i> Comp. <span>\u05d9\u05b8\u05e9\u05b5\u05c2\u05e9\u05c2</span> <span>(2 Chr. xxxvi. 17)</span> <span>\u2550 \u05d9\u05b8\u05e9\u05b4\u05c2\u05d9\u05e9\u05c2</span> (Job xv. 10), \u201cold.\u201d It can also be taken in its usual meaning: \u201cgrass.\u201d<sup>22</sup><i class="footnote">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>'],
            [u'<span>\u05e6\u05d9\u05d9\u05dd</span> <i>The wild beasts of the desert.</i> <span>\u05d0\u05d9\u05d9\u05dd</span> <i>Kites.</i><sup>23</sup><i class="footnote">A. V., \u201cThe wild beasts of the islands.\u201d</i> It is the plural of <span>\u05d0\u05b7\u05d9\u05b8\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span>\u05e9\u05e2\u05d9\u05e8 .\u05be\u05b4\u05d9\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class="footnote">A. V., \u201cSatyr.\u201d</i> <span>\u05d4\u05e8\u05d2\u05d9\u05e2\u05d4</span> Shall rest. <span>\u05dc\u05d9\u05dc\u05d9\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night.'],
            [u'<span>\u05e7\u05e4\u05d5\u05d6</span> <i>The great owl.</i> It is not the same as <span><sup>25</sup><i class="footnote">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span>\u05d0 \u05d4 \u05d5 \u05d9</span>. Rashi is of opinion that <span>\u05e7\u05e4\u05d5\u05d6</span> and <span>\u05e7\u05e4\u05d3</span> are the same.</i>;\u05e7\u05e4\u05d5\u05d3</span> it is some other bird.<sup>26</sup><i class="footnote">\u201cOther bird\u201d is not quite correct; for <span>\u05e7\u05e4\u05d5\u05d3</span> is explained by I. E. to signify \u201cthe hedgehog;\u201d the word \u201cother\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span>\u05d5\u05ea\u05de\u05dc\u05d8</span> <i>And lay.</i> Comp. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> \u201cand she was delivered of a man-child\u201d (lxvi. 7). <span>\u05d5\u05d1\u05e7\u05e2\u05d4</span> <i>And break</i>.<sup>27</sup><i class="footnote">A. V., \u201cShall hatch.\u201d</i> It is the nature of this bird to break its eggs. <span>\u05d5\u05d3\u05d2\u05e8\u05d4</span> <i>And gather</i>. Comp. <span>\u05d3\u05d2\u05e8</span> \u201che gathereth\u201d<sup>28</sup><i class="footnote">A. V., \u201cSitteth on eggs.\u201d</i> (Jer. xvii. 11). <span>\u05d3\u05d9\u05d5\u05ea</span> <i>Vultures.</i> It is the plural of <span>\u05d3\u05b7\u05d9\u05b8\u05d4</span> (Deut. xiv. 13).'],
            [u'<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class="footnote">A. V. \u201cAnd his spirit.\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea.'],
            [u'<span>\u05d7\u05dc\u05e7\u05ea\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span>\u05d1\u05e7\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class="footnote">This remark of I. E. is probably based upon the occurrence of the definite article in <span>\u05d1\u05b7\u05bc\u05e7\u05b8\u05bc\u05d5</span>, lit., \u201cby the line.\u201d</i>']],
           [[u'<span>\u05d9\u05e9\u05e9\u05d5\u05dd</span>. Some think that the preposition <span>\u05d1</span> is omitted, and that <span>\u05d9\u05e9\u05e9\u05d5 \u05d1\u05dd \u2550 \u05d9\u05e9\u05e9\u05d5\u05dd</span> \u201cthey shall be glad for them:\u201d this is not right; for what would be the meaning of <span><sup>1</sup><i class="footnote">The cause of the objection is the absence of any noun to which the pronoun \u201cthem\u201d could refer.</i>\u05d1\u05dd</span>? I think that <span>\u05de</span> is here substituted for the paragogic <span>\u05e0</span>, which is frequently found in verbs. Comp. <span><sup>2</sup><i class="footnote">As to the interchange between <span>\u05de</span> and <span>\u05e0</span>.</i>\u05e4\u05d3\u05d9\u05d5\u05df \u2550 \u05e4\u05b4\u05bc\u05d3\u05b0\u05d9\ufb4b\u05dd</span> \u201credemption\u201d (Num. iii. 19).\u2014\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class="footnote">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>'],
            [u'<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span>\u05d2\u05d9\u05dc\u05ea \u05dc\u05d1 \u2550 \u05d2\u05d9\u05dc\u05ea</span> \u201cJoy of the heart.\u201d The <span>\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class="footnote">The other opinion is, that <span>\u05dc\u05b8\u05d4\u05bc</span> refers to Palestine or Jerusalem, <span>\u05dc\u05d1\u05e0\u05d5\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see.'],
            [u'<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk.'],
            [u'<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class="footnote">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>'],
            [u'<i>Then</i>, when they see this miracle or hear of it.'],
            [u'<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \u201cthey will find water everywhere;\u201d it is the reverse of \u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\u201d (Lam. iv. 4).'],
            [u'<span>\u05d4\u05e9\u05e8\u05d1</span> <i>The parched ground.</i> Comp. <span>\u05e9\u05e8\u05d1</span> \u201cheat\u201d (xlix. 10) and <span>\u05e9\u05e8\u05d1\u05d0</span> the Chald\xe6an translation of <span>\u05d7\u05e8\u05d1</span> \u201cheat\u201d (Gen. xxxi. 40). <span>\u05d1\u05e0\u05d5\u05d4 \u05ea\u05e0\u05d9\u05dd \u05e8\u05d1\u05e6\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class="footnote">A. V., \u201cIn the habitation of dragons, where each lay.\u201d</i> The desert. <span>\u05d7\u05e6\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <i>Court</i>.<sup>7</sup><i class="footnote">A. V., \u201cGrass.\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers.'],
            [u'<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class="footnote">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span>\u05de\u05e1\u05dc\u05d5\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class="footnote">That is, to the holy city, to the place \u201cwhich the Lord has chosen to put his name there.\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class="footnote">A straight, continuous road, without any interruption.</i>'],
            [u'<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts.'],
            [u'<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class="footnote">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span>\u05e9\u05e9\u05d5\u05df \u05d5\u05e9\u05de\u05d7\u05d4 \u05d9\u05e9\u05d9\u05d2\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness.']],
           [[u'They<sup>1</sup><i class="footnote">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\u2014xx. 19.\u2014The words <span>\u05d5\u05d0\u05dd \u05d9\u05e9 \u05de\u05dc\u05d5\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class="footnote">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05dd</span> \u201clike the work done with them,\u201d is perhaps the correct reading, instead of <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05d9\u05dd</span> \u201clike the workmen.\u201d Another simile, frequently used by I. E. for this same idea, is: \u201cThe words are like the body, their sense like the soul.\u201d</i> I shall now explain six<sup>3</sup><i class="footnote"><span>\u05e9\u05d9\u05e9</span> \u201cthat there are,\u201d in the Hebrew text, gives no sense; it is a corruption of <span>\u05e9\u05e9</span> \u201csix.\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class="footnote">Between <span>\u05d5\u05d6\u05d4</span> and <span>\u05d4\u05d5\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span>\u05d0\u05da \u05d3\u05d1\u05e8 \u05e9\u05e4\u05ea\u05d9\u05dd</span> \u201cbut in vain words,\u201d is omitted.</i> thy<sup>5</sup><i class="footnote">The Hebrew text has <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span> \u201cmy strength,\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span>\u05d5\u05d6\u05d4 \u05d4\u05d5\u05d0</span> entirely inexplicable. The translation suggests the reading <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> \u201cthy strength\u201d instead of <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span>.</i> strength consisted only in words.\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class="footnote">A. V., \u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class="footnote">A. V., \u201cIt.\u201d</i> viz., the documents (<span>\u05d4\u05e1\u05e4\u05e8\u05d9\u05dd</span>); in Isaiah (xxxvii. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span>\u05e0\u05d4\u05e8\u05d9 \u05d6\u05e8\u05d9\u05dd\u2550\u05d6\u05e8\u05d9\u05dd</span>, \u201cthe rivers of strangers,\u201d after <span>\u05de\u05d9\u05dd</span> \u201cwater.\u201d 4. In the book of Kings (xix. 25) <span>\u05dc\u05d4\u05e9\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3); or <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> is the same as <span>\u05dc\u05d4\u05e9\u05d5\u05ea</span>, since <span>\u05d0</span> and <span>\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span>\u05e9\u05e8\u05e4\u05d4</span>; in Isaiah (xxxvii. 27) <span>\u05e9\u05d3\u05de\u05d4</span>; though there be two different words, their meaning is the same, \u201cblasted.\u201d 6. In the book of Kings (xix. 29) <span>\u05e1\u05d7\u05d9\u05e9</span>; in Isaiah (xxxvii. 30) <span>\u05e9\u05d7\u05d9\u05dd</span>; these two words are the same in meaning\u2014<i>that which springeth of the same.</i> Comp. <span>\u05db\u05d1\u05e9</span> and <span>\u05db\u05e9\u05d1</span> \u201clamb\u201d (Lev. iii. 7, and iv. 32).']],
           [],
           [[u'<span>\u05d5\u05d9\u05d7\u05d9</span> <i>And was recovered</i>. Comp. <span>\u05e2\u05d3 \u05d7\u05d9\u05d5\u05ea\u05dd</span> \u201ctill they were whole\u201d (Jos. v. 8), <span>\u05d5\u05d0\u05ea\u05d4 \u05de\u05d7\u05d9\u05d4</span> \u201cand thou preservest\u201d (Neh. ix. 6). It might also mean, \u201cAnd he lived.\u201d<sup>1</sup><i class="footnote">In this case the word <span>\u05de\u05d7\u05dc\u05d9\u05d5</span> which follows, must be translated: \u201chis illness being no more,\u201d or \u201cafter having been ill.\u201d</i>'],
            [u'<span>\u05d1\u05d3\u05de\u05d9</span>. Some derive it from <span>\u05d3\u05b8\u05bc\u05dd</span> \u201cblood,\u201d and explain it, \u201cIn the vigour;\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i><sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i> but the correct explanation is: \u201cIn the cutting off.\u201d Comp. <span>\u05e0\u05d3\u05de\u05d4 \u05e0\u05d3\u05de\u05d4</span> \u201cshall utterly be cut off\u201d (Hos. x. 15). <span>\u05e9\u05d0\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class="footnote">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \u201chell;\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \u201cIf I make my bed in the grave, behold thou art there.\u201d</i> it does not mean \u201chell.\u201d <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> <i>I am deprived</i>. Comp. <span>\u05d5\u05dc\u05d0 \u05e0\u05e4\u05e7\u05d3</span> \u201cand there lacketh not\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class="footnote">For the common \u201cI die.\u201d</i> as also used in Arabic.<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201che lost.\u201d Pass. \u201che was lost,\u201d \u201che died.\u201d</i> Some say that <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> is the same as <span>\u05de\u05de\u05e0\u05d9 \u05e4\u05e7\u05d3</span> \u201cwas taken from me,\u201d and compare it with <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201care gone forth from me\u201d (Jer. x. 20);<sup>6</sup><i class="footnote">The comparison is not correct, because <span>\u05e0\u05d9</span> in <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> is in the objective case, while <span>\u05ea\u05d9</span> in <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> denotes the subject.</i> according to others it means \u201cI was remembered,\u201d in the same sense as \u201cand the Lord remembered\u201d (Gen. xxi. 1).<sup>7</sup><i class="footnote">The three explanations of the phrase <span>\u05e4\u05e7\u05d3\u05ea\u05d9 \u05d9\u05ea\u05e8 \u05e9\u05e0\u05d5\u05ea\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \u201cthe number of thy days I will complete\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class="footnote">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>'],
            [u'<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \u201cI shall behold man no more,\u201d his pleasure in seeing his fellow-men. <span>\u05d7\u05d3\u05dc</span> <i>World.</i> <span>\u05d7\u05d3\u05dc</span> is perhaps the same as <span>\u05d7\u05dc\u05d3</span> \u201clife,\u201d as <span>\u05db\u05e9\u05d1</span> is the same as <span>\u05db\u05d1\u05e9</span> \u201clamb;\u201d comp. <span>\u05d7\u05dc\u05d3\u05d9</span> \u201cmy life\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span>\u05de\u05d4 \u05d7\u05d3\u05dc \u05d0\u05e0\u05d9</span> \u201chow long I am living\u201d<sup>9</sup><i class="footnote">A. V., \u201cHow frail I am.\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span><sup>10</sup><i class="footnote">From <span>\u05d7\u05d3\u05dc</span> \u201cto cease.\u201d In this case we need not assume the transposition of letters (<span>\u05d7\u05dc\u05d3 \u2550 \u05d7\u05d3\u05dc</span>), unless we consider <span>\u05d7\u05d3\u05dc</span> to be the original word, and <span>\u05d7\u05dc\u05d3</span> the changed form of it. Usually <span>\u05d7\u05dc\u05d3</span> \u201clife\u201d is derived from <span>\u05d7\u05dc\u05d3</span> \u201cto be firm,\u201d \u201cto last,\u201d a verb found in Arabic.</i></span><span>\u05d7\u05d3\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class="footnote">Comp. I. E. on Ps. xlix. 9.</i>'],
            [u'<span>\u05d3\u05d5\u05e8\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class="footnote">A. V., \u201cMine age.\u201d</i> Comp. <span>\u05de\u05d3\u05d5\u05e8</span> \u201cfrom dwelling\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class="footnote">Comp. <span>\u05d3\u05d9\u05e8\u05d4</span> \u201cdwelling,\u201d <span>\u05d3\u05d9\u05d5\u05e8\u05d9\u05df</span> \u201coccupants of a house\u201d (Talm. Bab. Sukka ix.)</i> <span>\u05d3\u05d5\u05e8</span> \u201cgeneration\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class="footnote"><span>\u05d3\u05d5\u05e8</span> \u201cA generation,\u201d that is, the average time a man dwells upon the earth.</i> comp. \u201cfor I am a stranger with thee, and a sojourner\u201d (Ps. xxxix. 13). <span>\u05e0\u05b4\u05e1\u05bc\u05b7\u05e2</span> <i>Is departed</i>. The radical <span>\u05e0</span> is replaced by Dagesh in the <span>\u05d5\u05e0\u05d2\u05dc\u05d4 .\u05e1</span> <i>And is removed</i>. Comp. <span>\u05d2\u05dc\u05d5\u05ea</span> \u201cexile\u201d (xx. 4). <span>\u05de\u05de\u05e0\u05d9\u2550\u05de\u05e0\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span>\u05e8\u05d5\u05e2\u05d9</span> Either \u201cmy shepherd,\u201d the <span>\u05d9</span> being the pronominal suffix, or \u201cbelonging to a shepherd,\u201d the <span>\u05d9</span> signifying \u201crelation,\u201d as in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 26), <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> \u201ccruel\u201d (xiii. 9);<sup>15</sup><i class="footnote">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class="footnote">A. V., \u201cI have cut off.\u201d</i> <i>Like a weaver.</i> Comp. \u201cAnd my days are swifter than the weaver\u2019s shuttle\u201d (Job vii. 6). <span>\u05de\u05d3\u05dc\u05d4</span> <i>With pining sickness.</i> Comp. <span>\u05d3\u05dc</span> \u201clean\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span>\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span>\u05d5\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> \u201cand cut me off\u201d (Job vi. 9). <span>\u05de\u05d9\u05d5\u05dd \u05e2\u05d3 \u05dc\u05d9\u05dc\u05d4 \u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span>\u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>It will make peace with me</i> Comp. <span>\u05ea\u05e9\u05dc\u05d9\u05dd</span> \u201cit will make peace\u201d (Deut. xx. 12).'],
            [u'<span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> \u201cI made equal;\u201d supply <span>\u05e0\u05e4\u05e9\u05d9</span> \u201cmyself;\u201d<sup>18</sup><i class="footnote">A. V., \u201cI reckoned that.\u201d</i> or \u201cI compared\u201d the illness<sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class="footnote">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>'],
            [u'<span>\u05db\u05e1\u05d5\u05e1 \u05db\u05e2\u05d2\u05d5\u05e8\u2550\u05db\u05dd\u05d5\u05dd \u05e2\u05d2\u05d5\u05e8</span>. Comp. <span>\u05db\u05e8\u05e2 \u05db\u05d0\u05d7 \u05dc\u05d9</span> \u201cas though he had been my friend, my brother\u201d (Ps. xxxv. 14). In the same way <span>\u05db\u05db\u05d1\u05e9 \u05db\u05d0\u05dc\u05d5\u05e3 \u2550 \u05d0\u05dc\u05d5\u05e3 \u05db\u05db\u05d1\u05e9</span> \u201clike a lamb, like an ox\u201d (Jer. xiv. 19). <span>\u05e1\u05d9\u05e1</span> and <span>\u05e2\u05d2\u05d5\u05e8</span> are names of birds, \u201ca crane,\u201d \u201ca swallow.\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand.'],
            [u'<span>\u05d3\u05dc\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class="footnote">A. V., \u201cFail.\u201d</i> Root <span>\u05d3\u05dc\u05dc</span>, comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are high\u201d (Prov. xxvi. 7). <span>\u05e2\u05e9\u05e7\u05d4 \u05dc\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class="footnote">A. V., \u201cI am oppressed.\u201d\u2014<span>\u05e2\u05b8\u05bd\u05e9\u05b0\u05c1\u05e7\u05b8\u05d4</span> is third person feminine past of <span>\u05e2\u05e9\u05e7</span>; I. E. supplies, therefore, the subject <span>\u05d3\u05dc\u05d4</span> illness.\u201d</i> The illness oppresseth me. <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class="footnote">The Hebrew text has <span>\u05e2\u05ea\u05d4</span> \u201cnow;\u201d but its meaning can hardly be found out; besides, the word <span>\u05d8\u05d2\u05d6\u05e8\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span>\u05e2\u05ea\u05f3</span> is a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> is well founded.</i> <span>\u05e2\u05e8\u05d5\u05d1</span> \u201cbe surety\u201d (Ps. cxix. 112); according to some <span>\u05d4\u05e8\u05d1\u05e0\u05d9 \u2550 \u05e2\u05e8\u05d1\u05e0\u05d9</span> \u201cdestroy me;\u201d this is nonsense. The word <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span>, lit. \u201cpledge thyself for me,\u201d is an anthropomorphism; it means, sympathise with me in my troubles.'],
            [u'<i>He hath spoken unto me.</i> He said, \u201cI will add to thy days\u201d (ver. 5), <span>\u05d5\u05d4\u05d5\u05d0 \u05e2\u05e9\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> The past is here used for the future; comp. <span>\u05e0\u05ea\u05ea\u05d9</span> \u201cI will give\u201d (Gen. xxiii. 13)<sup>24a</sup><i class="footnote">Abraham says to Ephron <span>\u05e0\u05ea\u05ea\u05d9 \u05db\u05e1\u05e3 \u05d4\u05e9\u05d3\u05d4</span>; lit.: I gave thee money for the field\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \u201cAbraham weighed to Ephron,\u201d etc. The past <span>\u05e0\u05ea\u05ea\u05d9</span> is here used for the future.</i>; or \u201cAnd himself hath done this kindness unto me<sup>25</sup><i class="footnote">viz. give me that promise.</i>,\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span>\u05d0\u05d3\u05d3\u05d4</span> <i>I shall go softly</i>. Hithpa\xebl;<sup>26</sup><i class="footnote">It is impossible to suppose that I. E. explained <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05bc\u05b6\u05d4</span> to be Niphal, as the Hebrew text reads <span>\u05d5\u05de\u05dc\u05ea \u05d0\u05d3\u05d3\u05d4 \u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span>; either <span>\u05e0\u05e4\u05e2\u05dc</span> is a corruption of <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>, or I. E. read <span>\u05d0\u05b6\u05d3\u05bc\u05b8\u05d3\u05b6\u05d4</span> instead of <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05b6\u05bc\u05d4</span></i> there is no parallel to it in the Bible, but <span>\u05d0\u05d3\u05d3\u05dd</span> \u201cI went with them\u201d (Ps. xlii. 5), and in the Mishna <span>\u05de\u05d3\u05d3\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class="footnote">\u201cTo lead,\u201d or \u201cto assist in walking.\u201d</i>'],
            [u'<span>\u05e2\u05dc\u05d9\u05d4\u05dd</span> <i>By them</i>.<sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i><sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i> By the words, hinted at in the phrase \u201cAnd he said\u201d (ver. 15). <span>\u05e2\u05dc\u05d9\u05d4\u05dd \u05d9\u05d7\u05d9\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span>\u05d5\u05dc\u05db\u05dc</span> <i>And always</i><sup>29</sup><i class="footnote">A. V., \u201cAnd in all these things.</i>. The word <span>\u05e2\u05ea</span> time is to be supplied. <span>\u05d5\u05ea\u05d7\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span>\u05d9\u05d7\u05dc\u05de\u05d5</span> \u201cthey are strong\u201d (Job xxxix. 4); <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cstrong\u201d (Talm. Bab. Rosh Hashanah 28).'],
            [u'<i>Behold when I hoped for peace</i>,<sup>30</sup><i class="footnote">A. V., \u201cBehold for peace.\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span>\u05de\u05e8 \u05dc\u05d9 \u05de\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span>\u05de\u05e8</span> from <span>\u05ea\u05de\u05d5\u05e8\u05d4</span> \u201cthe reverse.\u201d <span>\u05d1\u05dc\u05d9</span> Some compare it with <span>\u05d1\u05dc\u05ea\u05d9</span> \u201cI am waxed old\u201d (Gen. xviii. 12), and consider it as a noun like <span>\u05e4\u05e8\u05d9</span> \u201cfruit\u201d meaning \u201ccorruption.\u201d Others say that <span>\u05d1\u05dc\u05d9</span> means in this verse \u201cnot,\u201d and that the sentence is inverted.<sup>32</sup><i class="footnote">The proper order of the words, according to this opinion, may be supposed to be as follows: <span>\u05d5\u05d0\u05ea\u05d4 \u05dc\u05d0 \u05d7\u05e9\u05e7\u05ea \u05e0\u05e4\u05e9\u05d9 \u05de\u05e9\u05d7\u05ea</span> \u201cbut thou hast not desired my soul to go down to the grave.\u201d The <span>\u05de</span> in <span>\u05de\u05e9\u05d7\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span> \u201cto be cut off,\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span>\u05db\u05bc\u05b8\u05e8\u05b5\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\u201d</i> he was grieved, that he should be punished with <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class="footnote">I. E. refers the words \u201chow I have walked before Thee\u201d to the fulfilment of the duties of the heart, because they are followed by \u201cin truth and with a perfect heart.\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class="footnote">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>'],
            [u'<i>For the grave</i>, etc. The body which is in the grave; the negation <span>\u05dc\u05d0</span> is to be repeated after <span>\u05de\u05d5\u05ea</span>: \u201cdeath cannot celebrate thee;\u201d comp. Prov. xxi. 14.<sup>36</sup><i class="footnote">In the verse <span>\u05de\u05ea\u05df \u05d1\u05e1\u05ea\u05e8 \u05d9\u05db\u05e4\u05d4 \u05d0\u05e3 \u05d5\u05e9\u05d7\u05d3 \u05d1\u05d7\u05e7 \u05d7\u05de\u05d4 \u05e2\u05d6\u05d4</span> \u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\u201d the verb <span>\u05d9\u05db\u05e4\u05d4</span> \u201cpacifieth\u201d must be repeated before <span>\u05d7\u05de\u05d4</span> \u201cwrath.\u201d</i> <span>\u05d9\u05e9\u05d1\u05e8\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death.'],
            [u'<i>The living, the living.</i> The word <span>\u05d7\u05d9</span> \u201cliving\u201d is repeated as if to say \u201che who is living, as I do,\u201d or \u201che who has recovered from illness.\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span>\u05d7\u05d9</span> refers to God;<sup>37</sup><i class="footnote">The translation of the words <span>\u05d7\u05d9 \u05d7\u05d9 \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05da</span> according to this explanation would be: \u201cO living God, he who liveth shall praise Thee.\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class="footnote">To send relief and help to the afflicted and suffering.</i>'],
            [u'<i>The Lord</i>. Supply \u201chath said,\u201d or \u201cwill say,\u201d or \u201cwill command.\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life.'],
            [u'<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class="footnote">Comp. Rashi ad locum.</i> and the reason that the future forms <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5 ,\u05d9\u05e9\u05d0\u05d5</span> are used,<sup>40</sup><i class="footnote">The words <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> of the Hebrew text give no sense; after <span>\u05d5\u05d6\u05d4 \u05e9\u05d0\u05de\u05e8</span> \u201cand that he says,\u201d the words, which he said, are expected. They are very probably a corruption of <span>\u05d1\u05de\u05e6\u05d5\u05ea ;\u05d9\u05e9\u05d0\u05d5 ,\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> is either identical with, or wrongly copied for <span>\u05d1\u05e6\u05d5\u05d5\u05d9</span> \u201cin the imperative.\u201d</i> is, that here only the command is reported.<sup>41</sup><i class="footnote">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span>\u05d3\u05d1\u05dc\u05ea \u05ea\u05d0\u05e0\u05d9\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\n"> \u201cto rub.\u201d Comp. c. xxxiv. Note 17.</i>'],
            [u'<span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05d7\u05d6\u05e7\u05d9\u05d4\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7).']],
           [],
           [[u'This chapter<sup>1</sup><i class="footnote">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class="footnote">The word <span>\u05dc\u05d6\u05db\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span>\u05d0\u05e2\u05f4\u05e4\u05d9 \u05e9\u05d0\u05d9\u05df \u05e8\u05d0\u05d9\u05d4 \u05dc\u05d3\u05d1\u05e8 \u05d6\u05db\u05e8 \u05dc\u05d3\u05d1\u05e8</span> \u201calthough there is no convincing proof for the statement, there is still some support for it.\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class="footnote">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span>\u05db\u05d9 \u05db\u05d5\u05e8\u05e9 \u05e9\u05e9\u05dc\u05d7 \u05d4\u05e0\u05d5\u05dc\u05d4</span>. \u201cFor Cyrus, who set free those in exile\u201d; the context demands the complement \u201cwas appointed for that mission by the Almighty long before.\u201d</i> \u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class="footnote">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \u201cAnd Samuel died\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class="footnote">1 Chr. iii. 1\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\u2014The words \u201cKings shall see<sup>6</sup><i class="footnote">Supply according to I. E., \u201cthe prophet\u201d as object to the verb \u201cwill see\u201d; usually \u201cthe fulfilment of the divine promise\u201d is understood.</i> and arise, princes and shall worship\u201d (xlix. 7) support this view,<sup>7</sup><i class="footnote">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\u201d The reader will adopt the opinion which recommends itself most to his judgment.'],
            [u'<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \u201cComfort ye\u201d is to indicate, that the comfort is to be administered immediately or repeatedly.'],
            [u'<span>\u05d3\u05d1\u05e8\u05d5 \u05e2\u05dc \u05dc\u05d1</span> <i>Speak ye comfortably</i>. The expression <span>\u05d3\u05d1\u05e8 \u05e2\u05dc \u05dc\u05d1</span> \u201cspeak to the heart\u201d means always \u201cto speak kindly,\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span>\u05e6\u05d1\u05d0\u05d4</span> <i>Her time</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe warfare.\u201d</i> Comp. <span>\u05e6\u05d1\u05d0\u05d9</span> \u201cmy appointed time\u201d (Job xiv. 14); <span>\u05e6\u05d1\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \u201cher host;\u201d<sup>9</sup><i class="footnote"><span>\u05de\u05dc\u05d0\u05d4 \u05e6\u05d1\u05d0\u05d4</span> is to be rendered accordingly: \u201cShe is full of her host,\u201d that is, of the Israelites. Comp. Targ. Jon. <span>\u05d0\u05e8\u05d9 \u05e2\u05ea\u05d9\u05d3\u05d0 \u05d3\u05ea\u05ea\u05d8\u05dc\u05d9 \u05de\u05e2\u05dd \u05d2\u05dc\u05d5\u05ea\u05d4\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> \u201cthe punishment for her iniquity is accomplished.\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span>\u05e6\u05d1\u05d0\u05d4</span> is more likely to be the object than the subject to <span>\u05d8\u05dc\u05d0\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span>\u05e0\u05e8\u05e6\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i> that is, is finished and at an end; comp. <span>\u05e2\u05d3 \u05d9\u05e8\u05e6\u05d4</span> \u201ctill he shall accomplish\u201d (Job xiv. 6); <span>\u05ea\u05e8\u05e6\u05d4</span> \u201cshall accomplish\u201d (Levit. xxvi. 34); <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> has the same meaning as the phrase <span>\u05ea\u05dd \u05e2\u05d5\u05e0\u05df</span> \u201cthe punishment of thine iniquity is accomplished\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span>\u05d1\u05db\u05dc</span> For all.'],
            [u'<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class="footnote">\u201cThe way of the Lord\u201d is either \u201cthe way which the Lord made,\u201d or \u201cthe way made for the Lord\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea.'],
            [u'<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span>\u05d2\u05b6\u05bc\u05d9\u05d0</span> \u201cvalley\u201d is not in the construct state<sup>12</sup><i class="footnote">From this remark it appears that I. E. read <span>\u05d2\u05bc\u05b5\u05d9\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span>\u05d2\u05bc\u05b6\u05d9\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span>\u05de\u05b4\u05dc\u05b5\u05bc\u05d9\u05dc</span> (xxi. 11).<sup>13</sup><i class="footnote">See c. xv., Note 1.</i> <span>\u05d4\u05e2\u05e7\u05d5\u05d1</span> <i>The crooked.</i> It is the opposite of <span>\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cstraight;\u201d comp. <span>\u05e2\u05e7\u05d5\u05d1</span> \u201cdeceitful\u201d<sup>14</sup><i class="footnote">That is \u201ccrooked\u201d in the figurative sense, the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright\u201d or \u201cstraight.\u201d</i> (Jer. xvii. 9). <span>\u05d5\u05d4\u05e8\u05db\u05e1\u05d9\u05dd</span> <i>And the rough places.</i> Comp. <span>\u05de\u05e8\u05db\u05e1\u05d9</span> \u201cfrom the crookedness of\u201d<sup>15</sup><i class="footnote">A. V., \u201cFrom the pride.\u201d</i> (Ps. xxxix. 21).'],
            [u'<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed.'],
            [u'<i>The voice said</i>, etc. This verse explains \u201cthe glory of the Lord\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class="footnote">I. E. prefers to let the angel speak to Isaiah, to attributing to God \u201ca voice\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. Comp. <span>\u05db\u05e9\u05de\u05e9\u2550\u05e9\u05de\u05e9</span> \u201cas sun\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\u201d (Ps. xc. 6).'],
            [u'<span>\u05d7\u05e6\u05d9\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class="footnote">&lt;ara/&gt; Viruit, &lt;ara/&gt; Viridis. (Freytag, Lex. Arab. Lat.)</i> <span>\u05e0\u05e9\u05d1\u05d4</span> <i>Bloweth.</i> Comp. <span>\u05d5\u05d9\u05e9\u05d1</span> \u201cand he drove away\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class="footnote"><span>\u05e0\u05e9\u05d1\u05d4</span> is the third person feminine part, of Kal; \u05d5\u05d9\u05e9\u05d1 is the third person masculine future (with \u05d5 conversive) of Hiphil.</i> <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. <span>\u05d4\u05e2\u05dd</span> All people.<span class="ltr"><sup>19</sup><i class="footnote">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span>\u05db\u05dc \u05e2\u05dd = \u05d4\u05b8\u05e2\u05b8\u05dd</span> \u201call people;\u201d all individuals included in the term \u05e2\u05dd \u201cpeople.\u201d</i></span>'],
            [u'<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\u2014<span>\u05d9\u05e2\u05de\u05d5\u05d3\u2550\u05d9\u05e7\u05d5\u05dd</span><sup>20</sup><i class="footnote"><span>\u05e7\u05d5\u05dd</span> usually signifies \u201cto rise,\u201d expressing a momentary action; <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span>\u05e7\u05d5\u05dd</span> followed by the adverbial phrase \u201cfor ever,\u201d or as I. E. explains, to find <span>\u05e7\u05d5\u05dd</span> used instead of <span>\u05e2\u05de\u05d3</span>.</i>\u2014and none will frustrate it. <span>\u05e8\u05d5\u05d7 \u05d4\u05f3</span><sup>21</sup><i class="footnote">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span>\u05e0\u05e9\u05d1\u05d4 \u05d1\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry.'],
            [u'<span>\u05de\u05d1\u05e9\u05e8\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span>\u05e2\u05d3\u05d4</span> \u201cthe congregation\u201d<sup>23</sup><i class="footnote">That is, the congregation of Zion or Israel.\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span>\u05de\u05d1\u05e9\u05e8</span> is used, sometimes the feminine <span>\u05de\u05d1\u05e9\u05e8\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person.'],
            [u'<span>\u05d1\u05d7\u05d6\u05e7</span> <i>With strong hand,</i> <span>\u05d9\u05d3</span> \u201chand\u201d is to be supplied; as to the use of <span>\u05d9\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class="footnote"><span>\u05d7\u05d6\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span>\u05e9\u05db\u05e8\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i><sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two me<sup>26</sup><i class="footnote">A. V., \u201cHis work.\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> And his wages. Comp. <span>\u05e4\u05e2\u05dc\u05ea \u05e9\u05db\u05d9\u05e8</span> \u201cthe wages of him that is hired;\u201d <span>\u05e4\u05e2\u05dc\u05d4</span> lit. \u201cwork\u201d signifies also \u201cthe wages for the work.\u201d\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span>\u05db\u05e8\u05e2\u05d4 \u05e2\u05d3\u05e8\u05d5</span> (next verse) like one, that feeds his own flock.'],
            [u'<i>And carry them in his bosom.</i> Namely those that cannot walk. <span>\u05e2\u05dc\u05d5\u05ea</span> Those that are with young. The word is derived from <span>\u05e2\u05dc\u05d4</span> \u201cto go up.\u201d<sup>27</sup><i class="footnote">If it were as I. E. asserts, the word would be <span>\u05e2\u05dc\u05d5\u05ea \u05e2\u05d5\u05dc\u05d5\u05ea</span> is to be derived from <span>\u05e2\u05d5\u05dc</span>, as in nearly all commentaries.</i> <span>\u05d9\u05e0\u05d4\u05dc</span> He shall gently lead.\u2014God will bring together those that are in exile, and heal those that are suffering.'],
            [u'<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class="footnote">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span>\u05d1\u05e9\u05e2\u05dc\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span>\u05db\u05e9\u05e2\u05dc\u05d9</span> \u201cfor handfuls\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span>\u05d5\u05db\u05dc</span> <i>And measured.</i><sup>28a</sup><i class="footnote">A. V., \u201cAnd comprehended.\u201d</i> Comp. <span>\u05d5\u05db\u05dc\u05d5</span>, the Chaldean translation of <span>\u05d5\u05d9\u05de\u05e8\u05d5</span> \u201cand they measured\u201d (Ex. xvi. 18). <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> <i>In a measure.</i> <span>\u05e9\u05dc\u05d9\u05e9</span> is very likely derived from <span>\u05e9\u05dc\u05e9</span> \u201cthree,\u201d but we do not know at present the capacities of ancient measures. Comp. <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> \u201cin great measure\u201d (Ps. Ixxx. 6).<sup>29</sup><i class="footnote">According to Gesenius <span>\u05e9\u05dc\u05d9\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\u03c4\u03c1\xed\u03b1 \u03bc\u03ad\u03c4\u03c1\u03b1</i> \u201cthree measures.\u201d</i> <span>\u05d1\u05e4\u05dc\u05e1</span> <i>In a balance.</i><sup>30</sup><i class="footnote">A. V., \u201cScales.\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class="footnote">The Roman balance, the steelyard. As to the word <span>\u05e7\u05e8\u05e1\u05d8\u05d5\u05df</span> mentioned by I. E., see Aruch. sub voce <span>\u05db\u05e8\u05e1\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"></i> and consists of one long arm. The word <span>\u05e4\u05b6\u05dc\u05b6\u05e1</span> is of the same root as <span>\u05e4\u05b7\u05dc\u05bc\u05b5\u05e1</span> \u201cweigh\u201d (Prov. iv. 26). <span>\u05d5\u05d2\u05d1\u05e2\u05d5\u05ea \u05d1\u05de\u05d0\u05d6\u05e0\u05d9\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class="footnote">A. V., \u201cBalance.\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class="footnote">I. E. seems to lay too much stress on the dual form <span>\u05de\u05d0\u05d6\u05e0\u05d9\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively.'],
            [u'<span>\u05e8\u05d5\u05d7 \u05d9\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span>\u05ea\u05d5\u05d7</span> \u201cthe wind\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span>\u05d9\u05d9</span> \u201cthe Lord\u201d is the answer given to the question, and the meaning of the phrase is: \u201cWho has directed the wind? The Lord.\u201d<sup>33</sup><i class="footnote">The Gaon translates it: &lt;ara/&gt;</i> I do not agree with this explanation, because it is said <span><sup>34</sup><i class="footnote">The accusative case in Hebrew is indicated by <span>\u05d0\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span>\u05e8\u05d5\u05d7</span> were to be separated from the following <span>\u05d9\u05d9,</span> the particle <span>\u05d0\u05ea</span> before <span>\u05e8\u05d5\u05d7</span> would be very exceptional.</i>\u05d0\u05ea \u05e8\u05d5\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \u201cWho has directed the spirit of the Lord:\u201d <span>\u05e8\u05d5\u05d7</span> is in the construct state; comp. <span>\u05d0\u05dc\u05d4\u05d9\u05dd \u05e8\u05d5\u05d7</span> (Gen. i. 2);<sup>35</sup><i class="footnote">A. V., \u201cThe spirit of the Lord\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span>\u05de\u05d9</span> \u201cwho,\u201d is to be supplied before the second part of the verse: \u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner.'],
            [u'<span>\u05e0\u05d5\u05e2\u05e5</span> It is the past of Niphal; the \u05e2 has therefore a Pathah;<sup>36</sup><i class="footnote"><span>\u05e0\u05d5\u05e2\u05b7\u05e5</span> is the third person past, <span>\u05e0\u05d5\u05e2\u05b8\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \u201cHe took counsel.\u201d <span>\u05d5\u05d9\u05d1\u05d9\u05e0\u05d4\u05d5</span> And gave Him understanding.<sup>37</sup><i class="footnote">A. V., \u201cAnd who instructed Him.\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\u05d3\u05e2\u05ea), to know future events.'],
            [u'<span>\u05db\u05de\u05e8 \u05de\u05d3\u05dc\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span>\u05de\u05e8</span> \u201cdrop\u201d is hap. leg. <span>\u05d5\u05db\u05e9\u05d7\u05e7</span> <i>And as the small dust.</i> Comp. <span>\u05d5\u05e9\u05d7\u05e7\u05ea</span> \u201cand thou shalt beat\u201d (Ex. xxx. 36).\u2014Since all people are vain before Him, with whom could he have taken counsel? <span>\u05d9\u05de\u05d5\u05dc</span> \u201cHe throweth;\u201d comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cand cast Him forth\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span>\u05d9\u05de\u05d5\u05dc</span> is Niphal, but that is very improbable; it can also be explained \u201cHe taketh up\u201d and compared with <span>\u05e0\u05d5\u05d8\u05dc</span> \u201ccarrying\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class="footnote"><span>\u05d9\u05d8\u05bc\u05d5\u05dc</span>. can be Niphal of <span>\u05d8\u05d5\u05dc</span> as well as Kal of <span>\u05e0\u05d8\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span>\u05d0\u05e9\u05e8</span>: \u201cThe isles are like dust <i>that</i> is carried away;\u201d but <span>\u05d9\u05de\u05d5\u05dc</span> being taken as the Kal of <span>\u05e0\u05d8\u05dc</span> requires no such supplement.</i>'],
            [u'<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \u201cand the beasts thereof.\u201d'],
            [u'<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class="footnote">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span>\u05e8\u05d5\u05de\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \u201cthe nations\u201d (ver. 15), that is, \u201cman,\u201d and then (ver. 16) \u201cplants\u201d and \u201cbeasts.\u201d\u2014The meaning of this verse is: \u201csince all<sup>40</sup><i class="footnote">The phrase <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> which is explained by I. E. to signify \u201cman, plants and animals\u201d cannot be taken in its usual and literal sense \u201call people ;\u201d it means \u201call divisions\u201d or \u201call kingdoms of nature.\u201d Although I. E. might have derived this meaning of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> from the literal and original meaning of <span>\u05d2\u05d5\u05d9</span> \u201cpeople,\u201d he seems here to have indulged in a play of words, and to have used <span>\u05db\u05dc\u05bc \u05d4\u05d2\u05d5\u05d9\u05dd</span> in his commentary at least, instead of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05d5\u05ea</span> \u201call bodies\u201d or \u201call.\u201d</i> is as nothing before Him,\u201d etc.<sup>41</sup><i class="footnote">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> to \u201cman, plants and animals\u201d mentioned there.</i> <span>\u05de\u05d0\u05e4\u05e1</span> <i>Less than nothing.</i> The \u05de denotes here the same as in <span>\u05de\u05d4\u05d1\u05dc</span> \u201clighter than vanity\u201d (Ps. Ixii. 10).\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class="footnote">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>'],
            [u'<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class="footnote">If the words of the Hebrew text <span>\u05d9\u05d5\u05d3\u05e2 \u05d0\u05dc \u05d4\u05e1 \u05d1\u05dc\u05d0 \u05d4\u05f4\u05d0 \u05d4\u05d3\u05e2\u05ea \u05db\u05de\u05d5 \u05d0\u05dc\u05f3 \u05d4\u05d5\u05d0</span> contained a grammatical remark that <span>\u05d4\u05d0\u05dc=\u05d0\u05dc</span> \u201cGod,\u201d or = <span>\u05d0\u05dc\u05d4</span> \u201cthese,\u201d either the word <span>\u05d4\u05dd</span> or <span>\u05d4\u05d3\u05e2\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span>\u05d0\u05dc \u05d4\u05dd \u05d1\u05dc\u05d0 \u05d3\u05e2\u05ea \u05d5\u05d0\u05dc \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05e2</span>.</i>'],
            [u'<span>\u05d4\u05e4\u05e1\u05dc\u05bc</span> <i>The image,</i><sup>44</sup><i class="footnote">A. V., \u201cA graven image.\u201d</i> which is cut of stone or wood. <span>\u05e0\u05e1\u05da</span> <i>Melteth</i>.<sup>45</sup><i class="footnote">The Hebrew text is here deficient. If <span>\u05e0\u05e1\u05da</span> means \u201che cast,\u201d as appears from the comparison with <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cthe molten calf,\u201d I. E. himself explains it so\u2014<span>\u05d4\u05e4\u05e1\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span>\u05e0\u05e1\u05da</span> \u201cto cover\u201d or \u201cto overlay\u201d; others: \u201cto cast.\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span>\u05e2\u05e0\u05dc \u05de\u05e1\u05db\u05d4</span> \u201ca molten calf\u201d (Ex, xxxii. 4). \u05d9\u05e8\u05e7\u05e2\u05e0\u05d5 <i>Beateth it</i>.<sup>46</sup><i class="footnote">A. V., \u201cSpreadeth it over.\u201d</i> Comp. <span>\u05d5\u05d9\u05e8\u05e7\u05e2\u05d5</span> \u201cand they did beat\u201d (Ex. xxxix. 3), <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d<sup>47</sup><i class="footnote">A. V., \u201cA firmament.\u201d</i> (Gen. i. 6). <span>\u05e8\u05ea\u05e7\u05d5\u05ea</span> A kind of chain. Comp. <span>\u05d4\u05e8\u05ea\u05d5\u05e7</span> \u201cthe chains\u201d (Ez. vii. 23).'],
            [u'<span>\u05d4\u05de\u05e1\u05db\u05df \u05ea\u05e8\u05d5\u05de\u05d4</span> Some explain <span>\u05de\u05e1\u05db\u05df</span> to be identical with <span>\u05e1\u05d5\u05db\u05df</span> \u201ctreasurer\u201d (xxii. 15), and supply <span>\u05de\u05e1\u05db\u05df:</span> \u201cthe treasurer, namely, the treasurer of the oblation.\u201d According to others <span>\u05de\u05e1\u05db\u05df</span> is an adjective; \u201cThat which is stored up, namely the oblation,\u201d of which to make an image ; the third person in <span>\u05d9\u05d1\u05d7\u05e8</span> \u201che chooseth\u201d is explained by them<sup>48</sup><i class="footnote">The words \u201cby them\u201d are added in the translation, because according to the first explanation \u201cthe treasurer\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails.'],
            [u'<span>\u05d4\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span>\u05d4\u05dc\u05d0 \u05ea\u05e9\u05de\u05e2\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span>\u05d4\u05dc\u05d0 \u05d4\u05d2\u05d3 \u05de\u05e8\u05d0\u05e9 \u05dc\u05db\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class="footnote">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span>\u05d9\u05d3\u05e2</span> \u201cto know from our own reasoning,\u201d <span>\u05e9\u05de\u05e2</span> \u201cto know from information and instruction received from others,\u201d <span>\u05d4\u05bb\u05d2\u05bc\u05b7\u05d3</span> \u201cto be told, without any effort of our own reason.\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc.'],
            [u'<span>\u05d7\u05d5\u05d2</span> <i>Circle.</i> Comp. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> \u201ccompass\u201d (xliv. 13), the instrument, which is used to describe a circle.\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class="footnote">This remark is probably made, to shew that the expression \u201cfrom the four corners of the earth\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span>\u05db\u05d3\u05d2\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class="footnote">The Hebrew text has the word <span>\u05db\u05d8\u05e4\u05e8\u05d9\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span>\u05e9\u05e4\u05e8\u05d9\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class="footnote">The Ofanim or Spheres (<span>\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span>\u05d5\u05d9\u05de\u05ea\u05d7\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\u2014The meaning of the whole passage is: \u201cThe Lord is He who sitteth,\u201d etc.<sup>53</sup><i class="footnote">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \u201cIt is the Lord.\u201d</i>'],
            [u'<span>\u05e8\u05d5\u05d6\u05e0\u05d9\u05dd</span> <i>Princes.</i> Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cprince\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class="footnote">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span>\u05e8\u05d6\u05df</span> two nouns are formed: <span>\u05e8\u05b8\u05d6\u05d5\u05b9\u05df</span> and <span>\u05e8\u05b9\u05d6\u05b5\u05df</span> both meaning the same, namely, \u201cprince.\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>'],
            [u'<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span>\u05e0\u05d8\u05e2\u05d5</span> is Niphal; <span>\u05d6\u05e8\u05e2\u05d5</span> is Pual; <span>\u05e9\u05e8\u05e9</span> is participle Kal.<sup>55</sup><i class="footnote">Comparing <span>\u05e9\u05c1\u05c2\u05e8\u05b5\u05e9\u05c1</span> with <span>\u05e9\u05c1\u05c2\u05e8\u05b8\u05e9\u05d5\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\xe9 instead of the Pathah.</i> <span>\u05e0\u05e9\u05e3</span> <i>He shall blow.</i> Comp. <span>\u05e0\u05e9\u05e4\u05ea</span> \u201cthou didst blow\u201d (Ex. xv. 10). <span>\u05d5\u05d2\u05dd</span> And besides.'],
            [u'<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span>\u05d5\u05d0\u05e9\u05d5\u05d4</span> <i>That I be equal</i><sup>56</sup><i class="footnote">A. V., \u201cOr shall I be equal.\u201d\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures.'],
            [u'<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class="footnote">The use of the expression \u201cthe wise men of the East\u201d for \u201cmen possessing the highest degree of wisdom\u201d is derived from the words \u201cAnd Solomon\u2019s wisdom exceeded the wisdom of all the children of the East.\u201d (1 Kgs. v. 10). \u2014The number referred to in I. E.\u2019s remark (<span>\u05de\u05e1\u05e4\u05e8 \u05e6\u05d0\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \u201cthe number\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class="footnote">Each of the planets is considered to move in and by a certain sphere (<span>\u05d2\u05dc\u05d2\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span>\u05d0\u05d9\u05e9</span> signifies here \u201can individual;\u201d comp. <span>\u05d5\u05d4\u05d0\u05d9\u05e9 \u05d2\u05d1\u05e8\u05d9\u05d0\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class="footnote">The proof is here taken from <span>\u05d0\u05d9\u05e9</span> being used to signify an angel; an angel is not a human being; <span>\u05d0\u05d9\u05e9,</span> our author concludes, must therefore have the more general meaning \u201can individual,\u201d \u201ca being.\u201d</i>'],
            [u'<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way.'],
            [u'<span>\u05d4\u05dc\u05d0 \u05d9\u05d3\u05e2\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span>\u05d0\u05dd \u05dc\u05d0 \u05e9\u05de\u05e2\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class="footnote">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span>\u05d1\u05d5\u05e8\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span>\u05d1\u05e8\u05d0</span> literally means \u201cto cut.\u201d<sup>61</sup><i class="footnote">I. E. repeatedly remarks, that <span>\u05d1\u05e8\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d9\u05e9</span>) to decree, or to decide: both meanings he derives from <span>\u05d2\u05d6\u05e8=\u05d1\u05e8\u05d0</span> \u201cto cut.\u201d Most of the commentators explain <span>\u05d1\u05e8\u05d0</span> to mean <span>\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05df</span> \u201cto produce a thing from nothing.\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class="footnote"><span>\u05d1\u05dc\u05d9\u05de\u05d4</span> is a compound, consisting of <span>\u05d1\u05dc\u05d9</span> and <span>\u05de\u05d4</span> \u201cwithout anything,\u201d and is exclusively used in this connection. Comp. <span>\u05d7\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05d1\u05dc\u05d9\u05d8\u05d4</span> \u201cand hangeth the earth upon nothing\u201d (Job xxvi. 7).</i>\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \u201cway is hid,\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class="footnote">The reply to the first objection, \u201cthe troubles are unknown to Him\u201d is contained in the words \u201cand there is no searching of His understanding\u201d; to the second objection, \u201cHe cannot help,\u201d the reply is given; \u201cHe fainteth not, neither is He weary.\u201d</i>'],
            [u'<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span>\u05e2\u05b8\u05e6\u05b0\u05de\u05b8\u05d4</span> <i>Strength.</i> It is a noun similar in form to \u05d7\u05b8\u05d1\u05b0\u05de\u05b8\u05d4 \u201cwisdom.\u201d'],
            [u'<i>Even the youths</i> who have strength, <i>faint,</i> etc.'],
            [u'<span>\u05d9\u05d7\u05dc\u05d9\u05e4\u05d5 \u05db\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \u201cif it be cut down, (<span>\u05d9\u05d7\u05dc\u05d9\u05e3</span>) it will sprout again\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class="footnote">&lt;ara/&gt; Successor alicujus fuit; &lt;ara/&gt; Khalif. (Freytag, Lex. Arab. Lat.)</i> <span>\u05d0\u05d1\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened.']],
           [[u'<span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9</span> \u2550 <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class="footnote">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9 \u2550 \u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> and <span>\u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9 \u05d0\u05e4\u05e8\u05d9\u05dd \u05d5\u05dc\u05e9\u05d5\u05dd \u05d0\u05d5\u05ea\u05d4 \u05e2\u05dc \u05e8\u05f4 \u05de\u05e0\u05f4\u2550 \u05d0\u05e4\u05e8\u05d9\u05dd \u05e2\u05dc \u05e8\u05d0\u05e9 \u05de\u05e0\u05e9\u05d4 \u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9</span> \u201cto remove it from Ephraim\u2019s head unto Manasseh\u2019s head.\u201d (Gen. xlviii. 17). \u2014A. V., \u201cKeep silence before me.\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty.'],
            [u'<span>\u05de\u05de\u05d6\u05e8\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class="footnote">A. V., \u201c(Who raised up the righteous man) from the East.\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class="footnote">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \u201cthe seed of Abraham, my friend,\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \u201ccalling a ravenous bird from the east\u201d (xlvi. 11) and \u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class="footnote">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span>\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> \u201cHe shall meet it\u201d or \u201cit shall meet him.\u201d<sup>4</sup><i class="footnote">A. V., \u201cCalled him.\u201d\u2014<span>\u05e7\u05e8\u05d0\u05b4</span> means \u201cto call\u201d; <span>\u05e7\u05e8\u05d4</span> \u201cto meet\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span>\u05dc\u05e8\u05d2\u05dc\u05d5</span> <i>To his foot.</i> Wherever he goes. <span>\u05d5\u05de\u05dc\u05db\u05d9\u05dd \u05d9\u05e8\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class="footnote">A. V., \u201cAnd made him rule over kings.\u201d</i> <span>\u05d9\u05b7\u05e8\u05b0\u05d3\u05bc\u05b0</span> is Hiphil; \u201che will cause to rule;\u201d comp. (the Kal) <span>\u05d5\u05d9\u05e8\u05e8</span> \u201cand he shall have dominion\u201d (Num. xxiv. 19) <span>\u05d9\u05ea\u05df \u05db\u05e2\u05e4\u05e8 \u05d7\u05e8\u05d1\u05d5</span> \u201che will turn his sword into dust,\u201d that is, the sword of every other king. Others explain it: \u201che will make his swords as numerous as the dust,<sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i><sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\u201d'],
            [u'<span>\u05d9\u05e8\u05d3\u05e4\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class="footnote">A. V., \u201cHe pursued them.\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span>\u05d0\u05e8\u05d7 \u05d1\u05e8\u05d2\u05dc\u05d9\u05d5 \u05dc\u05d0 \u05d9\u05d1\u05d5\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class="footnote">That is, As if he had not had the exertion of travelling so far.\u2014A. V., \u201cEven by the way that he had not gone with his feet.\u201d</i>'],
            [u'<span>\u05e2\u05e9\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> Comp. <span>\u05dc\u05e2\u05e9\u05d5\u05ea</span> \u201cto dress\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \u201ccalling the generations from the beginning,\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations.'],
            [u'<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span>\u05d5\u05d9\u05d0\u05ea\u05d9\u05d5\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \u05d4 is replaced by \u05d9.<span><sup>10</sup><i class="footnote">The usual form is <span>\u05d5\u05d9\u05d0\u05d7\u05d5</span>, the third radical (\u05d4) being entirely omitted.</i></span>'],
            [u'<i>They help</i><sup>11</sup><i class="footnote">A. V., \u201cThey helped.\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus.'],
            [u'<span>\u05de\u05d7\u05dc\u05d9\u05e7</span> <i>He that smootheth.</i> Comp. <span>\u05d7\u05dc\u05e7</span> \u201csmooth\u201d (Gen. xxvii. 11). <span>\u05dd\u05d8\u05d9\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span>\u05d7\u05dc\u05dd</span> It is a noun derived from <span>\u05d7\u05dc\u05dd</span> \u201cto beat;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d7</span> \u201cand she smote;\u201d it signifies the iron which is wrought by beating with the hammer. <span>\u05e4\u05e2\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> because of the beating upon it.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i> It is also possible that the two words <span>\u05e4\u05e2\u05dd \u05d4\u05dc\u05dd</span> together signify one instrument.<sup>13</sup><i class="footnote"><span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> is according to this explanation analogous to <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span>\u05d4\u05dc\u05dd</span> has the same meaning as <span>\u05e4\u05e2\u05dd</span> \u201cto beat.\u201d\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span>\u05e4\u05d8\u05d9\u05e9</span> and <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> both are in the objective case governed by <span>\u05de\u05d7\u05dc\u05d9\u05e7</span> (\u201che that smootheth the hammer and the anvil\u201d) or <span>\u05e4\u05d8\u05d9\u05e9</span> is the subject of the sentence, <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> being the objective case (\u201cthe hammer smootheth the anvil\u201d); the rendering \u201che that smootheth with the hammer\u201d is out of question; I. E. would then not have omitted to say <span>\u05d1\u05e4\u05d8\u05d9\u05e9\u2550\u05e4\u05d8\u05d9\u05e9</span>.</i> <span>\u05d0\u05de\u05e8 \u05dc\u05d3\u05d1\u05e7 \u05d8\u05d5\u05d1 \u05d4\u05d5\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class="footnote">A. V., \u201cIt is ready for the sodering.\u201d</i> Till the joining is good.<sup>15</sup><i class="footnote">I. E. seems to explain here the words \u201cSaying of the joining,\u201d etc.\u2550\u201cTill he is able to say of the joining,\u201d etc.\u2550 till the joining is good.</i>'],
            [u'<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span>\u05d0\u05d4\u05d1\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class="footnote">A. V., \u201cMy friend.\u201d</i> It is not the same as <span>\u05d0\u05d4\u05d5\u05d1\u05d9</span> \u201cwho is loved by me,\u201d the former being active, the latter passive.'],
            [u'<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class="footnote"><span>\u05d0\u05e6\u05dc</span> \u201cto be on the side.\u201d Hi. \u201cto set aside,\u201d \u201cto separate,\u201d \u201cto distinguish.\u201d <span>\u05d0\u05e6\u05d9\u05dc</span> adj. \u201cdistinguished,\u201d \u201cnoble,\u201d \u201cchief.\u201d</i> comp. <span>\u05d5\u05d0\u05e6\u05dc\u05ea\u05d9</span> \u201cand I will take\u201d (Num. xi. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> .(17 . \u201cthe nobles of\u201d (Ex. xxiv. 11). <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> can also be explained \u201cfrom between her arms.\u201d<sup>18</sup><i class="footnote">Comp. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> \u201carmholes\u201d (Ez. xiii. 18.)</i>'],
            [u'<span>\u05ea\u05e9\u05ea\u05e2</span> The second \u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me.\u201d (xxii. 4).'],
            [u'<span>\u05d4\u05e0\u05d7\u05e8\u05d9\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class="footnote">Of <span>\u05d7\u05e8\u05d4</span> \u201cto burn.\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span>\u05d7\u05e8\u05d9</span> lit. \u201cthe burning;\u201d <span>\u05e0\u05d7\u05e8\u05d5</span> \u201cwere angry\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus.'],
            [u'<span>\u05de\u05e0\u05e6\u05d5\u05ea\u05da \u2550 \u05de\u05e6\u05d5\u05ea\u05da</span> \u201cThy Contention.\u201d The \u05e0 is replaced by Dagesh in \u05e6 ; the form of the word is like that of <span>\u05de\u05dc\u05e7\u05d5\u05ea</span>. Comp. <span>\u05de\u05e6\u05d4</span> \u201cstrife\u201d (Prov. xvii. 19); <span>\u05d9\u05e0\u05e6\u05d5</span> \u201cstrive together\u201d (Deut. xxv. 11). <span>\u05d0\u05e4\u05e1</span> Nothing.'],
            [u'<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt.'],
            [u'<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span>\u05e2\u05d6\u05e8\u05ea\u05d9\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\u05e2\u05d6\u05e8\u05ea\u05d9\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i>'],
            [u'<span>\u05dc\u05de\u05d5\u05e8\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span>\u05d4\u05de\u05d5\u05e8\u05d9\u05e0\u05d9\u05dd</span> \u201cthreshing instruments\u201d (2 Sam. xxiv. 22). <span>\u05d7\u05e8\u05d5\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decreed\u201d (1 Kings xx. 40). It is not surprising to find here the word <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class="footnote">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span>\u05e2\u05e8\u05d4</span> \u201ccongregation\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \u201cthe Babylonians.\u201d'],
            [u'<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil.'],
            [u'<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span>\u05e0\u05e9\u05ea\u05d4</span> <i>Faileth.</i> Comp. <span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> \u201cand shall fail\u201d (xix. 5). <i>The God of Israel,</i> \u201cI\u201d (<span>\u05d0\u05e0\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \u201cthe God,\u201d as is often the case.'],
            [u'<span>\u05e9\u05e4\u05d9\u05dd</span> <i>High places.</i> It is the opposite of <span>\u05d1\u05e7\u05e2\u05d5\u05ea</span> \u201cvalleys.\u201d This also is wonderful, that rivers will be found on high places. <span>\u05de\u05d3\u05d1\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class="footnote">I. E. seems here to be of opinion, that <span>\u05de\u05d3\u05d1\u05e8</span> means originally \u201ca plain,\u201d \u201can oasis\u201d (lit. \u201ca place whither the flock is led to be fed,\u201d from <span>\u05d3\u05d1\u05e8</span> \u201cto lead\u201d); but is used also to signify \u201cthe wilderness,\u201d \u201cthe desert\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>'],
            [u'<span>\u05d0\u05e8\u05d6 \u05e9\u05d8\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span>\u05d9\u05e8\u05d7 \u05e9\u05de\u05e9</span> \u201cthe sun, the moon\u201d (Hab. iii. 10), <span>\u05ea\u05d3\u05d4\u05e8 \u05d5\u05ea\u05d0\u05e9\u05d5\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water.'],
            [u'<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span>\u05d1\u05e8\u05d0\u05d4</span> According to my opinion, \u201chath shaped it;\u201d according to others, \u201chath created it,\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class="footnote">See c. xl. Note 61.</i>'],
            [u'<span>\u05e7\u05e8\u05d1\u05d5</span> Produce. It is imperative Piel after the form of <span>\u05d1\u05e8\u05db\u05d5</span> \u201cpraise\u201d (Jud. v. 2). <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i> Comp. <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cquarreling\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> \u201cyour strong reasons,\u201d as the plural of the adjective <span>\u05e2\u05e6\u05d5\u05dd</span> \u201cmighty,\u201d \u201cstrong.<sup>27</sup><i class="footnote">The Hebrew text has the words <span>\u05ea\u05d0\u05e8 \u05d4\u05e8\u05d1\u05d9\u05dd,</span> which seems to mean \u201cadj. plur.\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span>\u05d8\u05e2\u05e0\u05d5\u05ea</span> \u201cpleadings\u201d or <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords\u201d). It is therefore not unlikely that we must not read <span>\u05ea\u05d0\u05e8 \u05d4\u05c7\u05e8\u05b7\u05d1\u05bc\u05c5\u05d9\u05dd</span> but <span>\u05ea\u05d0\u05bd\u05e8 \u05d4\u05c7\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u201can attribute to <span>\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u2018men that quarrel,\u2019\u201d which is understood. In that case the remark refers to <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> and leaves it to the reader to apply the same proceeding to <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9 \u05db\u05dd</span>.</i>'],
            [u'<i>Let them bring forth,</i> their idols. The imperative \u201cproduce\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\u05e8\u05d9\u05d1\u05db\u05dd) \u201ctheir cause,\u201d that is, their evidence, to show which is the righteous side. The imperative \u201cshew\u201d <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> is addressed to the idols.<sup>28</sup><i class="footnote">In some editions this remark is affixed to the word <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> to the idols and not also the first.</i>'],
            [u'<span>\u05d4\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>The things that are to come.</i> Comp. <span>\u05d0\u05ea\u05d4</span> \u201ccometh\u201d (xxi. 12). <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>Hereafter.</i> It is the opposite of <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cbefore\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span>\u05d5\u05e0\u05e9\u05ea\u05e2\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class="footnote">A. V., \u201cThat we may be dismayed.\u201d</i> Comp. <span>\u05d5\u05d0\u05e9\u05ea\u05e2\u05d9</span> the Chald\xe6an translation of <span>\u05d5\u05d9\u05e1\u05e4\u05e8</span> \u201cand he related\u201d (Ex. xviii. 18). Some explain it: \u201cand we shall turn unto it,\u201d<sup>30</sup><i class="footnote">See Note 19.</i> and compare it with <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> \u201cdo not turn away.\u201d'],
            [u'<i>Ye</i>. The idols are addressed. <span>\u05de\u05d0\u05e4\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span>\u05d0\u05d9\u05e9 \u05ea\u05d5\u05e2\u05d1\u05d4 \u2550 \u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cAn abominable man,\u201d or it is the same as <span>\u05dc\u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cfor an abomination.\u201d <span>\u05d9\u05d1\u05d7\u05e8 \u05d1\u05db\u05dd</span> <i>Chooseth you,</i> for worship.'],
            [u'<span>\u05d4\u05e2\u05d9\u05e8\u05d5\u05ea\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class="footnote">This rule is expressed in the first chapter of I. E.\u2019s Safah Berurah: <span>\u05e2\u05f4\u05d9\u05df \u05d4\u05d5\u05d0 \u05e0\u05e8\u05d7\u05d1 \u05d5\u05d9\u05d4\u05d7\u05d9\u05d1 \u05d0\u05e9\u05e8 \u05dc\u05e4\u05e0\u05d9\u05d5</span>. The \u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \u05d4 is caused by the \u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class="footnote">See Note 3.</i> The word <span>\u05d0\u05d9\u05e9</span> \u201ca man\u201d must be supplied : \u201cI have raised up a man from the north;\u201d Cyrus is meant. <span>\u05d5\u05d9\u05d0\u05ea</span> <i>And he came.</i><sup>33</sup><i class="footnote">A. V., \u201cAnd he shall come.\u201d</i> It is an irregular form, because of the first and third radical (\u05d0 and \u05d4) being weak letters; it would have been of the form <span>\u05d5\u05b7\u05d9\u05c5\u05e4\u05b6\u05df</span>, but the \u05d0 being silent, the Hirek under \u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class="footnote">See Note 31.</i> <span>\u05d5\u05d9\u05d0\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>'],
            [u'<span>\u05e6\u05d3\u05d9\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span>\u05db\u05d6\u05d1</span> \u201cfalse.\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \u201cthey have mouths but speak not\u201d (Ps. cxv. 5).'],
            [u'<i>The first.</i> The first relatively;<sup>35</sup><i class="footnote">\u201cThe first\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> here by <span>\u05e8\u05d0\u05e9\u05d5\u05df \u05d0\u05d7\u05e8 \u05e8\u05d0\u05e9\u05d5\u05df</span> lit. \u201cthe first after another first,\u201d that is, \u201cthe first relatively.\u201d</i> it is the attribute to <span>\u05de\u05d1\u05e9\u05e8</span> \u201cone that bringeth good tidings,\u201d which is to be supplied. <span>\u05d4\u05e0\u05d4 \u05d4\u05dd \u2550 \u05d4\u05e0\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \u201cbehold there they are.\u201d The repetition of <span>\u05d4\u05e0\u05d4</span> \u201cbehold\u201d is to indicate the speediness of the appreach.'],
            [u'<i>For I beheld and there was no man</i> of the idolaters that could tell this.'],
            [u'<i>They.</i> The idols. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05d5\u05df</span> \u201cnothing\u201d as some explain ; the letters <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class="footnote">There is hardly any difference between the two explanations, since <span>\u05d0\u05d5\u05df</span> in the meaning \u201cvain\u201d must ultimately be derived from <span>\u05d0\u05d9\u05df</span> \u201cnothing.\u201d</i> The meaning of the verse is, \u201cthey are vanity, much more so their works.\u201d<sup>37</sup><i class="footnote">I. E. here again neglects the accents, which demand the following rendering: \u201cBehold, all of them! their works are vain, nothing.\u201d</i> <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> According to some \u201ctheir images;\u201d comp. <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cmolten calf\u201d (Ex. xxxii. 4). I explain it \u201ctheir libations,\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class="footnote">The parallelism of the verse demands for <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> a rendering similar in meaning to <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd</span> \u201ctheir works.\u201d If therefore the former is correctly rendered \u201cdrink-offerings,\u201d the latter must refer to \u201csacrifices,\u201d to which, however, the remark of I. E. \u201cthey themselves are vain, how much more their works\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span>\u05e0\u05e1\u05da</span> admits also the meaning \u201cto weave\u201d \u201cto form,\u201d and <span>\u05de\u05e2\u05e9\u05d4 \u2550 \u05e0\u05b6\u05e1\u05b6\u05da</span> \u201cthe work ;\u201d comp. I. E. on Ex. xxxii. 4.</i>']],
           [[u'<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king.'],
            [u'<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class="footnote">People will flock unto him spontaneously.</i>'],
            [u'<i>A bruised reed.</i> This is a prolepsis, like \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). \u201cHe will not break a reed,\u201d is figuratively said \u201cfor he will not act by violence.\u201d <span>\u05d5\u05e4\u05e9\u05ea\u05d4 \u05db\u05d4\u05d4 \u05dc\u05d0 \u05d9\u05db\u05d1\u05e0\u05d4</span> <i>And glimmering</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d<sup>3</sup><i class="footnote">\u201cHe will not put out the (burning) flax,\u201d which will then be glimmering. The Hebrew text has the words <span>\u05e2\u05d3 \u05e9\u05ea\u05d4\u05d9\u05d4 \u05db\u05d4\u05d4</span> which are identical in meaning with the preceding <span>\u05e0\u05e7\u05e8\u05d0 \u05e2\u05dc \u05e1\u05d5\u05e4\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \u201cGlimmering flax\u201d is here a prolepsis. <span>\u05db\u05d4\u05d4</span> \u201cthin;\u201d comp. <span>\u05db\u05d4\u05d4</span> \u201chath become smaller\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant.'],
            [u'<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class="footnote">The verb <span>\u05db\u05d4\u05d4</span> lit. \u201cto decrease\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span>\u05e8\u05e6\u05e5</span> \u201cto break\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span>\u05d9\u05e8\u05d5\u05e5</span> is a verb <span>\u05e2\u05f4\u05e2</span>;<span><sup>5</sup><i class="footnote">Root <span>\u05e8\u05e6\u05e5</span>. The regular form of the fut. Kal is <span>\u05d9\u05c7\u05e8\u05e5\u05c1</span> with active meaning, \u201che win break\u201d; it is not quite clear from this remark of I. E. whether <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05e5</span> is to be taken in the same sense, and the words <span>\u05dc\u05d0 \u05d9\u05e8\u05d5\u05e5 \u05d2\u05d5\u05e4\u05d5</span> are to be translated \u201cone will not break his body,\u201d or in a neuter sense: \u201chis body will not be broken;\u201d in the latter case it would perhaps be better to assume two roots: <span>\u05e8\u05e6\u05e5</span> \u201cto break,\u201d and <span>\u05e8\u05d5\u05e5</span> neuter \u201cto be broken.\u201d</i></span> comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201cbroken\u201d (ver. 3); its form is like that of <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05d6</span>, \u201cdoth sing\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class="footnote">\u201cHe shall not fail, nor will he be broken.\u201d</i>: \u201cThe prophet shall not die,\u201d or \u201che shall not be overcome by any violence of man.\u201d<sup>7</sup><i class="footnote">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon.'],
            [u'<span>\u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd</span> <i>He that shaped</i><sup>8</sup><i class="footnote">A. V., \u201cCreated.\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class="footnote">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span>\u05d1\u05e8\u05d0</span> has the meaning \u201cto shape\u201d or \u201cto cut.\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span>\u05e9\u05de\u05d9\u05dd</span> I. E. understands the spheres, \u201cthe line\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d (Gen. i. 6). <span>\u05e8\u05d5\u05e7\u05e2</span> <i>He that spread forth.</i> \u05e7 has Pathah because of the \u05e2 which follows; comp. <span>\u05d4\u05e0\u05d5\u05d8\u05e2</span> \u201che who planted\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span>\u05dc\u05e2\u05dd \u05e2\u05dc\u05d9\u05d4 \u05e0\u05d5\u05ea\u05df \u05e0\u05e9\u05de\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class="footnote">A. V., \u201cBreath.\u201d</i> unto the people upon it,</i> that is, to man. <span>\u05d5\u05e8\u05d5\u05d7 \u05dc\u05d4\u05dc\u05db\u05d9\u05dd \u05d1\u05d4</span> <i>And breath</i><sup>10a</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class="footnote">According to I. E. <span>\u05e0\u05e9\u05de\u05d4</span> \u201cthe soul\u201d or more properly \u201cintellectual faculties\u201d is peculiar to man, but <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> \u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \u201cUpon it\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class="footnote">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span>\u05e2\u05dc</span> \u201cupon,\u201d \u201cabove,\u201d and \u05d1 \u201cin\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>'],
            [u'<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8.'],
            [u'<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9.'],
            [u'<i>That is my name,</i> my real name.<sup>13</sup><i class="footnote">The Tetragrammaton is called <span>\u05e9\u05dd \u05d4\u05e0\u05db\u05d1\u05e8</span> \u201cthe honoured name\u201d or \u201cthe honourable name.\u201d Sometimes it is called <span>\u05e9\u05dd \u05e2\u05e6\u05dd</span> \u201cthe proper name,\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span>\u05d5\u05dc\u05d0 \u05ea\u05d4\u05dc\u05ea\u05d9\u2550\u05d5\u05ea\u05d4\u05dc\u05ea\u05d9</span>. The negative <span>\u05dc\u05d0</span> \u201cnot\u201d of the preceding phrase <span>\u05dc\u05d0 \u05d0\u05ea\u05df</span>, refers to this one also.'],
            [u'<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> lit., \u201cthe words of the prophet.\u201d This phrase is to be compared with the corresponding one : <span>\u05e9\u05d0\u05de\u05e8 \u05dc\u05d5 \u05d4\u05e9\u05dd \u05d1\u05e2\u05d3 \u05e0\u05e4\u05e9\u05d5 \u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cThe Lord addresses with these words the prophet upon his own concerns\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class="footnote">A. V., \u201cYe.\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class="footnote">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05e0\u05e9\u05d9 \u05d4\u05d9\u05d1\u05e9\u05d4</span> \u201cpeople of the continent.\u201d But there seems to be no logical connection between the sentence \u201call inhabitants of the continent will praise God,\u201d and the sequence \u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\u201d The word <span>\u05d5\u05d4\u05d9\u05dd</span> \u201cand of the sea\u201d must probably be supplied after <span>\u05d4\u05d9\u05d1\u05e9\u05d4</span> : \u201cAll the people on land and on water,\u201d etc., or, as given in the translation, \u201call the people of the earth will praise God.\u201d This is the explanation of the words of our prophet: <span>\u05ea\u05d4\u05dc\u05ea\u05d5 \u05de\u05e7\u05e6\u05d4 \u05d4\u05d0\u05e8\u05e5</span> \u201chis praise from the end of the earth,\u201d that is, from all parts of the earth.\u2014The conclusion of this remark <span>\u05d1\u05e9\u05de\u05e2\u05dd \u05d6\u05d4 \u05d4\u05e4\u05dc\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span>\u05d9\u05ea\u05e0\u05d5 \u05e9\u05d1\u05d7 \u05dc\u05e9\u05dd</span> \u201cwill praise God.\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class="footnote">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event.'],
            [u'<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class="footnote">A. V., \u201cLet the wilderness and the cities thereof lift up their voice.\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class="footnote">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span>\u05d9\u05e8\u05e0\u05d5</span> <i>Shall shout.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe cry\u201d (1 Kings xxii. 36). <span>\u05d9\u05e6\u05d5\u05d4\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span>\u05e6\u05d5\u05d7\u05d4</span> \u201ccrying\u201d (xxiv. 11).<sup>20</sup><i class="footnote">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>'],
            [u'<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\u2014'],
            [u'<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span>\u05d9\u05e8\u05d9\u05e2</span> <i>He shall cry.</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cshout\u201d (Jos. vi. 5). <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> <i>He shall roar.</i> Comp. <span>\u05e6\u05d5\u05e8\u05d7</span> \u201ccrying\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class="footnote"><span>\u05e6\u05d5\u05e8\u05d4</span> is Participle Kal, <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class="footnote">A. V., \u201cHe shall prevail.\u201d</i> by the victory over Babylon.'],
            [u'<i>I have long time,</i> etc. The first person refers to God. <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> <i>I have holden my peace.</i> Comp. <span>\u05d4\u05d7\u05e9\u05d5</span> \u201chold ye your peace\u201d (2 Kings ii. 3). <span>\u05d0\u05ea\u05d0\u05e4\u05e7</span> <i>I refrained myself.</i> Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201crefrain himself\u201d (Gen. xlv. 1). <span>\u05d0\u05e4\u05e2\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \u201cviper,\u201d and <span>\u05db\u05d9\u05d5\u05dc\u05d3\u05d4 \u05d0\u05e4\u05e2\u05d4 \u05d5\u05d2\u05d5\u05d9</span> is explained by them as follows : \u201clike one that beareth a viper, so shall I be desolate and sighing at once.\u201d <span>\u05d0\u05e9\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class="footnote">A. V., \u201cI will destroy.\u201d</i> It is Niphal of a verb <span>\u05d0\u05e9\u05d0\u05e3</span> <span>.</span>(<span>\u05e9\u05de\u05dd</span>) <span>\u05e2\u05f3\u05f3\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class="footnote">A. V., \u201cI will devour.\u201d\u2014According to I. E. the verb <span>\u05e9\u05d0\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span>\u05e9\u05d5\u05d0\u05e3</span> \u201csighing\u201d (Eccles. i. 5). <span>\u05d0\u05e9\u05dd</span> Refers to the feeling of the heart, <span>\u05d0\u05e9\u05d0\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class="footnote">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span>\u05e9\u05d9\u05d4\u05d9\u05d5 \u05d7\u05d5\u05e9\u05d1\u05d9\u05dd</span> \u201cthey will be believing.\u201d</i>'],
            [u'<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class="footnote">The form <span>\u05d7\u05e9\u05d1\u05d5</span> is to be emended into the future <span>\u05d9\u05d7\u05e9\u05d1\u05d5</span> ; as may be inferred from the succeeding future <span>\u05d5\u05d4\u05dc\u05d0 \u05d9\u05e8\u05d0\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein.'],
            [u'<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class="footnote">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05e9\u05d5\u05d7,</span> which is either a corruption of <span>\u05d9\u05e9</span> \u201csome,\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon.'],
            [u'<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span>\u05de\u05e1\u05db\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class="footnote">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span>\u05e4\u05e1\u05dc\u05d9</span> \u201cimages\u201d must be supplied from the preceding phrase, because of the pronoun <span>\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd</span> \u201cye\u201d which follows.'],
            [u'<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \u201cdeaf and blind.\u201d'],
            [u'<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class="footnote">As to the prophet\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \u201cYou are blind who say that none is so blind as the prophet.\u201d <span>\u05db\u05de\u05dc\u05d0\u05db\u05d9</span> <i>As my messenger.</i> Comp. <span>\u05d7\u05d2\u05d9 \u05de\u05dc\u05d0\u05da \u05d9\u05d9</span> \u201cHaggai, the messenger of the Lord\u201d (Hag. i. 13).<sup>30a</sup><i class="footnote">This quotation is to show that the prophet is sometimes called <span>\u05de\u05dc\u05d0\u05da</span> \u201cthe angel of the Lord.\u201d</i> <span>\u05db\u05de\u05e9\u05dc\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class="footnote">A. V., \u201cProphet.\u201d</i> Comp. <span>\u05d9\u05e9\u05d5\u05dc\u05dd</span> \u201cis recompensed\u201d (Prov. xi. 31) ; <span>\u05e9\u05b7\u05c1\u05dc\u05bc\u05b5\u05dd</span> \u201cto pay\u201d (Exod. xxii. 5); <span>\u05e4\u05e9\u05dc\u05dd</span> lit., \u201che who is recompensed,\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God.'],
            [u'<span>\u05e8\u05d0\u05d5\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span>\u05e8\u05b0\u05d0\u05c1\u05ea</span>) and the absolute (<span>\u05e8\u05c7\u05d0\u05c1\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear.'],
            [u'<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05d6</span> which is a corruption of <span>\u05d0\u05d5</span> \u201cor\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span>\u05ea\u05d5\u05e8\u05d4</span> \u201claw,\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc.'],
            [u'\u05e9\u05e1\u05d5\u05d9 <i>Spoiled.</i> This is a verb <span><span>.</span>(\u05e9\u05e1\u05d4) \u05dc\u05f3\u05f3\u05d4</span> Comp. \u05e9\u05d5\u05e1\u05d9\u05dd \u201cspoiling\u201d (1 Sam. xxiii. 1). <span>\u05d4\u05e4\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span>\u05e0\u05e4\u05d7</span>, though of a different root <span>\u05d1\u05d7\u05d5\u05e8\u05d9\u05dd .(\u05e4\u05d5\u05d7)</span> <i>In holes.</i> Comp. <span>\u05d7\u05d5\u05e8</span> \u201chole\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span>\u05d4\u05c7\u05e9\u05c1\u05b7\u05d1</span> The Pathah is substituted for Zer\xe9 because the word is the end of the verse ; <span>\u05d4\u05e9\u05d1</span> is transitive, and means \u201crestore,\u201d namely the spoil.'],
            [u'<i>Who among you will tell</i><sup>32</sup><i class="footnote">Our editions have <span>\u05d9\u05d0\u05d6\u05d9\u05df</span> \u201cwill give ear;\u201d but I. E. reads instead <span>\u05d9\u05d2\u05d9\u05d3</span> \u201cwill tell.\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>For the time to come.</i> Comp. <span>\u05ea\u05d0\u05d7\u05e8\u05d5</span> \u201cyou keep me waiting\u201d<sup>33</sup><i class="footnote">A. V., \u201cHinder me not.\u201d</i> (Gen. xxiv. 56); <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cin former time\u201d is derived from <span>\u05e4\u05e0\u05d4</span> \u201cit has turned away ;\u201d \u201cit is gone.\u201d'],
            [u'<i>Who gave Jacob,</i> etc. Then the people will confess and say: \u201cwho has given us for a spoil?\u201d Certainly the Lord, it is He (<span>\u05d6\u05d4\u2550\u05d6\u05d5</span> \u201cthis\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk.'],
            [u'<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class="footnote">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span>\u05e2\u05dc\u05d9\u05d5</span> \u201cupon him,\u201d after the plural <span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 ,\u05dc\u05d0 \u05d0\u05d1\u05d5</span> \u201cthey would not,\u201d \u201cthey were not obedient,\u201d and <span>\u05e6\u05e2\u05d3\u05d4</span> \u201cshe runs\u201d after <span>\u05d1\u05e0\u05d5\u05ea</span> \u201cbranches.\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span>\u05d7\u05de\u05d4 \u05d7\u05de\u05ea \u05d0\u05e4\u05d5\u2550\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> \u201cThe fury, the fury of His anger,\u201d Comp. <span>\u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u05e9\u05e8\u05d4 \u2550\u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cinto the tent, the tent of Sarah\u201d (Gen. xxiv. 67). <span>\u05d5\u05ea\u05dc\u05d4\u05d8\u05d4\u05d5</span> <i>And it burned him.</i> Comp. <span>\u05dc\u05d4\u05d8</span> \u201cflame\u201d (Gen. iii. 24).\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding.']],
           [[u'<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \u201cI have called by name Bezaleel\u201d (Ex. xxxi. 2); and the distinction is further described in the words \u201cthou art mine.\u201d'],
            [u'<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> \u201cthe princes,\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> is a corruption of \u05d4\u05e2\u05de\u05d9\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \u201cA fire is gone out of Heshbon\u201d (Num. xxi. 28). By \u201cthe waters\u201d and \u201cthe fire\u201d the armies of Persia and Media are meant, that were to conquer Babylon.'],
            [u'<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class="footnote">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>'],
            [u'<i>Therefore will I give men</i>, whom I have created, as I have created thee.'],
            [u'<i>From the east.</i> From Babylon.<sup>2a</sup><i class="footnote">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class="footnote">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class="footnote">The words referred to are: \u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>'],
            [u'<i>Give up</i> my children. <span>\u05d5\u05dc\u05ea\u05d9\u05de\u05df</span> <i>And to the south,</i> <span>\u05ea\u05d9\u05de\u05df</span> is derived from <span>\u05d9\u05de\u05d9\u05df</span> \u201cthe right.\u201d\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females.'],
            [u'<span>\u05e7\u05d5\u05e8\u05d0 \u2550 \u05e0\u05e7\u05e8\u05d0</span> \u201cthat calleth,\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class="footnote">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span>\u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class="footnote">A. V., \u201cI have created him.\u201d</i> namely, that nation. <span>\u05e2\u05e9\u05d9\u05ea\u05d9\u05d5</span> I have established it.<sup>7</sup><i class="footnote">A. V., \u201cI have made him.\u201d</i>\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class="footnote">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class="footnote">According to I. E. this verse is in apposition to <span>\u05d1\u05e0\u05d9</span> \u201cmy sons\u201d and <span>\u05d1\u05e0\u05d5\u05ea\u05d9</span> \u201cmy daughters\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span>\u05d1\u05e8\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>'],
            [u'<span>\u05d4\u05d5\u05e6\u05d9\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class="footnote">A. V., \u201cBring forth.\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class="footnote">The expression \u201cblind people\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span>\u05e4\u05e8\u05e9\u05d4</span> is not coincident with the term \u201cchapter,\u201d but is used by I. E. rather in the sense of \u201csection,\u201d and is therefore translated by the plural \u201cchapters.\u201d</i>'],
            [u'<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class="footnote">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span>\u05d5\u05d9\u05e6\u05d3\u05e7\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class="footnote">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class="footnote">A. V., \u201cOr.\u201d\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span>\u05d5\u05d9\u05e9\u05de\u05e2\u05d5 \u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05de\u05ea</span> are the explanation of <span>\u05e2\u05d3\u05d9\u05d4\u05dd</span> \u201ctheir witnesses.\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so.'],
            [u'<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class="footnote">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \u201cbefore me\u201d means \u201cbefore the revelation on Sinai,\u201d and \u201cafter me,\u201d \u201cafter the revelation.<sup>15</sup><i class="footnote">This explanation is intended to oppose the inference, which might be made from the words \u201cbefore me,\u201d \u201cafter me,\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \u201cNo God was before me, and none will be after me,\u201d because God is the first and last. The expression \u201cformed\u201d (\u05e0\u05d5\u05e6\u05e8) is applied here to the word \u201cGod,\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \u201cformed\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class="footnote">That there is no God besides Him, not even one formed by Him.</i>'],
            [u'<i>I, I.</i> The word is repeated, as if to say, \u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\u201d'],
            [u'<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \u201cI am the Lord, I change not\u201d (Mal. iii. 6).'],
            [u'<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span>\u05d2\u05dd</span> \u201cyea\u201d is added. <span>\u05e1\u05d4\u05d9\u05d5\u05ea \u05d9\u05d5\u05dd:\u2550\u05de\u05d9\u05d5\u05dd</span> \u201cWhen day was not yet.\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing.'],
            [u'<span>\u05e9\u05dc\u05d7\u05ea\u05d9</span> <i>I was sent.</i><sup>16</sup><i class="footnote">A. V., \u201cI have sent.\u201d</i> Some think that the first person \u201cI\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \u201cThus saith the Lord,\u201d and the next verse, \u201cI am the Lord,\u201d The meaning of the phrase is: \u201cI have come so hastily, as if I were sent.\u201d<sup>17</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05c1\u05bb\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> instead of <span>\u05e9\u05c1\u05c5\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class="footnote">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span>\u05d4\u05db\u05d1\u05d5\u05d3</span> \u201cthe divine glory.\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class="footnote">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span>\u05d5\u05d4\u05d5\u05e8\u05d3\u05ea\u05d9 \u05d1\u05e8\u05d9\u05d7\u05d9\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class="footnote">A. V., \u201cAll their nobles.\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \u201cHe hath destroyed and broken her bars\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span>\u05d5\u05d1\u05e9\u05d3\u05d9\u05dd \u05d1\u05d0\u05e0\u05d9\u05d5\u05ea \u05e8\u05e0\u05ea\u05dd</span> And I shall bring down the Chald\xe6ans from their ships of joy, in which they are.<sup>20</sup><i class="footnote">We have to supply the relative <span>\u05d0\u05e9\u05e8</span> before <span>\u05d1\u05d0\u05e0\u05d9\u05d5\u05ea</span> ; lit.: And the Chald\xe6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>'],
            [u'<i>Your holy one.</i> For I shall be your King, to save you.'],
            [u'<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet.'],
            [u'<i>Which bringeth forth the chariot and horse,</i> <span>\u05ea\u05d9\u05dc \u05d5\u05e2\u05d6\u05d5\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class="footnote">According to I. E. <span>\u05e2\u05d6\u05d5\u05d6</span> is an adjective, meaning \u201cpowerful,\u201d and co-ordinate to <span>\u05d2\u05d3\u05d5\u05dc</span> \u201cgreat,\u201d which is implied in <span>\u05d7\u05d9\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\xe6ans is meant, that went out to fight against the Persians. <span>\u05d3\u05e2\u05db\u05d5</span> It is Pual,<sup>21a</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05bc\u05b9\u05e2\u05b2\u05db\u05d5\u05bc</span> instead of the Kal <span>\u05e8\u05bc\u05c7\u05e2\u05b2\u05db\u05d5\u05bc</span> comp. Ps. cxviii. 12.</i> and means \u201cthey are extinct;\u201d comp. <span>\u05d9\u05d3\u05e2\u05da</span> \u201cshall be put out\u201d (Prov. xx. 20).'],
            [u'<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds.'],
            [u'<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class="footnote">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \u201ca new thing ;\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion.'],
            [u'<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do &lt;underline&gt;this&lt;/underline&gt; unto the beasts for the sake of my people.'],
            [u'<span>\u05d6\u05d4 \u2550 \u05d6\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine.'],
            [u'<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span>\u05db\u05d9 \u05d9\u05d2\u05e2\u05ea \u05d1\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class="footnote">A. V., \u201cBut thou hast been weary of me.\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <i>O Israel.</i> It is in the Vocative case.'],
            [u'<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\u05d6\u05d1\u05d7\u05d9\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me.'],
            [u'<span>\u05e7\u05e0\u05d4 \u05d1\u05e9\u05dd\u2550\u05e7\u05e0\u05d4</span> Sweet cane (Ex. xxx. 23). <span>\u05d5\u05d7\u05dc\u05d1 \u05d6\u05d1\u05d7\u05d9\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> Supply the preposition \u05d1 \u201cwith\u201d before <span>\u05d7\u05dc\u05d1</span> \u201cfat;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> \u201cin six\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \u201cThou hast wearied me,\u201d etc.'],
            [u'<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions.'],
            [u'<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span>\u05e0\u05e9\u05e4\u05d8\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified.'],
            [u'<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class="footnote">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span>\u05d5\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class="footnote">A. V., \u201cAnd thy teachers.\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span>\u05d0\u05d1\u05d9\u05da</span> by \u201cthy teachers.\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span>\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> by \u201cthy pupils.\u201d As to <span>\u05de\u05dc\u05d9\u05e5</span> interpreter, comp. Gen. xlii. 23.'],
            [u'<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5.']],
           [[u'<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee.'],
            [u'<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class="footnote">I. E. takes the expression \u201cwomb\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span>\u05d9\u05e9\u05e8\u05d5\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span>\u05d9\u05e9\u05e8</span> \u201cright;\u201d there is no other instance of this form.'],
            [u'<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span>\u05d0\u05b6\u05e6\u05bc\u05c1\u05e7</span> <i>I will pour out.</i> The Dagesh in \u05e6 compensates for the \u05d9 which is omitted;<sup>2</sup><i class="footnote">The root of <span>\u05d0\u05e6\u05e7</span> is \u05d9\u05e6\u05e7.</i> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI shall form thee\u201d (Jer. i. 5).'],
            [u'<i>And they shall spring up.</i> The pronoun \u201cthey\u201d refers to \u201cMy spirit,\u201d and \u201cMy blessing,\u201d of the preceding verse; according to others<sup>3</sup><i class="footnote">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \u201cthine offspring.\u201d <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> <i>Like grass.</i> Lit., \u201cbetween the grass,\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class="footnote">This remark on <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> is seemingly a continuation of the second explanation of \u201cAnd they shall spring up,\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>'],
            [u'<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span>\u05d1\u05d9\u05d3\u05d5\u2550\u05d9\u05d3\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span>\u05d9\u05db\u05e0\u05d4</span> He will surname himself.\u2014Many refer this verse to proselytes; comp. \u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\u201d (Zec. viii. 23).'],
            [u'<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class="footnote">I. E. explains <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> by <span>\u05de\u05dc\u05da \u05e8\u05d0\u05e9\u05d5\u05df</span> \u201cthe first king,\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>'],
            [u'<i>And who is like me,</i> that is, Who pretends to be like me. \u05d9\u05e7\u05e8\u05d0 Shall lift up his voice.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d0\u05de\u05e8 \u05e7\u05d5\u05dc\u05d5</span> which appear to be a corruption of a phrase like <span>\u05d4\u05e8\u05de\u05ea \u05e7\u05d5\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span>\u05e2\u05dd \u05e2\u05d5\u05dc\u05dd</span> <i>The ancient people.</i> <span>\u05e2\u05d5\u05dc\u05dd</span> means here \u201cof old.\u201d <span>\u05d5\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class="footnote">The third radical \u05d4 of the verb <span>\u05d0\u05ea\u05d4</span> being replaced by \u05d9, I. E. seems to have overlooked the Dagesh in \u05d9, else he would have made some remark on it.</i> <span>\u05dc\u05de\u05d5</span> <i>For themselves,</i><sup>9</sup><i class="footnote">A. V., \u201cUnto them.\u201d</i> that is, in order to show that they know it.'],
            [u'<span>\u05d0\u05dc \u05ea\u05e8\u05d4\u05d5</span> <i>Be ye not afraid,</i> <span>\u05ea\u05e8\u05d4\u05d5</span> is hap. leg; those that identify it with <span>\u05ea\u05e8\u05d0\u05d5</span> are wrong, on account of the absence of the radical \u05d9 <span><sup>10</sup><i class="footnote">This is no good reason at all; since \u05d9 of <span>\u05d9\u05e8\u05d0</span> \u201cto fear\u201d can in writing be well omitted in the future Kal; it is read <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> to distinguish it from. <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> \u201cyou will see.\u201d\u2014According to I. E. \u05d0 and \u03a0 belong to those letters which interchange.</i></span>\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span>\u05d1\u05dc \u05d9\u05e8\u05e2\u05ea\u05d9</span> <i>whom I know not</i><sup>11</sup><i class="footnote">A. V., \u201cI know not any.\u201d</i> to be vain and powerless. According to some, \u201cwhom I chastised not;\u201d comp. <span>\u05d5\u05d9\u05d5\u05d3\u05e2</span> \u201cand he chastised\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe taught.\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class="footnote">In that case <span>\u05e6\u05d5\u05e8</span> \u201crock,\u201d \u201cprotection,\u201d would signify the same as <span>\u05e9\u05c2\u05e8</span> \u201cprince,\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>'],
            [u'<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span>\u05d5\u05d7\u05de\u05d5\u05e8\u05d9\u05d4\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class="footnote">The word <span>\u05e4\u05e1\u05d9\u05dc\u05d9\u05dd</span> is not used here by I. E. in its general meaning \u201cidols;\u201d but in the special meaning assigned to it by I. E., \u201cstone images\u201d (xl. 19). The reason that I. E. refers <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> to \u201cstone images\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> must be restricted to \u201cstone images,\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class="footnote">A. V., \u201cTheir own.\u201d</i> <i>witnesses,</i> to testify that the images \u201csee not, nor know.\u201d <i>That they may be ashamed.</i> Connect this phrase with \u201cthey are their witnesses.\u201d<sup>16</sup><i class="footnote">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>'],
            [u'<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span>\u05e0\u05e1\u05da</span> <i>He hath molten.</i> Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cmolten\u201d (Jer. vii. 5).'],
            [u'<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed.'],
            [u'<span>\u05d7\u05b8\u05e8\u05b7\u05e9\u05c1</span> <i>Smith.</i> In the construct state the \u05e8 has Pathah, in the absolute it has Kamez, without exception. <span>\u05de\u05e2\u05e6\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class="footnote">A. V., \u201cWith the tongs.\u201d</i> <span>\u05de\u05e7\u05d1\u05d5\u05ea</span> <i>Borer.</i><sup>18</sup><i class="footnote">A. V., \u201cWith hammers.\u201d</i> An instrument used for making a hole. <span>\u05d9\u05e6\u05e8\u05d4\u05d5</span> <i>He fashioneth it.\u201d</i> Comp. <span>\u05e6\u05d5\u05e8\u05d4</span> \u201cform,\u201d or, what is still better, <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span> \u201cformation.\u201d<sup>19</sup><i class="footnote">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span>\u05e6\u05d5\u05e8\u05d4</span> or with <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span>, since the latter could in this instance only signify \u201cformation,\u201d not \u201ccreation.\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span>\u05d9\u05e6\u05e8</span>, and not from \u05e6\u05d5\u05e8.</i> <i>He is hungry.</i> The smith is hungry.'],
            [u'<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class="footnote">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span>\u05d9\u05ea\u05d0\u05e8\u05d4\u05d5</span> \u201cHe forms it\u201d or \u201che draws the outlines;\u201d comp. <span>\u05d5\u05ea\u05d0\u05e8 \u05d4\u05d2\u05d1\u05d5\u05dc</span> \u201cand the border was drawn\u201d (Jos. xv. 9). <span>\u05e9\u05e8\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class="footnote">A. V., \u201cA line.\u201d</i> The word is hap. leg. <span>\u05d9\u05e2\u05e9\u05d4\u05d5</span> He finisheth it.<sup>22</sup><i class="footnote">A. V., \u201cHe fitteth it.\u201d</i> <span>\u05de\u05e7\u05e6\u05e2\u05d5\u05ea</span> <i>Rulers.</i><sup>23</sup><i class="footnote">A. V., \u201cWith planes.\u201d</i> This is the opinion of R. Jonah. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> <i>Compass.</i> Comp. <span>\u05d7\u05d5\u05d2</span> \u201ccircle\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class="footnote">Of <span>\u05db\u05ea\u05d1\u05e0\u05d9\u05ea \u05d0\u05e8\u05dd</span> \u201cafter the figure of a man,\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span>\u05dc\u05e9\u05d1\u05ea \u05d1\u05d9\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house.'],
            [u'<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span>\u05ea\u05e8\u05d6\u05d4</span> <i>cypress.</i> It is the name of a tree. <span>\u05d5\u05d9\u05d0\u05de\u05e5 \u05dc\u05d5</span> And he planted it.<sup>25</sup><i class="footnote">A. V., \u201cHe strengtheneth for himself.\u201d\u2014I. E. does not inform us how the verb <span>\u05d5\u05d9\u05d0\u05d8\u05e5</span> comes to have the meaning \u201cand he planted.\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span>\u05d0\u05d5\u05e8\u05df</span> It is either the name of a tree, or it means \u201croot.\u201d<sup>26</sup><i class="footnote">A. V., \u201cAn ash.\u201d\u2014The connection between the word <span>\u05d0\u05e8\u05df</span> and the meaning \u201croot,\u201d is not explained by I. E.</i> <span>\u05d5\u05d2\u05e9\u05dd</span> <i>And the stem.</i><sup>27</sup><i class="footnote">A. V., \u201cRain.\u201d</i> Lit., \u201cthe substance\u201d comp. <span>\u05d2\u05e9\u05de\u05d0</span> in Chaldee, and in Arabic &lt;ara/&gt; \u201cbody.\u201d According to others: \u201crain ;\u201d the meaning of <span>\u05d5\u05d2\u05e9\u05dd \u05d9\u05d2\u05d3\u05dc</span> is then, \u201cand the rain will cause it to grow.\u201d'],
            [u'<span>\u05dc\u05d1\u05e2\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span>\u05d9\u05e9\u05d9\u05e7</span> <i>He kindleth it.</i> Comp. <span>\u05e0\u05e9\u05e7\u05d4</span> \u201cwas kindled\u201d (Ps. Ixxviii. 21); the meaning of <span>\u05e0\u05e9\u05e7</span> is similar to that of <span>\u05d1\u05e2\u05e8</span> \u201cto burn.\u201d <span>\u05d3\u05d9\u05e1\u05d2\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class="footnote">The Targum usually renders <span>\u05d4\u05e9\u05ea\u05d7\u05d5\u05d4</span> by <span>\u05e1\u05d2\u05d3</span>; in Arabic &lt;ara/&gt; \u201cto bow down\u201d: comp. &lt;ara/&gt; in the Arabian translation of Isaiah by R. Saadiah, ii. 8. &lt;ara/&gt; \u201cMosque.\u201d</i>'],
            [u'<span>\u05d4\u05d0\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span>\u05d0\u05d5\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span>\u05e8\u05d0\u05d9\u05ea\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \u201cI enjoyed,\u201d<sup>28</sup><i class="footnote">&lt;ara/&gt;</i> but he has no parallel instance to support his rendering.'],
            [u'<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \u201ca god\u201d which precedes.'],
            [u'<span>\u05dc\u05d0 \u05d9\u05d3\u05e2\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05d1\u05d9\u05e0\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\u05e8\u05e2\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\u05d1\u05d9\u05e0\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class="footnote">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span>,\u05d7\u05db\u05de\u05d4 ,\u05ea\u05d1\u05d5\u05e0\u05d4, \u05d3\u05e2\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span>\u05d8\u05d7</span> <i>He hath shut.</i> Comp. <span>\u05d5\u05d8\u05d7</span> \u201cand he shall plaister\u201d (Lev, xiv. 42); it is a transitive verb; \u201cthe Lord\u201d is understood as the subject to it. <span>\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class="footnote">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>'],
            [u'<i>His heart.</i> His intellect, which is the principal part of man. \u05d1 \u2550 <span>\u05d1\u05de\u05d5</span> <i>In.</i> Comp.\u05db \u2550 <span>\u05db\u05de\u05d5</span> \u201cas\u201d (Ps. lviii. 10). <span>\u05d5\u05d9\u05ea\u05e8\u05d5</span> <i>And the residue thereof.</i> <span>\u05d1\u05d5\u05dc</span> It is hap. leg.<sup>31</sup><i class="footnote">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \u201can image,\u201d or \u201ca statue.\u201d R. Moses Hakkohen compares it with <span>\u05d1\u05d5\u05dc</span> \u201cplant\u201d (Job xl. 20).<sup>32</sup><i class="footnote">A. V., \u201cFood.\u201d <span>\u05d9\u05d1\u05d5\u05dc\u2550\u05d1\u05d5\u05dc</span> \u201cproduce.\u201d</i>'],
            [u'<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \u201cEphraim feedeth on wind\u201d (Hos. xii. 2).<sup>33</sup><i class="footnote">That is, he goes after vain things.</i> <span>\u05d4\u05d5\u05ea\u05dc</span> <i>Foolish.</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i> It i<sup>35</sup><i class="footnote">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span>\u05d4\u05d5\u05ea\u05dc</span> is like that of <span>\u05de\u05d5\u05e2\u05d3\u05ea</span> \u201cout of joint\u201d (Prov.xxv. 19). <span>\u05dc\u05d1 \u05d4\u05d5\u05ea\u05dc \u05d4\u05d8\u05d4\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span>\u05d4\u05d8\u05d4</span> is always used in an unfavorable sense: \u201cto turn from the right way.\u201d As to the phrase <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class="footnote">The remark referred to is the following: \u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Exod. xxiii. 2), as some believe, since <span>\u05dc\u05d4\u05d8\u05d5\u05ea</span> is <i>always</i> used in a bad sense (<span>\u05dc\u05d2\u05e0\u05d0\u05d9</span>). These words are only brought in connection with that rule <span>\u05dc\u05d6\u05db\u05e8</span>, as a mnemonicon.\u201d</i>'],
            [u'<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span>\u05d0\u05ea\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class="footnote">I. E. seems to connect, in accordance with the accents, <span>\u05e2\u05d1\u05dc \u05dc\u05d9</span> with <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05da</span> ; \u201cI have formed thee that thou be a servant unto me.\u201d The addition of <span>\u05d0\u05ea\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\u2014A<i>.</i> V., \u201cI have formed thee, thou art my servant.\u201d</i> <span>\u05ea\u05e0\u05e9\u05e0\u05d9</span> is Niphal, and I think<sup>38</sup><i class="footnote">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \u201cthou shalt not forget me.\u201d Comp. Rashi ad locum.</i> that the meaning of <span>\u05dc\u05d0 \u05ea\u05e0\u05e9\u05e0\u05d9</span> is: \u201cThou shalt not be forgotten of me. The meaning of the verse is: \u201cRemember me, and I will remember thee.\u201d'],
            [u'<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more.'],
            [u'<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world.'],
            [u'<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span>\u05de\u05d0\u05ea\u05d9</span> <i>By myself.</i> Lit., \u201cfrom myself,\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class="footnote">The literal meaning of the words, \u201cThat spreadeth abroad the earth from, myself\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \u201cfrom\u201d or \u201cwith my strength.\u201d</i> It is written in two words, <span>\u05de\u05d9 \u05d0\u05ea\u05d9</span>. \u201cwho is with me,\u201d which is the same as \u201cI alone.\u201d Consider well the words of the text: \u201cwho <i>stretcheth</i><sup>40</sup><i class="footnote">The use of the present tense.</i><sup>40</sup><i class="footnote">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\u201d they teach us that it is God who is continually keeping heaven and earth in existence.'],
            [u'<span>\u05d1\u05d3\u05d9\u05dd</span> <i>Liars.</i> Comp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy lies\u201d (Job xi. 3). More probably <span>\u05d1\u05d3\u05d9\u05dd</span> is connected with <span>\u05d1\u05d3\u05d3</span> \u201calone,\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class="footnote">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span>\u05ea\u05de\u05d5\u05e0\u05d5\u05ea \u05e6\u05d5\u05e8\u05d5\u05ea \u05d5\u05de\u05e8\u05d0\u05d5\u05ea \u05d1\u05d3\u05d1\u05e8 \u05d4\u05e9\u05dd \u05d5\u05d1\u05d4\u05d9\u05d5\u05ea \u05d4\u05e0\u05e4\u05e9 \u05de\u05db\u05d5\u05d5\u05e0\u05ea \u05dc\u05db\u05d1\u05d5\u05d3 \u05d0\u05d5 \u05ea\u05ea\u05d7\u05d3\u05e9 \u05dc\u05d4</span> \u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span>\u05d5\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class="footnote">A. V., \u201cDiviners.\u201d</i> Lit., \u201cmen that decide by reason, and say that and that will happen; while <span>\u05d1\u05d3\u05d9\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class="footnote">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class="footnote">From the context it may be inferred that by \u201cwise men\u201d the prophet meant diviners; but since two kinds of diviners <span>\u05d1\u05e8\u05d9\u05dd</span> and <span>\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>'],
            [u'His servant. The prophet himself.<sup>44</sup><i class="footnote">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span>\u05e2\u05d1\u05e8\u05d5</span> and <span>\u05de\u05dc\u05d0\u05db\u05d9\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \u201chis messengers,\u201d <span>\u05e2\u05d1\u05d3\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span>\u05ea\u05d5\u05e9\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span>\u05d9\u05e9\u05d1</span> \u201cto dwell.\u201d Comp. <span>\u05ea\u05d5\u05e8\u05d3</span> \u201cthou shalt be brought down\u201d (xiv. 15) from <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class="footnote">The use of the singular \u201cher\u201d (<span>\u05d4\u05b8</span>) after the plural \u201cthe cities of Judah\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class="footnote">Although the pronoun \u201cher\u201d is nearer to the \u201ccities of Judah,\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>'],
            [u'<span>\u05de\u05e6\u05d5\u05dc\u05d4\u2550\u05e6\u05d5\u05dc\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \u201cBabylon,\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class="footnote">Which is full of water.</i>'],
            [u'<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \u201cthy foundation shall be laid\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class="footnote">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span>\u05ea\u05bc\u05c5\u05d5\u05bc\u05c7\u05dd\u05b5\u05e8</span>), was to be promoted by Cyrus.</i>']],
           [[u'<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \u201cThe Lord hath anointed me\u201d (lxi. 1), and \u201cAnoint Hazael to be king (1 K. xix. 15). <span>\u05dc\u05e8\u05e8</span> <i>To subdue.</i> It is infinitive of <span>\u05e8\u05d3\u05d3</span> ; comp. <span>\u05d4\u05e8\u05d3\u05d3</span> \u201cwho subdueth\u201d (Ps. cxliv. 2); as to its form comp. <span>\u05dc\u05b0\u05e2\u05b7\u05d3</span> \u201cto prey\u201d (Zeph. iii. 8).'],
            [u'<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class="footnote">This remark of I. E. is intended to smooth the anthropological expression \u201cI (God) will go before thee.\u201d Two explanations are given; the first substitutes for \u201cI\u201d the expression \u201cmy support;\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span>\u05d5\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> <i>The crooked places.</i> It is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cstraight.\u201d Some derive it from <span>\u05d4\u05d3\u05e8</span> \u201cglory;\u201d<sup>2</sup><i class="footnote">According to this derivation the mountains are called <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> \u201cthe glorious, majestic part of the earth,\u201d because of their rising above the rest of the surface of the earth.\u2014<span>\u05d4\u05e8\u05e8</span> of the Hebrew text is a corruption of <span>\u05d4\u05d3\u05e8</span>.</i> it means \u201cmountains,\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class="footnote">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> is an attribute.</i> <span>\u05d3\u05dc\u05ea\u05d5\u05ea</span> <i>The doors</i><sup>4</sup><i class="footnote">A, V., \u201cThe gates.\u201d</i> that are in the gates of the city.'],
            [u'<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord.'],
            [u'<i>For Jacob my servant\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \u201cI have called thee by thy name, thou art mine\u201d (xliii. 1).'],
            [u'<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me.'],
            [u'<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me.'],
            [u'<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> <i>And causeth</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i> <i>darkness.</i> <span>\u05d1\u05e8\u05d0</span> has here the same meaning as <span>\u05d2\u05d6\u05e8</span> \u201cto decree;\u201d for darkne<sup>6</sup><i class="footnote">Darkness is no substance in itself; the verb \u201cto create,\u201d which signifies \u201cto bring a substance into existence\u201d (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05d6</span>), cannot therefore be applied to it, and the verb <span>\u05d1\u05e8\u05d0</span>, which is used here by the prophet with regard to darkness, means \u201cto decree,\u201d \u201cto order.\u201d But \u201cGod commands that there shall be darkness,\u201d is the same as, \u201cGod commands the light to withdraw.\u201d I. E., however, lays rather too much stress on his exposition of the verb <span>\u05d1\u05e8\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class="footnote">The evil seems sometimes to be something real, to which the verb \u201cto create\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \u201cto decree\u201d or \u201cto command\u201d to be more applicable to them than the verb \u201cto create.\u201d</i>light. The same is to be said concerning <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05e8\u05e2</span> <i>And causeth</i> <i>evil.</i> By \u201cevil\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon.'],
            [u'<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class="footnote">\u201cHeavens\u201d and \u201cskies\u201d are in this verse, according to I. E., metaphors for \u201cangels,\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span>\u05e9\u05de\u05d9\u05dd</span> and similar expressions for \u201cangels\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span>\u05d0\u05e0\u05d9 \u05d9\u05d9 \u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class="footnote">A. V., \u201cHave created it.\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class="footnote">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>'],
            [u'<span>\u05d4\u05d5\u05d9</span> <i>Hi!</i><sup>10</sup><i class="footnote">A. V., \u201cWoe unto him.\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05d5\u05e6\u05e8</span> <i>That striveth with his maker.</i> <span>\u05d9\u05d5\u05e6\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \u201cpotter.\u201d<sup>11</sup><i class="footnote">The lit. rendering of the phrase <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05e6\u05e8\u05d5</span> is: \u201cthat striveth with its pother;\u201d but the word \u201chim that striveth with his maker\u201d express the same idea, if the pronouns \u201chim\u201d and \u201chis\u201d be referred to the noun \u201cpotsherd,\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span>\u05d5\u05e4\u05e2\u05dc\u05da \u05d0\u05d9\u05df \u05d9\u05d3\u05d9\u05dd \u05dc\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \u201cWhat thou doest is not done by thy hands.\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe hath no hands.\u201d According to the explanation of I. E. it is very strange that the most important word \u201cthine\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \u201cThy work is made without hands; thou hast no power to do it as thou likest.\u201d'],
            [u'<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i><sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span>\u05ea\u05d7\u05d9\u05dc\u05d9\u05df</span> <i>Thou will bring forth.</i> Comp. <span>\u05db\u05d9 \u05d7\u05dc\u05d4 \u05e0\u05dd \u05d9\u05dc\u05d3\u05d4 \u05e6\u05d9\u05d5\u05df</span> \u201cZion travailed, she brought forth\u201d (lxvi. 8).'],
            [u'<i>And his maker.</i> I am he who made Israel. <span>\u05e9\u05c1\u05b0\u05d0\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> <i>Ask me.</i> It is imperative like <span>\u05e9\u05c1\u05b0\u05de\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> \u201chear me\u201d (Gen. xxiii. 8), the kamez being substituted for zer\xe9 because of the guttural letter (\u05ea\u05e6\u05d5\u05e0\u05d9 <sup>14</sup><i class="footnote">The regular form would be <span>\u05e9\u05c1\u05b7\u05d0\u05b2\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9 \u05e9\u05c1\u05c5\u05de\u05c5\u05e2\u05d5\u05bc\u05d2\u05c5\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class="footnote">A. V., \u201cAsk me.\u201d Comp. Rashi ad locum.</i> It is a question.\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words.'],
            [u'<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \u201cI commanded\u201d is poetically said<sup>16</sup><i class="footnote">I. E. explains \u201cI commanded\u201d by \u201cI spoke,\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \u201cto command\u201d cannot properly be applied to things which do not yet exist.</i> for \u201cI spoke\u201d as in the verse \u201cHe commanded and they were created\u201d (Ps. cxlviii. 5).'],
            [u'<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \u201cHe shall build,\u201d etc.'],
            [u'<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class="footnote">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \u201cshow thyself a man\u201d\u2550\u201cshow thyself a brave man\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class="footnote">Comp. I. E. xix. 19, note 26.</i>'],
            [u'<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span>\u05d0\u05dc \u05e0\u05e1\u05ea\u05e8 \u2550 \u05d0\u05dc \u05de\u05e1\u05ea\u05ea\u05e8</span> \u201cinvisible God,\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span>\u05de\u05e1\u05ea\u05ea\u05e8</span> being Hithpael, and signifying \u201cwho hid himself.\u201d'],
            [u'<i>They shall go with confusion,</i><sup>19</sup><i class="footnote">A. V., \u201cTo confusion.\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> <i>Messengers.</i><sup>20</sup><i class="footnote">A. V., \u201cIdols.\u201d According to I. E. <span>\u05d7\u05e8\u05e9\u05d9</span> means \u201cthe makers of idols,\u201d <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> \u201cof messengers,\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span>\u05e6\u05d9\u05e8</span> \u201can ambassador\u201d (Jer. xlix. 14). <span>\u05d4\u05dc\u05db\u05d5</span> <i>They shall go.</i> They shall return to their land.'],
            [u'<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span>\u05e2\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class="footnote">A. V., \u201cWithout end.\u201d The literal translation of <span>\u05e2\u05b7\u05d3</span> according to I. E. is \u201ctill,\u201d and the phrase \u201cthey cannot be numbered for multitude,\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>'],
            [u'<i>He hath established it,</i> as the habitation for men and beasts. <span>\u05ea\u05d4\u05d5</span> In vain.'],
            [u'<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \u201cSeek ye me in vain.\u201d<sup>22</sup><i class="footnote">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class="footnote">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span>\u05de\u05e0\u05d9\u05d3 \u05de\u05d9\u05e9\u05e8\u05d9\u05dd</span> \u201cI declare things that are right.\u201d<sup>23</sup><i class="footnote">According to I. E., the words \u201cThings that are right,\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>'],
            [u'<span>\u05d4\u05e7\u05d1\u05e6\u05d5 \u05d5\u05d1\u05d0\u05d5 \u05d4\u05ea\u05e0\u05d2\u05e9\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc.'],
            [u'<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span>\u05d9\u05d5\u05e2\u05e6\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span>\u05d9\u05e2\u05e5</span>.'],
            [u'<i>And be ye saved.</i> This is the same as \u201cand you will be saved; it is in your own power.\u201d<sup>24</sup><i class="footnote">The imperative \u201cAnd be ye saved\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>'],
            [u'<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span>\u05d3\u05d1\u05e8 \u05e6\u05d3\u05e7\u05d4 \u2550 \u05e6\u05d3\u05e7\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class="footnote">This remark is added to explain the discrepancy between the genders of the verb <span>\u05d9\u05e6\u05d0</span> and the noun \u05e6\u05d3\u05e7\u05d4.</i> Comp. <span>\u05e6\u05d3\u05e7\u05d4</span> \u201cshe hath been righteous\u201d (Gen. xxxviii. 27).<sup>25</sup><i class="footnote">This quotation is adduced to prove that the word <span>\u05e6\u05d3\u05e7\u05d4</span> admits also of the meaning \u201ctruth.\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \u201cunto me every knee shall bow\u201d and \u201cevery tongue shall swear\u201d to belong to me. <span>\u05dc\u05d9</span> \u201cunto me\u201d must be repeated before <span>\u05ea\u05e9\u05d1\u05e2</span> \u201cshall swear ;\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class="footnote">As to the meaning of <span>\u05e0\u05e9\u05d1\u05e2</span> \u201cto swear to be faithful to.\u201d</i> \u201cAnd shall swear by His name\u201d (Deut. vi. 13).'],
            [u'<span>\u05dc\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \u201crighteousness and strength.\u201d<sup>27</sup><i class="footnote">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \u201cSurely in the Lord, alone is righteousness and strength,\u201d the words <span>\u05dc\u05d9 \u05d0\u05de\u05e8</span> are a relative sentence signifying \u201cwho spoke unto me.\u201d <span>\u05e2\u05d3\u05d9\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6.'],
            [u'<i>In the Lord.</i> In faithfully believing in the Lord.']],
           [[u'<i>Bel.</i> The idol of the Babylonians; the same is the case with \u201cNebo.\u201d The latter is explained by some to signify \u201cthe sun.\u201d <span>\u05e7\u05d5\u05e8\u05e1</span> It is connected with <span>\u05e7\u05e8\u05e1\u05d9\u05dd</span> \u201ctaches\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd \u05e2\u05de\u05d5\u05e1\u05d5\u05ea \u05de\u05e9\u05d0 \u05dc\u05e2\u05d9\u05e4\u05d4</span> \u201cthe beasts which carry you<sup>1</sup><i class="footnote">A. V., \u201cYour carriages.\u201d <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span>\u05e0\u05e9\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\u201d <span>\u05e2\u05d9\u05e4\u05d4</span> is an adjective, and refers to the beast that carries the burden.'],
            [u'<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span>\u05e0\u05e4\u05e9\u05dd</span> <i>Their souls,</i><sup>2</sup><i class="footnote">A. V., \u201cThemselves.\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class="footnote">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity.'],
            [u'<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born.'],
            [u'<i>And even to old age,</i> etc. This is a figurative expression; it means \u201csince the day they had become the people of the Lord for ever.\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \u201ccannot deliver the burden.\u201d'],
            [u'<i>And make me equal,</i> that we two should be similar.\u2014This verse is addressed to the idolaters.'],
            [u'<span>\u05d4\u05d5\u05dc\u05d9\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span>\u05d0\u05d6\u05dc</span> \u201cis spent\u201d<sup>3a</sup><i class="footnote">Literally: \u201cis gone.\u201d The literal translation of <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> accordingly is: \u201cthat cause to go,\u201d that is, \u201cthat spend.\u201d I. E. properly objects that <span>\u05d5\u05dc\u05d9\u05dd</span>, if participle Kal of <span>\u05d0\u05d5\u05dc</span>, has a neuter sense, \u201cthey that go.\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\u05d0) ; but it is in fact hap. leg.; for <span>\u05d0\u05d6\u05dc</span> is intransitive. <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> means \u201cwho give.\u201d <span>\u05de\u05db\u05d9\u05e1</span> <i>Out of the bag.</i> \u201cThe bag\u201d is a part of the balance; comp. <span>\u05d1\u05db\u05d9\u05e1\u05da</span> \u201cin thy bag\u201d (Deut. xxv. 13). The succeeding <span>\u05d1\u05e7\u05e0\u05d4</span> has a similar meaning; it is hap. leg.'],
            [u'<span>\u05ea\u05d7\u05ea\u05d9\u05d5</span> <i>In his place.</i> <span>\u05dc\u05d0 \u05d9\u05de\u05d9\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class="footnote">A. V. \u201cShall he not remove.\u201d</i> <span>\u05d9\u05de\u05d9\u05e9</span> is a transitive verb.<sup>4a</sup><i class="footnote">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \u201cit shall move,\u201d but the former explanation is better. The word <span>\u05d9\u05e6\u05e2\u05e7</span> \u201cOne shall cry\u201d is to be repeated after <span>\u05d5\u05de\u05e6\u05e8\u05ea\u05d5</span> \u201cand out of his trouble.\u201d'],
            [u'<span>\u05d5\u05d4\u05ea\u05d0\u05e9\u05e9\u05d5</span> According to some \u201cAnd be founded ;\u201d comp. <span>\u05d0\u05e9\u05d9\u05d5\u05ea\u05d9\u05d4</span> \u201cher foundations\u201d (Jer. 1. 15) and <span>\u05d0\u05d5\u05e9\u05d9\u05d0</span> \u201cwalls\u201d (Ezr. iv. 12). R. Hai deriving it from <span>\u05d0\u05e9</span> \u201cfire\u201d explains <span>\u05d5\u05d4\u05ea\u05d0\u05d5\u05e9\u05e9\u05d5</span> \u201cbe burnt.\u201d R. Saadiah derives it also from <span>\u05d0\u05b5\u05e9\u05c1</span>, but explains it: \u201cbe flamed;\u201d comp. \u201cthis word was in mine heart as a burning fire\u201d (Jer. xx. 9).<sup>5</sup><i class="footnote">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span>\u05d0\u05e9</span> \u201cfire\u201d in its literal sense, as a destructive element, the other from <span>\u05d0\u05e9</span> \u201cfire\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class="footnote">I. E. supplies <span>\u05d5\u05d0\u05ea</span> mentioned in the first sentence. \u201cThis thing\u201d refers to the nature of the idols described in the preceding verses.</i>'],
            [u'<span>\u05e8\u05d0\u05e9\u05d2\u05d5\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span>\u05de\u05e2\u05d5\u05dc\u05dd</span> \u201cof old\u201d is therefore added.<sup>6</sup><i class="footnote">The literal translation of <span>\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea</span> is \u201cfirst things,\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God.'],
            [u'<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \u201cmy counsel\u201d stands for ever, and I will do \u201call my pleasure.\u201d'],
            [u'<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span>\u05d0\u05d1\u05d9\u05d0\u05e0\u05d4</span> <i>I will also bring it to pass.</i> <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05d4</span> <i>I have formed it</i><sup>7</sup><i class="footnote">A. V., \u201cI have purposed it.\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth.'],
            [u'<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts.'],
            [u'<i>I bring near my righteousness,</i> to show it, and therefore \u201cIt shall not be,\u201d etc. <span>\u05dc\u05d0 \u05ea\u05d0\u05d7\u05e8</span> <i>Shall not tarry.</i> Literally : \u201cshall not stay\u201d itself with me too long before coming, for <span>\u05ea\u05d0\u05d7\u05e8</span> is a transitive verb.<sup>8</sup><i class="footnote"><span>\u05e2\u05e6\u05de\u05d4</span> \u201citself,\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class="footnote">The words <span>\u05d3\u05e8\u05da \u05de\u05e9\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span>\u05d5\u05e0\u05ea\u05ea\u05d9</span> \u201cAnd I will place\u201d is to be repeated before <span>\u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span>. The phrase <span>\u05ea\u05e4\u05d0\u05e8\u05ea\u05d9 \u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span> is therefore to be rendered thus : \u201cAnd I will place my glory in Israel.\u201d It may also be explained thus : \u201cto Israel, who is my glory;\u201d comp. \u201cin whom I will be glorified\u201d (xlix. 3); the latter explanation is the better.']],
           [[u'<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class="footnote">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span>\u05d1\u05ea</span> <i>Daughter.</i> It is here figuratively used for \u201cpeople.\u201d<sup>2</sup><i class="footnote">It is strange that I. E. here explains the expression \u201cdaughter,\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span>\u05d1\u05ea</span> \u201cdaughter\u201d <span>\u05e7\u05d4\u05dc\u05ea\u2550</span> \u201ccongregation\u201d or \u201cpeople,\u201d but also the meaning of the construct state of the two nouns <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> \u201cthe virgin of the daughter of,\u201d while other authorities render them \u201cthe virgin daughter of,\u201d explaining <span>\u05d1\u05ea\u05d5\u05dc\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span>\u05d1\u05ea</span>. I. E. refers \u201cthe virgin\u201d to the capital and \u201cthe daughter\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\xe6an translation renders these two words by <span>\u05de\u05dc\u05db\u05d5 \u05db\u05e0\u05e9\u05ea\u05d0</span> \u201cthe kingdom of the people.\u201d</i> <i>There is no throne</i> for thee any longer. <span>\u05e2\u05e0\u05d5\u05d2\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span>\u05d0\u05d3\u05d5\u05de\u05d4</span> \u201cred\u201d (Num. xix. 2).'],
            [u'<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). <span>\u05e6\u05de\u05ea\u05da</span> <i>Thy crown.</i><sup>3</sup><i class="footnote">A. V., \u201cThy crown.\u201d</i> The hair upon the head. <span>\u05e9\u05d5\u05d1\u05dc</span> <i>Locks.</i><sup>4</sup><i class="footnote">A. V., \u201cThe leg.\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span>\u05e9\u05d5\u05d1\u05dc</span> with <span>\u05e9\u05d1\u05dc\u05ea</span> \u201cthe channel of the river\u201d (xxvii. 12),<sup>5</sup><i class="footnote">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind.'],
            [u'<span>\u05ea\u05d2\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span>\u05d5\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> .\u05d2\u05dc\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class="footnote">A. V., \u201cAnd I will not meet thee as a man.\u201d</i> <span>\u05e4\u05d2\u05e2</span> means \u201cto entreat;\u201d comp. <span>\u05d0\u05dc \u05ea\u05e4\u05d2\u05e2\u05d9 \u05d1\u05d9</span> \u201centreat me not\u201d (Ruth i. 16); when <span>\u05e4\u05d2\u05e2</span> is constructed with the preposition \u05d1, then the noun, to which the \u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class="footnote">I. E. thus distinguishes between <span>\u05e4\u05d2\u05e2</span> governing the accusative, and <span>\u05e4\u05d2\u05e2</span> being followed by the preposition \u05d1; the former has the meaning \u201cto accept the prayer of\u201d or \u201cto be entreated by,\u201d the latter: \u201cto entreat.\u201d In the former case the noun governed by the verb <span>\u05e4\u05d2\u05e2</span> is in reality <span>\u05d4\u05e4\u05d5\u05e2\u05dc</span>, the one that acts (that entreats), in the other case <span>\u05d4\u05e4\u05e2\u05d5\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \u201cI shall not take vengeance on thee, and I shall not meet a man\u201d (comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2\u05d5</span> \u201cand they met,\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \u201cI shall not meet a man, whom 1 should not cause joy by this.\u201d<sup>8</sup><i class="footnote">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span>\u05e4\u05d2\u05e2</span> \u201cto meet,\u201d the relative sentence \u201cwhom I should not cause joy by this,\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>'],
            [u'<i>Our redeemer,</i> etc. Then the Israelites will say, \u201cthis is our redeemer,\u201d etc.'],
            [u'<span>\u05d9\u05e7\u05e8\u05d0\u05d5 \u05dc\u05da</span> <i>Thou shalt be called.</i> Lit. \u201cThey, the people, will call thee.\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class="footnote">Comp. I. E. on ii. 4 and note 5.</i>'],
            [u'<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \u201cancient\u201d is especially mentioned because of the failure of his strength and because of the regard due to him.'],
            [u'<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\u201d<sup>10</sup><i class="footnote">The question is, to which noun does the pronoun <span>\u2013\u05b8\u05d4\u05bc</span> \u201cits\u201d in <span>\u05d0\u05d7\u05e8\u05d9\u05ea\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \u201cpride\u201d which is the true character of the words \u201cI shall be a mistress for ever,\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span>\u05e0\u05d7\u05dc\u05ea\u05d9</span> \u201cmy inheritance\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \u201cI shall be a mistress for ever,\u201d viz., of Israel, the inheritance of the Lord.</i>'],
            [u'<span>\u05e2\u05d3\u05d9\u05e0\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span>\u05e2\u05d3\u05e0\u05d4</span> \u201cpleasure\u201d (Gen. xviii. 12) is of the same root. <span>\u05d0\u05e4\u05e1\u2550\u05d0\u05e4\u05e1\u05d9</span> <i>None,</i><sup>11</sup><i class="footnote">A. V., \u201cNone beside me.\u201d</i> The \u05d9 is paragogic;<sup>11a</sup><i class="footnote">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span>\u05d0\u05e4\u05e1</span> signifies either the negatives \u201cnot\u201d or \u201cnone\u201d or the preposition \u201cbeside;\u201d in the former case <span>\u05d0\u05e4\u05e1 \u2550 \u05d0\u05e4\u05e1\u05d9</span>; in the latter <span>\u05d0\u05e4\u05e1\u05d9</span> means \u201cbeside me;\u201d but it does not signify both simultaneously: \u201cnone beside me.\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span>\u05de\u05df\u2550\u05de\u05e0\u05d9</span> \u201cfrom\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \u201cthe husband.\u201d<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> <span>\u05e9\u05dc\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span>\u05db\u05e4\u05e8</span> \u201choar-frost\u201d (Ex. xvi. 14); <span>\u05e9\u05e4\u05d8</span> \u201cjudgment\u201d (2 Chr. xx. 9).'],
            [u'<i>These two.</i> The loss of the kingdom and the death of the children. <span>\u05db\u05ea\u05de\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> were complete. <span>\u05ea\u05de\u05dd</span> is an infinitive.<sup>13</sup><i class="footnote">It is the infinitive of <span>\u05ea\u05de\u05e1</span> with the pronominal suffix <span>\u2013\u05dd</span> \u201ctheir.\u201d</i>\u2014All these evils came over thee \u201cfor the multitude of thy sorceries,\u201d etc.'],
            [u'<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span>\u05e8\u05d5\u05b9\u05d0\u05c7\u05d2\u05c5\u05d9</span> <i>Seeth me.</i> The \u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class="footnote">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span>\u05e9\u05d5\u05d1\u05d1\u05ea\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am.'],
            [u'<span>\u05d9\u05d5\u05dd \u05e8\u05e2\u05d4\u2550\u05e8\u05e2\u05d4</span> A day of evil.<sup>15</sup><i class="footnote">A. V., \u201cEvil.\u201d I. E. supplies <span>\u05d9\u05d5\u05dd</span> \u201cthe day of\u201d because of the masculine form of the verb <span>\u05d5\u05d1\u05d0</span>.</i> <span>\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d9 \u05e9\u05d7\u05e8\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class="footnote">A. V., \u201cFrom whence it riseth.\u201d</i> It will be like a night, which is not relieved by daylight; <span>\u05e9\u05d7\u05e8</span> means \u201clight.\u201d <span>\u05d4\u05c2\u05d5\u05c7\u05d4</span> <i>Mischief.</i> It is derived from <span>\u05d4\u05d5\u05d4</span> \u201cto become;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4 \u05d4\u05d5\u05d4</span> \u201cthat thou mayest become\u201d (Neh. vi. 6);<sup>17</sup><i class="footnote">A. V., \u201cThat thou mayest be.\u201d Although the root <span>\u05d4\u05d5\u05d4</span> has the general meaning \u201cto become,\u201d both in the good sense and in the evil, the noun <span>\u05d4\u05d5\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span>\u05d5\u05d4\u05d5\u05ea\u05d9</span> \u201cand my calamity (Job vi. 2). <span>\u05db\u05e4\u05e8\u05d4</span> \u201cTo put it off by ransom;\u201d comp. <span>\u05db\u05e4\u05e8</span> \u201cransom\u201d (Ex. xxx. 12); or \u201cto annul it;\u201d comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201cwill remove it\u201d<sup>18</sup><i class="footnote">A. V., \u201cWill pacify it.\u201d</i> (Prov. xvi. 14). <span>\u05e9\u05d5\u05d0\u05d4</span> Desolation.'],
            [u'<span>\u05e0\u05d0</span> Now.<sup>19</sup><i class="footnote">See I. E. on v. 1 and note 1.</i> <span>\u05d1\u05d7\u05d1\u05e8\u05d9\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span>\u05d5\u05d7\u05d1\u05e8 \u05d7\u05d1\u05e8</span> \u201cor a charmer\u201d (Deut. xviii. 11). <span>\u05d4\u05d5\u05e2\u05d9\u05dc</span> <i>To profit.</i> It is Infinitive. <span>\u05ea\u05e2\u05e8\u05d5\u05e6\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong\u201d (xxix. 20).'],
            [u'<span>\u05e2\u05b2\u05e6\u05c7\u05ea\u05c7\u05d9\u05c5\u05da\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span>\u05de\u05b2\u05db\u05c2\u05bc\u05ea\u05b0\u05da\u05b0</span> \u201cthy plagues\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class="footnote">The possessive pronoun of the second person feminine is <span>\u2013\u05b5\u05da\u05b0</span> or <span>\u2013\u05b7\u05d9\u05c5\u05da\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span>\u05e2\u05b2\u05e6\u05b8\u05ea\u05b5\u05da\u05b0</span> \u201cthy counsel,\u201d or <span>\u05e2\u05b2\u05e6\u05d5\u05b9\u05ea\u05b7\u05d9\u05c5\u05da\u05b0</span> \u201cthy counsels;\u201d <span>\u05de\u05b7\u05db\u05bc\u05b0\u05ea\u05b5\u05da\u05b0</span> \u201cthy plague,\u201d or <span>\u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea\u05b7\u05d9\u05b4\u05da\u05b0</span> \u201cthy plagues.\u201d</i> <span>\u05d4\u05d1\u05e8\u05d9 \u05e9\u05de\u05d9\u05dd</span> <i>Astrologers.</i> Some derive <span>\u05d4\u05d1\u05e8\u05d9</span> from <span>\u05d1\u05e8\u05e8</span> \u201cto be clear,\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \u05d4 is radical, and the word is in form<sup>21</sup><i class="footnote">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span>\u05e9\u05de\u05e8\u05d9</span> \u201cwatchmen of\u201d (Song v. 7). <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span>\u05de\u05d0\u05e9\u05e8 \u05d9\u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05da <sup>22</sup><i class="footnote">According to this explanation the literal translation of <span>\u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> is \u201cat each new revolution of the stars.\u201d</i>.\u05dc\u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span>, but with <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05d5\u05da</span> \u201cand save thee,\u201d though distant from it; comp. <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d0\u05e9\u05d3 \u05e2\u05d1\u05d3\u05d5 \u05e9\u05dd \u05d4\u05d2\u05d5\u05d9\u05dd \u05d0\u05e9\u05e8 \u05d0\u05ea\u05dd \u05d9\u05d7\u05e1\u05d9\u05dd \u05d0\u05d5\u05ea\u05dd</span> \u201cwherein the nations which ye shall possess, served their gods\u201c<sup>23</sup><i class="footnote">The words <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd</span> are not governed by the nearer <span>\u05d9\u05e8\u05e9\u05d9\u05dd</span>, but by the more remote \u05e2\u05d1\u05d3\u05d5.</i> (Deut. xii. 2).'],
            [u'<i>Fire.</i> The host of the enemy. Comp., \u201cThere is a fire gone out of Heshbon\u201d (Num. xxi. 28). <span>\u05dc\u05d7\u05de\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span>(\u05d7\u05de\u05dd) \u05e2\u05f4\u05e2</span>, written in full, and similar in form<sup>24</sup><i class="footnote">The Pathah under \u05dc in <span>\u05dc\u05b7\u05d7\u05de\u05dd</span> instead of Hirek as in <span>\u05dc\u05b4\u05e9\u05db\u05d1</span> is easily explained by the guttural letter by which the \u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span>\u05dc\u05d7\u05de\u05b8\u05dd</span>; and not rather <span>\u05dc\u05d7\u05de\u05b7\u05dd</span>.</i> to <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7).\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them.'],
            [u'<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\u2014When thy fall cometh, they all forsake thee.']],
           [[u'<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \u201cThe fountains of Jacob\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\u2019s people, but do not think so in their hearts nor show it in their deeds.'],
            [u'For they call themselves of the holy city, namely \u201cchildren of Zion.\u201d And stay themselves upon the God of Israel with their lips.'],
            [u'<i>I have declared,</i> etc. God will say to the unbelievers, \u201cHave I not often foretold you coming events before they happened\u201d <span>(\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea)</span>?<span><sup>1</sup><i class="footnote">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \u201cand they came to pass.\u201d'],
            [u'<span>\u05de\u05d3\u05e2\u05ea\u05d9</span> <i>I know.</i><sup>2</sup><i class="footnote">A. V,, \u201cBecause I knew.\u201d The literal translation according to I. E. is: \u201cIt is by my knowledge.\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass.'],
            [u'<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class="footnote">Of the connection between the divine predictions (ver. 3) and Israel\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12).'],
            [u'Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span><sup>4</sup><i class="footnote">The word <span>\u05db\u05de\u05d5</span> \u201ccomp.\u201d seems to have been omitted in the Hebrew text.</i>\u05d1\u05e6\u05d5\u05e8\u05d5\u05ea\u2550\u05e0\u05e6\u05d5\u05e8\u05d5\u05ea</span>) with the Omniscient alone.'],
            [u'<span>\u05e0\u05d1\u05e8\u05d0\u05d5</span> They are decreed.<sup>5</sup><i class="footnote">A. V., \u201cThey are created.\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span>\u05d5\u05dc\u05d0 \u05e9\u05de\u05e2\u05ea\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> The \u05d5 introduces the principal sentence, as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\n"> in Arabic; comp. <span>\u05d0\u05d1\u05e8\u05d4\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9 \u05d5\u05d9\u05e9\u05d0</span> \u201cwhen the third day came, Abraham lifted up\u201d (Gen. xxii. 4).'],
            [u'<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \u201cI know it for certain, that thou hast not heard of it,\u201d<sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> or \u201cI knew it,<sup>7</sup><i class="footnote">According to this explanation the words \u201cI knew it\u201d are understood; and the past tenses <span>\u05d9\u05d3\u05e2\u05ea \u05e9\u05de\u05e2\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class="footnote">The accents are against this explanation; they join <span>\u05de\u05d1\u05d8\u05df</span> with <span>\u05d5\u05e4\u05e9\u05e2</span>; \u2018And one that transgresseth from the womb,\u201d that is a sinner from his earliest youth; while according to I. E. <span>\u05de\u05d1\u05d8\u05df</span> is joined with <span>\u05e7\u05e8\u05d0 \u05dc\u05da</span> : \u201cThou art called from thy birth a sinner.\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class="footnote">That is, in a good sense.</i> this expression is used in Jer. i. 5: \u201cBefore I formed thee in the belly, I knew thee.\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class="footnote">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class="footnote">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span>\u05e4\u05ea\u05d7\u05d4</span> <i>Hath opened</i><sup>11</sup><i class="footnote">A. V., \u201cThine ear was not opened.\u201d</i> itself; it is an elliptical expression.'],
            [u'<i>For My name\u2019s sake,</i> Israel is called the people of the Lord. <span>\u05d0\u05d7\u05d8\u05dd</span> <i>Wrath,</i><sup>12</sup><i class="footnote">A. V., \u201cWill I defer mine anger.\u201d</i> It is hap. leg.; comp. <span>\u05d0\u05e3\u2550\u05d7\u05d8\u05dd</span> \u201cnose\u201d in Rabbinical Literature. Supply <span>\u05d0\u05d0\u05e8\u05d9\u05da</span> before <span>\u05d0\u05d7\u05d8\u05dd</span> : \u201cI will defer my wrath;\u201d also <span>\u05dc\u05de\u05e2\u05df</span> \u201cfor the sake of\u201d is to be repeated before <span>\u05ea\u05d4\u05dc\u05ea\u05d9</span> : \u201cand for the sake of my praise.\u201d'],
            [u'<i>I have refined thee,</i> by the exile. <span>\u05d1\u05de\u05e6\u05e8\u05e3 \u05db\u05e1\u05e3\u2550\u05d1\u05db\u05dd\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class="footnote">A.V., \u201cWith silver.\u201d</i> \u201cI have refined thee, by taking away the dross, that is, the wicked.\u201d <span>\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class="footnote">A. V., \u201cI have chosen thee.\u201d According to I. E. we have to supply the infinitive \u201cto be tried.\u201d</i> Some say that <span>\u05d1\u05d7\u05e0\u05ea\u05d9\u05da\u2550\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> \u201cI have tried thee;\u201d in that sense the word is hap. leg.<sup>15</sup><i class="footnote">As to <span>\u05d1\u05d7\u05df \u2550 \u05d1\u05d7\u05e8</span> \u201cto try,\u201d comp. <span>\u05ea\u05ea\u05d1\u05d7\u05e8\u05d5\u05df</span> in the Targum corresponding with the Hebrew, <span>\u05ea\u05d1\u05d7\u05e0\u05d5</span>, \u201cye shall be proved\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\u201d'],
            [u'<span>\u05d9\u05d7\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span>(\u05d7\u05dc\u05dc) \u05e2\u05f4\u05e2</span>; as to the use of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and third person in <span>\u05d9\u05d7\u05dc</span>, comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I was left\u201d (Ez. ix. 8); <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> \u201cbehold, I will add\u201d (xxxviii. 5).<sup>16</sup><i class="footnote">I. E. supplies the personal pronoun <span>\u05d0\u05e0\u05d9</span> before <span>\u05d9\u05d7\u05dc</span>, from the pronominal suffix of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and compares then the construction with <span>\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cI am left\u201d <small>(Ez.</small> ix. 8) and <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>'],
            [u'<span>\u05de\u05e7\u05e8\u05d0\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class="footnote">A. V., \u201cMy called.\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \u201cmy hand,\u201d etc.'],
            [u'<span>\u05d9\u05d3\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class="footnote">From the word <span>\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cMy right hand,\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span>\u05d9\u05d3\u05d9</span> is here used for <span>\u05e9\u05de\u05d0\u05dc\u05d9</span> \u201cMy left hand.\u201d</i> It is a figurative expression; \u201cthe right hand\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span>\u05d0\u05e3</span> has in this verse the same meaning as <span>\u05db\u05d9</span> \u201cfor.\u201d\u2014\u201cIt is true that I am the first and last, because I created every thing.\u201d <span>\u05d8\u05e4\u05d7\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span>\u05d8\u05e4\u05d7\u05ea\u05d9</span> \u201cI have swaddled\u201d (Lam. ii. 22). Others explain it: \u201cHath measured with the handbreadth <span>\u05d9\u05e2\u05de\u05d3\u05d5 \u05d9\u05d7\u05d3\u05d9\u05d5 \u2014.(\u05d8\u05b6\u05e4\u05b7\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class="footnote">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \u201cI call unto them,\u201d that is, unto heaven and earth, they \u201cstood up together,\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\u201d comp. <span>\u05dc\u05de\u05e9\u05e4\u05d8\u05d9\u05da \u05e2\u05de\u05d3\u05d5</span> \u201cthey stand up<sup>21</sup><i class="footnote">A. V., \u201cThey continue.\u201d This quotation is to show that the verb <span>\u05e2\u05de\u05d3</span> has also the meaning \u201cto stand as a servant,\u201d \u201cto attend.\u201d Comp. <span>\u05dc\u05e4\u05e0\u05d9\u05d5 \u05d0\u05e9\u05e8 \u05e2\u05de\u05d3\u05ea\u05d9</span> \u201cbefore whom I stand\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\u201d (Ps. cxix. 91). For else<sup>22</sup><i class="footnote">That is, if the words \u201cI call unto them\u201d had not the meaning, \u201cI give commands to them, as to my servants,\u201d but were the description of their creation, identical with \u201cI commanded them to come into existence.\u201d</i> how should God call them, when not yet existing?'],
            [u'<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \u201cHis arm\u201d against the Chald\xe6ans. It is, however, also possible, that the possessive pronoun \u201chis\u201d (\u05d5) in \u201chis pleasure\u201d and \u201chis arm\u201d refers to Cyrus.'],
            [u'<i>I</i>, <i>even I</i>. The word \u201cI\u201d is repeated to express the idea: \u201cI who am always the same.\u201d <i>I have called him,</i> namely Cyrus.'],
            [u'<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \u201cThey are decreed now, and not from the beginning\u201d<sup>23</sup><i class="footnote">According to the Gaon, the words \u201cFrom the time that it was,\u201d refer to a very remote time, indicated in the phrase \u201cfrom the beginning,\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \u201cI\u201d in the phrase, \u201cThere am I,\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \u201cfrom the beginning,\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d4\u05de\u05dc\u05d0\u05db\u05d9\u05dd</span> \u201cthese angels,\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span>\u05d0\u05dc\u05d4</span> is probably a corruption of <span>\u05d0\u05b6\u05dc</span> \u201cunto.\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \u201cThe decree of the Almighty.\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\u201d <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And His spirit,</i> that is His angel.\u201d<sup>25</sup><i class="footnote">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> with <span>\u05e9\u05dd \u05d0\u05e0\u05d9</span> ; \u201cThere was I and His angel.\u201d</i> The Gaon says, that <span>\u05d1\u05e8\u05d5\u05d7\u05d5\u2550\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cby His spirit;\u201d comp. <span>\u05d3\u05e8\u05e9\u05d5 \u05d9\u05d9 \u05d5\u05e2\u05d6\u05d5</span> \u201cseek the Lord in His strength ;\u201d but there is no necessity to assume that.'],
            [u'<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord.'],
            [u'<span>\u05dc\u05d5\u05d0</span> <i>Oh that.</i> The \u05d0 is paragogic; comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cthat went\u201d (Jos. x. 24). <span>\u05d5\u05d9\u05d4\u05d9</span> <i>Then had been.</i> The \u05d5 has here the same meaning as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> in Arabic.<sup>26</sup><i class="footnote">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \u201cas the waves of the sea.\u201d'],
            [u'<i>Thy seed.</i> The number of thy children. <span>\u05d1\u05d8\u05e0\u05da\u2550\u05de\u05e2\u05d9\u05da</span> Thy womb.<sup>27</sup><i class="footnote">A. V., \u201cThy bowels.\u201d</i> <span>\u05d1\u05de\u05e2\u05d5\u05ea\u05d9\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class="footnote">\u201cThe sand\u201d refers to \u201cthe sea,\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \u201cthe bowels of the sea\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed.'],
            [u'<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion.'],
            [u'<span>\u05d5\u05dc\u05d0 \u05e6\u05de\u05d0\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class="footnote">A. V., \u201cAnd they thirsted not.\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span>\u05d5\u05d9\u05d6\u05d1\u05d5</span> <i>And gushed out.</i> Comp. <span>\u05d6\u05d1</span> \u201crunning\u201d (Lev. xv. 2).'],
            [u'<i>There is no peace unto the wicked,</i> that is, \u201cunto the wicked of Israel,\u201d as some explain, or \u201cunto the Babylonians;\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians.']],
           [[u'<i>Unto me,</i> that is \u201cunto the prophet.\u201d <i>From far.</i> That live far away; or \u201cthings that will happen in remote future.\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class="footnote">Comp. c. xlviii. Note 10.</i>'],
            [u'<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \u201chath hid me in the shadow of His hand,\u201d which is to the prophet as the sheath to the sword; comp. \u201cin His quiver hath he hid me.\u201d <span>\u05d1\u05e8\u05d5\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class="footnote">I. E. adds <span>\u05e0\u05e8\u05d0\u05d4</span> \u201cseen,\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>'],
            [u'<em>And said</em>. And God said. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <em>Israel</em>.<sup>3</sup><i class="footnote">A. V., \u201cO Israel.\u201d</i> That is, \u201cThou art an Israelite of whom I am proud;\u201d or \u201cThou art Israel,\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation.'],
            [u'<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class="footnote">A. V., \u201cAnd my work.\u201d</i> Comp. <span>\u05e9\u05d1\u05d9\u05e8 \u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages of one that is hired\u201d (Lev. xix. 13).'],
            [u'<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span>\u05dc\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class="footnote">A. V., \u201cNot.\u201d</i> The original reading is <span>\u05dc\u05d5</span> \u201cunto him,\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> is: \u201cWill not die;\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class="footnote">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span>\u05dc\u05d0</span> of the text is the same as <span>\u05dc\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class="footnote">The quiescent letter after Holem (\u014d) which is also called mater lectionis, is generally <span>\u05d5</span>, but sometimes <span>\u05d0</span>, so that <span>\u05dc\u05d0</span> can sometimes he written for <span>\u05dc\u05d5</span>. See \u201cTwo Treatises,\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>'],
            [u'<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span>\u05d5\u05e0\u05e6\u05d5\u05e8\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i> Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cdesolate\u201d (i. 8).\u2014Not alone wilt thou bring Israel back, \u201cbut I will give thee for a light of nations.\u201d <span>\u05dc\u05d4\u05d9\u05d5\u05ea \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class="footnote">A. V., \u201cThat thou mayest be my salvation.\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>.'],
            [u'<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span>\u05dc\u05d1\u05d6\u05d4</span> <em>To him who is despised</em>. <span>\u05d1\u05d6\u05d4</span> is an adjective. &lt;a name="page"/&gt;<span>\u05de\u05ea\u05e2\u05d1</span> It is either a causative verb, meaning: \u201ccausing to abhor,\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \u201cabhorring,\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\u2014The suffix <span>\u05da</span> in <span>\u05d5\u05d9\u05d1\u05d7\u05e8\u05da</span> \u201cand He chose thee,\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd he shall choose thee.\u201d</i> shows that this explanation is right.<sup>10</sup><i class="footnote">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>'],
            [u'<span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df \u05e2\u05e0\u05d9\u05ea\u05d9\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class="footnote">See preceding note. The meaning of the phrase according to I. E. is: \u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\u201d</i> Many, in opposition to the context, refer the pronoun \u201cthee\u201d to Cyrus. R. Moses thinks that the preposition <span>\u05d1</span> in <span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df</span> has the same meaning as in <span>\u05d1\u05de\u05e8\u05d7\u05d1 \u05d9\u05d4</span> (Ps. cxviii. 5), namely: \u201cwith.\u201d It is not at all unlikely that his opinion is right.'],
            [u'<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc.'],
            [u'<em>They will not</em>, etc. When they return to Zion. <span>\u05e9\u05e8\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \u201cThe sun shall not smite thee by day\u201d (Ps. cxxi. 6).'],
            [u'<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span>\u05d9\u05e8\u05d5\u05de\u05d5\u05df</span>, together with the feminine <span>\u05de\u05e1\u05dc\u05d5\u05ea</span>, comp. <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye (daughters of Jerusalem) find\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class="footnote">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class="footnote">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span>\u05d9\u05e8\u05de\u05d5\u05df</span> means: \u201cthey\u2014that will return\u2014will be high,\u201d as if the prophet said: they will walk high on my paths (<span>\u05d5\u05e2\u05dc \u05de\u05e1\u05dc\u05ea\u05d9</span>).'],
            [u'<em>From far</em>, from the east.<sup>14</sup><i class="footnote">The phrase \u201cFrom far,\u201d is explained to refer to \u201cThe east,\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class="footnote">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class="footnote">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span>\u05de\u05d0\u05e8\u05e5 \u05e1\u05d9\u05e0\u05d9\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> is perhaps connected with <span>\u05e1\u05e0\u05d4</span> \u201cbush.\u201d<sup>16</sup><i class="footnote">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> means perhaps \u201cbushes\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05d2\u05d6\u05e8\u05ea \u05e1\u05e0\u05d4</span> \u201cit is derived from <span>\u05e1\u05e0\u05d4</span> \u2018bush,\u2019\u201d than <span>\u05d4\u05e1\u05e0\u05d4 \u05de\u05d6\u05d0\u05ea \u05d4\u05d2\u05d6\u05e8\u05d4</span>, \u201cthe word <span>\u05e1\u05e0\u05d4</span> is of the same root.\u201d</i>'],
            [u'<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class="footnote">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \u201cheaven,\u201d \u201cearth,\u201d mountains,\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \u201csing\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way.'],
            [u'<em>But Zion said</em> before the redemption,<sup>18</sup><i class="footnote">The Hebrew text has <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d5\u05dc\u05d4</span> but it may be inferred from the context, that I. E. meant here <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d0\u05d5\u05dc\u05d4</span> \u201cbefore the redemption.\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class="footnote">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>'],
            [u'<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span>\u05d2\u05dd \u05d0\u05dc\u05d7 \u05ea\u05e9\u05db\u05d7\u05e0\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class="footnote">This is the translation according to the Hebrew text <span>\u05d0\u05d5 \u05e2\u05e6\u05de\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span>\u05e2\u05e6\u05de\u05df</span> is a corruption of <span>\u05e2\u05d5\u05dc\u05dc\u05d9\u05d4\u05df</span> \u201ctheir sucking children.\u201d</i> or there are women that forget these,<sup>19a</sup><i class="footnote">According to the first explanation the pronoun <span>\u05d0\u05dc\u05d4</span> \u201cthese\u201d is the subject of the sentence, and refers to the women; according to the second to the \u201csucking child\u201d and the \u201cson of her womb.\u201d</i> yet will I not forget thee. \u201cHer sucking child\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength.'],
            [u'<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \u201cthe palms of my hand;\u201d<sup>20</sup><i class="footnote">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \u201cI shall see thee continually;\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation.'],
            [u'<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee.'],
            [u'<em>All of them</em>. All of thy children.<sup>21</sup><i class="footnote">According to I. E. the pronoun \u201cthem\u201d (<span>\u2013\u05c7 \u05dd</span> in <span>\u05db\u05bc\u05bb\u05dc\u05bc\u05c7\u05dd</span>) refers to \u201cthy children\u201d of the preceding verse, though separated from it by the sentence \u201cthy destroyers and they that made thee waste shall go forth of thee.\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span>\u05d9\u05b5\u05e6\u05b5\u05d0\u05d5\u05bc</span> is used instead of the past <span>\u05d9\u05c7\u05e6\u05c7\u05d0\u05d5\u05bc</span>.<span><sup>22</sup><i class="footnote">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span>\u05db\u05e7\u05e9\u05d5\u05e8\u05d9 \u05db\u05dc\u05d4 \u2550 \u05db\u05db\u05dc\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class="footnote">A. V., \u201cAs a bride doeth.\u201d I. E. supplies the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9</span> \u201cornament,\u201d from the preceding verb <span>\u05d5\u05ea\u05e7\u05e9\u05e8\u05d9\u05dd</span> \u201cand bind them.\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span>\u05de\u05d5\u05e9\u05da \u05e2\u05e6\u05de\u05d5 \u05d5\u05d0\u05d7\u05e8 \u05e2\u05de\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>'],
            [u'<span>\u05ea\u05d7\u05ea \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da \u2550 \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da</span> \u201cInstead of Thy waste places.\u201d<sup>24</sup><i class="footnote">A. V., \u201cThy waste places.\u201d I. E. supplies the preposition <span>\u05ea\u05d7\u05ea</span> \u201cinstead of,\u201d because the second person fem. <span>\u05ea\u05e6\u05e8\u05d9</span> does not agree with the plural <span>\u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da ,\u05e9\u05de\u05de\u05ea\u05d9\u05da</span>.</i> Comp. <span>\u05e4\u05e9\u05e2\u05d9</span> \u201cfor my transgressions\u201d (Mic. vi. 7); <span>\u05e4\u05e8\u05d9\u05dd</span> \u201cinstead of calves\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \u201cthey that swallowed them up, will be far away.\u201d'],
            [u'<span>\u05d2\u05e9\u05d4 \u05dc\u05d9</span> <em>Give place unto me</em>. Lit. \u201cGo thither for my sake.\u201d Comp. <span>\u05d2\u05e9 \u05d4\u05dc\u05d0\u05d4</span> \u201cstand back\u201d (Gen. xix. 9).'],
            [u'<span>\u05e0\u05dc\u05de\u05d5\u05d3\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span>\u05d2\u05dc\u05de\u05d5\u05d3</span> \u201csolitary\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span>\u05d5\u05e1\u05d5\u05e8\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class="footnote">Comp. Rashi <em>ad locum</em>.</i> for <span>\u05e1\u05d5\u05e8</span> \u201cto depart\u201d is a neuter verb. <span>\u05d0\u05d9\u05e4\u05d4</span> <em>where</em>. It is a compound of two words <span>\u05d0\u05d9</span> and <span>\u05e4\u05d4</span>.'],
            [u'<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \u201cI shall make known this my salvation.\u201d <em>And they shall bring thy sons</em>. By \u201cthey\u201d the Non-Israelites are to be understood. <span>\u05d1\u05d7\u05d5\u05e6\u05df</span> <em>In their lap</em>.<sup>26</sup><i class="footnote">A. V., \u201cIn their arms.\u201d</i> Comp. <span>\u05d7\u05e6\u05d2\u05d9</span> \u201cmy lap\u201d (Neh. v. 13).'],
            [u'<span>\u05d0\u05d5\u05de\u05e0\u05d9\u05da</span> <em>Thy nursing fathers</em>. Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel.'],
            [u'<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span>\u05d4\u05de\u05dc\u05e7\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span>\u05d5\u05d0\u05dd \u05e9\u05d1\u05d9 \u05e6\u05d3\u05d9\u05e7 \u05d9\u05de\u05dc\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class="footnote">A. V., \u201cLawful.\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?'],
            [u'<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span>\u05e2\u05e8\u05d9\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \u201ccausing terror;\u201d comp. <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span>\u05d9\u05e8\u05d9\u05d1\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span>\u05d9\u05e8\u05d1</span>; others by metathesis from <span>\u05e8\u05d9\u05d1</span>;<span><sup>28</sup><i class="footnote">There is in fact no difference between the two views, whether we assume a new root <span>\u05d9\u05e8\u05d1</span> which has the same meaning as <span>\u05e8\u05d9\u05d1</span>, or say that it is the same root, the <span>\u05d9</span> having changed its place; in both cases <span>\u05d9\u05e8\u05d9\u05d1</span> is a noun, meaning \u201che that contendeth.\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class="footnote">See I. E. on xxviii. 12, and note 13.</i> the relative <span>\u05d0\u05e9\u05e8</span> \u201cwho\u201d must be supplied before <span>\u05d9\u05e8\u05d9\u05d1\u05da</span>, which he explains to be the third person singular masculine future of <span>\u05e8\u05d9\u05d1</span>; he overlooked, however, the parallel instance of <span>\u05d9\u05e8\u05d9\u05d1\u05d9</span> \u201cthat strive with me\u201d (Ps. xxxv. 1).<sup>30</sup><i class="footnote">This form cannot be explained to be the future, since in that case it would be <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05b5\u05e0\u05b4\u05d9</span> \u201che that contends with me,\u201d or <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05d5\u05bc\u05e0\u05b4\u05d9</span> \u201cthey that contend with me.\u201d</i> In short it is an irregular form.'],
            [u'<span>\u05de\u05d5\u05e0\u05d9\u05da</span> <em>That oppress thee</em>. Comp. <span>\u05d5\u05dc\u05d0 \u05ea\u05d2\u05d5</span> \u201cye shall not oppress\u201d (Lev. xxv. 17). Others say that it means: \u201cthy numberers,\u201d comparing it with <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class="footnote">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span>\u05de\u05d5\u05e0\u05d9\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span>\u05de\u05d3\u05de\u05dd = \u05d3\u05de\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry.']],
           [[u'<span>\u05e1\u05e4\u05e8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea</span> Bill of divorcement.<sup>1</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05d8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u0597 \u05d2\u05d8 \u05d1\u05d9\u05df \u05d0\u05d9\u05e9 \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>; or <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u0597 \u05d2\u05d8 \u05c3 \u05d0\u05de\u05db\u05dd \u0597 \u05d5\u05d1\u05d9\u05df \u05d0\u05d9\u05e9\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\u2014This verse seems to contradict the prophecy of Jeremiah, \u201cI had put her away and given her a bill of divorce\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \u201cShe shall no more rise\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah.'],
            [u'<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel.'],
            [u'<span>\u05de\u05dc\u05d1\u05d5\u05e9 \u05e7\u05d3\u05e8\u05c2\u05d5\u05ea \u2550 \u05e7\u05d3\u05e8\u05d5\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class="footnote">A. V., \u201cWith blackness.\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black.'],
            [u'<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span>\u05dc\u05de\u05d5\u05d3\u05d9\u05dd</span> <em>Learning</em>.<sup>3</sup><i class="footnote">A. V., \u201cLearned.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cLearned<sup>4</sup><i class="footnote">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \u201cthe pupils.\u201d See c. iii. Note 5.</i>.\u201d</i> It is an adjective; comp. <span>\u05dc\u05de\u05d3 \u05de\u05d3\u05d1\u05e8</span> \u201cused to the wilderness\u201d (Jer. ii. 24); <span>\u05db\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cas the pupils\u201d (at the end of this verse). <span>\u05dc\u05d3\u05e2\u05ea \u05dc\u05e2\u05d5\u05ea \u05d0\u05ea \u05d9\u05e2\u05e3 \u05d3\u05d1\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span>\u05dc\u05e2\u05d5\u05ea</span> is governed by <span>\u05dc\u05d3\u05e2\u05ea</span> \u201cto know;\u201d it is derived from <span>\u05e2\u05ea</span> \u201ctime,\u201d or it is hap. leg.<sup>5</sup><i class="footnote">The Hebrew text seems here to be corrupt. The words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span> are written twice, and the explanation of the word <span>\u05d9\u05e2\u05e3</span> which should follow that of <span>\u05dc\u05e2\u05d5\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea \u05d0\u05d5 \u05d4\u05d9\u05d0 \u05de\u05dc\u05d4 \u05d6\u05e8\u05d4 \u05d0\u05d9\u05df \u05e8\u05e2 \u05dc\u05d4</span> were intended to be substituted for <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \u201chim that is weary,\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05d9\u05e6\u05d9\u05dd</span>, but <span>\u05d9\u05e6</span> seems to be nothing but a mutilated <span>\u05e9</span>; and the original form of the phrase probably was <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05e9\u05d9\u05dd</span> \u201cdifficult things.\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord.'],
            [u'<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger.'],
            [u'<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name.'],
            [u'<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me.'],
            [u'<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \u201cWho will,\u201d etc.'],
            [u'<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \u201cwax old as a garment.\u201d <span>\u05d9\u05d1\u05dc\u05d5</span> <em>They shall wax old</em>. They shall perish.'],
            [u'<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span>\u05d9\u05e8\u05d0 \u05d9\u05d9</span> \u201chim that feareth the Lord.\u201d The meaning of the sentence is, \u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\u201d etc.<sup>7</sup><i class="footnote">According to this explanation, vers. 10 qualifies the term <span>\u05db\u05dc\u05dd</span> \u201call of them\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \u201cthat walketh in darkness,\u201d describe \u201cHis servant,\u201d the prophet,<sup>8</sup><i class="footnote">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \u201call of them.\u201d There is none among them that acts according to the words of the prophet, who is described here \u201cto be walking in darkness,\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \u201cWho is among you, etc.,\u201d that is, \u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\u201d This is the right explanation, and it is confirmed by the words which follow.'],
            [u'<span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class="footnote">First, it corresponds to <span>\u05d0\u05e9</span> \u201cfire\u201d in the parallel phrase; secondly, it is connected with the verb <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> \u201cye have kindled.\u201d</i> <span>\u05de\u05d0\u05d6\u05e8\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class="footnote">The verb <span>\u05d0\u05d6\u05e8</span> \u201cto compass about,\u201d governs two accusatives, the one, <span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> \u201csparks,\u201d is the thing which is put round, the other, <span>\u05e0\u05e4\u05e9\u05d1\u05dd</span> \u201cyourselves,\u201d which is understood, is the thing round which it is put By the omission of <span>\u05e0\u05e4\u05e9\u05db\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span>\u05dc\u05de\u05e2\u05e6\u05d1\u05d4 \u05ea\u05e9\u05db\u05d1\u05d5\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span>\u05d5\u05d9\u05e9\u05db\u05d1 \u05d3\u05d5\u05d3</span> \u201cand David slept,\u201d that is, \u201cand David died\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span>\u05e9\u05db\u05d1</span> in this sense.']],
           [[u'<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \u201cBehold, I will stand before thee there upon the rock\u201d (Ex. xviii. 6).<sup>1</sup><i class="footnote">By this quotation I. E. intends to prove the use of phrases like \u201cto stand upon the rock,\u201d \u201cto look unto the rock\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class="footnote">This is the literal translation of the Hebrew text; but it is possible that the word <span>\u05e9\u05dd</span> is a superfluous repetition of the word <span>\u05e9\u05c7\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span>\u05de\u05de\u05e0\u05d5 \u05e6\u05d5\u05e8 \u05e9\u05d7\u05e6\u05d1\u05ea\u05dd \u2550 \u05e6\u05d5\u05e8 \u05d7\u05e6\u05d1\u05ea\u05dd</span> \u201cthe rock of which you are hewn,\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span>\u05de\u05e7\u05d1\u05ea</span> <em>The hole</em>. Comp. <span>\u05d5\u05d9\u05e7\u05d1</span> \u201cand bored\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant.'],
            [u'<span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05db\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span><sup>2</sup><i class="footnote">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\u05ea\u05e9\u05d5\u05d1\u05d1\u05db\u05dd</span> instead of the past <span>\u05d7\u05d5\u05dc\u05dc\u05ea\u05db\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class="footnote">The feminine is here required, and if <span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05d1\u05dd</span> is not a verb, but a noun, the <span>\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span>\u05d4</span> or <span>\u05ea</span> is missing.</i> <span>\u05d5\u05b7\u05d0\u05b2\u05d1\u05c7\u05e8\u05b0\u05db\u05b5\u05d4\u05d5\u05bc</span> <em>And blessed him</em>. The <span>\u05d5</span> has Pathah, because <span>\u05d5\u05d0\u05d1\u05e8\u05db\u05d4\u05d5</span> is future: it means, \u201cI told him that I should bless him;\u201d and so it was. In the same way,'],
            [u'<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants.'],
            [u'<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class="footnote">Comp. I. E. on viii. 16 and 20.</i> <span>\u05d0\u05e8\u05e0\u05d9\u05e2</span> <em>I will make to rest</em>. Comp. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> \u201cthe rest\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class="footnote">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \u201cI will do in a moment, without delay.\u201d The first explanation is better.'],
            [u'<em>Is near</em>, to be seen. <span>\u05d6\u05e8\u05d5\u05e2\u05d9</span> <em>Mine arms</em>, is the subject. <span>\u05e2\u05de\u05d9\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time.'],
            [u'<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class="footnote">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span>\u05d4\u05e9\u05de\u05d9\u05dd</span> The sky.<sup>7</sup><i class="footnote">A. V., \u201cThe heavens.\u201d\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \u201cthe sky,\u201d (<span>\u05e8\u05e7\u05d9\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span>\u05d4\u05d0\u05e8\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i> for ever.'],
            [u'<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives.'],
            [u'<span>\u05e1\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \u201cAnd His righteousness endureth for ever\u201d (Ps. cxii. 8).<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i>'],
            [u'<span>\u05e2\u05d5\u05e8\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class="footnote">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span>\u05e8\u05d4\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i> Comp. <span>\u05e8\u05d4\u05d1\u05d9\u05dd</span> \u201ctyrants\u201d (Ps. xl. 5; lxxxvii. 4). <span>\u05de\u05d7\u05d5\u05dc\u05dc\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\u201d etc. (Ez. xxix. 3).'],
            [u'<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span>\u05de\u05d9 \u05ea\u05d4\u05d5\u05dd \u05e8\u05d1\u05d4</span> <em>The waters of the great deep</em>. Repeat <span>\u05d4\u05d8\u05d7\u05e8\u05d1\u05ea</span> \u201cwhich hath dried\u201d before these words. <span>\u05d4\u05e9\u05de\u05d4</span> <em>That hath made</em>. It is in form similar to <span>\u05d4\u05e9\u05d1\u05d4</span> \u201cthat hath returned\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first.'],
            [u'<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10).'],
            [u'<em>I am he that comforteth you</em>. The pronouns \u201cI\u201d and \u201cyou,\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class="footnote">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \u201cAnd I have put my words in thy mouth.\u201d</i> comp. \u201cAnd I have put my words in thy mouth\u201d (ver. 16). <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <em>As grass</em>. Comp. <span>\u05d0\u05e9 \u05d0\u05db\u05dc\u05d7</span> \u201cas consuming fire\u201d<sup>13</sup><i class="footnote">A. V., \u201cConsuming fire.\u201d</i> (Deut. iv. 24).'],
            [u'<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \u201cI gave my back to the smiters\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?'],
            [u'<span>\u05e6\u05d5\u05e2\u05d4</span> <em>The captive exile</em>. Comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd</span> \u201coppressors.\u201d<sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i> <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201cand they shall oppress them\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class="footnote">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span>\u05dc\u05e2\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \u201cbound;\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \u201cthat he may be loosed.\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.).'],
            [u'<span>\u05e8\u05e0\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class="footnote">A. V., \u201cWho divided.\u201d</i> Some say that <span>\u05e0\u05e2\u05e8 \u2550 \u05e8\u05d2\u05e2</span> \u201cwho rebuketh,\u201d by metathesis; others compare it with <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Jer. vi. 17), and render it \u201cwho giveth rest;\u201d I approve of this latter explanation. <span><sup>17</sup><i class="footnote">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span>\u05e8\u05d2\u05e2</span>; but indirectly I. E. intended by the words <span>\u05d0\u05d7\u05e8 \u05e9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> to paraphrase the words <span>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> and to indicate that, although placed after <span>\u05e8\u05d2\u05e2</span> they do not express the effect, but rather the cause.</i>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\u201d \u201cSea\u201d and \u201cwaves\u201d are figurative expressions for the oppressors.'],
            [u'<em>I have covered thee</em> to protect thee against him, \u201cwho was ready to destroy\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span>\u05d9</span> is silent, according to the rule;<sup>18</sup><i class="footnote">The <span>\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class="footnote"><span>\u05dc\u05b4\u05d9\u05b0\u05e1\u05d3</span> is fully corresponding to <span>\u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span>\u05d9</span> mentioned in the preceding note.</i> comp. <span>\u05dc\u05d9\u05e9\u05d5\u05df</span> \u201cto sleep\u201d (Eccl. v. 11).'],
            [u'<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span>\u05e7\u05d1\u05e2\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span>\u05e7\u05d1\u05e2</span> \u201cto fix\u201d) to the bottom of the vessel. <span>\u05d4\u05ea\u05e8\u05e2\u05dc\u05d4</span> <em>Trembling</em>. Comp. <span>\u05d4\u05e8\u05e2\u05dc\u05d5</span> \u201cthey have been shaken\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span>\u05de\u05e6\u05d9\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cyou may milk out\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class="footnote"><span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span> is perhaps a corruption of <span>\u05e9\u05e8\u05e9\u05d9\u05dd</span> or <span>\u05e4\u05e2\u05dc\u05d9\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span>\u05de\u05e6\u05d9\u05ea</span> s <span>\u05de\u05e6\u05d4</span>, that of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>.</i> The meaning of this figure is, \u201cthou hast received the full measure of evil.\u201d'],
            [u'<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him.'],
            [u'<span>\u05d9\u05e0\u05d5\u05d3</span> <em>Shall be sorry</em>. Comp. <span>\u05dc\u05e0\u05d5\u05d3</span> \u201cto mourn\u201d (Job ii. 11). <span>\u05e9\u05ea\u05d9\u05dd \u05d5\u05d2\u05d5\u05d9</span> <em>Two things</em>, etc. \u201cDesolation\u201d and \u201cthe sword\u201d are the same, for desolation accompanies the sword; \u201cdestruction\u201d and \u201cfamine\u201d are likewise the same;<sup>21</sup><i class="footnote">The verse quoted by I. E. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span>\u05db\u05d9 \u05d4\u05e9\u05d5\u05d3 \u05dc\u05e2\u05d5\u05dc\u05dd \u05e2\u05dd \u05d4\u05d7\u05e8\u05d1</span>; it proves only that <span>\u05e9\u05d1\u05d3</span> and <span>\u05d3\u05e2\u05d1</span> are connected together, but it contains nothing concerning the identity of <span>\u05e9\u05d5\u05d3</span> and <span>\u05d7\u05e8\u05d1</span>. The original Hebrew text probably contained also the words <span>\u05d4\u05e9\u05d1\u05e8 \u05d4\u05d5\u05d0 \u05d4\u05e8\u05e2\u05d1</span>, to which the quotation which follows refers.</i> comp. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span>. \u201cand when I have broken the staff of your bread\u201d (Lev. xxvi. 26). Others explain <span>\u05e9\u05ea\u05d9\u05dd</span> \u201cIn pairs.\u201d The evils come unto thee in pairs. <span>\u05d1\u05de\u05d9\u2550\u05de\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident.'],
            [u'<span>\u05e2\u05d5\u05dc\u05e4\u05d5</span> <em>Have fainted</em>. Comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05e3</span> \u201cand he fainted\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span>\u05ea\u05d5\u05d0</span> A bird.<sup>22</sup><i class="footnote">A. V., \u201cA wild bull.\u201d</i> It is hap. leg. <span>\u05db\u05ea\u05d5\u05d0 \u05de\u05db\u05de\u05e8</span> \u201cAs the bird of the net,\u201d that is, the bird caught in a net. <span>\u05de\u05db\u05de\u05e8</span> <em>Net</em>. Comp. <span>\u05de\u05db\u05de\u05d5\u05e8\u05d9\u05d5</span> \u201ctheir own nets\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \u201cthe fury of the Lord.\u201d'],
            [u'<em>Hear now</em>, the prophecy which follows in the next verses. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> <em>And drunken with</em>. Supply <span>\u05d7\u05de\u05d4</span> \u201canger,\u201d <span>\u05d0\u05e3</span> \u201cwrath,\u201d or <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils.\u201d<sup>23</sup><i class="footnote">The supplement is deemed necessary by I. E. because <span>\u05e9\u05c1\u05b0\u05db\u05d5\u05bc\u05e8\u05b7\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>'],
            [u'<span>\u05d9\u05e8\u05d9\u05d1 \u05e2\u05de\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class="footnote">A. V., \u201cThat pleadeth the cause of His people.\u201d</i> Comp. <span>\u05d0\u05dc\u05de\u05e0\u05d4 \u05e8\u05d9\u05d1</span> \u201cthe cause of the widow\u201d (i. 23).'],
            [u'<span>\u05de\u05d5\u05d2\u05d9\u05da</span> <em>That afflict thee</em>. Comp. <span>\u05d9\u05d2\u05d5\u05df</span> \u201ctrouble.\u201d It is Hiphil of <span>\u05d9\u05d2\u05d4</span>. Comp. <span>\u05d4\u05d5\u05d2\u05d4</span> \u201cHe hath afflicted\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea.']],
           [[u'All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \u201cDepart ye,\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \u201cthe uncircumcised and unclean shall no more come unto thee\u201d (ver. 1.); \u201cfor this is as the waters of Noah,\u201d etc. (liv. 1); \u201cthus have I sworn\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class="footnote">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>'],
            [u'<span>\u05dc\u05d0 \u05d9\u05d5\u05e1\u05d9\u05e3 \u05d9\u05d1\u05d5\u05d0</span> <em>Shall no more come</em>. As to <span>\u05d9\u05d1\u05d5\u05d0</span> and <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> following each other without conjunction, comp: <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201ctalk no more.\u201d The conjunction <span>\u05e9\u05c1\u05b6</span> <span><sup>2</sup><i class="footnote">That is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8</span>; I. E. says <span>\u05e9\u05c1\u05b6</span>, because he is more used to it than to the full form <span>\u05d0\u05e9\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class="footnote">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>'],
            [u'<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class="footnote">The word \u201ctherefore\u201d does not refer to the remark immediately preceding, but to the words of the text, \u201cShake thyself from the dust,\u201d which imply, that she was lying in the dust.\u2014The words \u201csit down\u201d are to be contrasted with the lying in dust.</i> continues, \u201cArise, sit down;\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation.'],
            [u'<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you.'],
            [u'<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span>\u05d1\u05d0\u05e4\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes.'],
            [u'<span>\u05de\u05d4 \u05dc\u05d9 \u05e4\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class="footnote">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span>\u05d5\u05de\u05e9\u05dc\u05d9\u05d5</span> \u201cAnd they that rule over them,\u201d that is, the princes of Israel, or \u201cHis poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27). <span>\u05d9\u05d4\u05d9\u05dc\u05d9\u05dc\u05d5</span> <em>Ho\u1e87l</em>.<sup>6</sup><i class="footnote">A. V., \u201cMake them to howl.\u201d</i> The <span>\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span>\u05de\u05ea\u05e0\u05d0\u05e5\u2550\u05de\u05e0\u05d0\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span>\u05e0</span> compensates for the omitted <span>\u05ea</span>.<span><sup>7</sup><i class="footnote">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05f4\u05e2</span>, but exceptionally of other verbs.</i></span>'],
            [u'<em>Therefore my people shall know my name</em> when I shall proclaim, \u201cBehold, it is I.\u201d'],
            [u'<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \u201cBehold, it is I,\u201d then \u201chow beautiful,\u201d etc. <span>\u05e0\u05d0\u05d5\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span>\u05d0\u05d5\u05d4</span> \u201cto desire.\u201d Comp. <span>\u05ea\u05d0\u05d5\u05d4</span> \u201cdesire.\u201d He who thinks that <span>\u05e0</span> in <span>\u05e0\u05d0\u05d5\u05d5</span> is radical, is mistaken, although the root <span>\u05e0\u05d0\u05d4</span> \u201cto be beautiful\u201d is found in Rabbinical literature.<sup>8</sup><i class="footnote">Comp. the phrase <span>\u05dc\u05da \u05e0\u05d0\u05d4 \u05dc\u05e9\u05d1\u05d7</span> \u201cIt is becoming to praise Thee,\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span>\u05d4\u05e0\u05e0\u05d9</span> \u201cbehold, it is I.\u201d'],
            [u'<span>\u05e7\u05d5\u05dc \u05e6\u05e4\u05d9\u05da \u05e0\u05e9\u05d0\u05d5 \u05e7\u05d5\u05dc \u05d9\u05d7\u05d3\u05d9\u05d5 \u05d9\u05e8\u05e0\u05e0\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class="footnote">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span>\u05e6\u05d5\u05e4\u05d9\u05dd \u05e9\u05d9\u05e9 \u05dc\u05da</span> \u201cwatchmen that are unto thee\u201d as the explanation of <span>\u05e6\u05d5\u05e4\u05d9\u05da</span> \u201cthy watchmen,\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span>\u05e9\u05d9\u05e9</span> is perhaps a corruption of <span>\u05e9\u05d9\u05dd</span> \u201cappoint,\u201d an <span>\u05e7\u05d5\u05dc \u05e6\u05d5\u05e4\u05d9\u05da</span> is to be translated accordingly: \u201cLet there be the voice of thy own watchmen.\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class="footnote">A. V., \u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \u201cThat thou, Lord, art seen face to face\u201d (Num. xiv. 14).'],
            [u'<span>\u05e4\u05e6\u05d7\u05d5</span> <em>Break forth</em>. A poetical expression for \u201cspeak.\u201d The word has the same meaning in Arabic.<sup>10</sup><i class="footnote">Comp. I. E. on xiv. 7.</i>'],
            [u'<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span>\u05d0\u05e4\u05e1\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span>\u05d1\u05d0\u05e4\u05e1\u05d5\u2550\u05d1\u05d0\u05e4\u05e1</span> \u201cin his land\u201d (ver. 4); <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> \u201cand my land\u201d (xlvii. 8).<sup>11</sup><i class="footnote">The phrase <span>\u05d0\u05e0\u05d9 \u05d5\u05d0\u05e4\u05e1\u05d9 \u05e2\u05d5\u05d3</span> is according to this explanation, to be translated \u201cI and my land shall remain for ever.\u201d A. V., \u201cI am, and none else beside me.\u201d According to I. E. \u201cI am, and none besides.\u201d</i> To others the <span>\u05d0</span> is prosthetic; they compare, therefore, <span>\u05d0\u05e4\u05e1</span> with <span>\u05e4\u05d9\u05e1\u05ea</span> \u201ca handful\u201d (Ps. lxxii. 16).<sup>12</sup><i class="footnote">It is difficult to see the connection between <span>\u05e4\u05d9\u05e1\u05ea</span> \u201chandful\u201d and <span>\u05d0\u05e4\u05e1\u05d9</span> \u201cends.\u201d The latter is perhaps according to this translation to be rendered like <span>\u05de\u05b0\u05dc\u05c2\u05d0\u05c7\u05d4\u05bc</span> \u201cthe fulness of\u201d or \u201cthe inhabitants of.\u201d</i> I connect it with <span>\u05de\u05d9 \u05d0\u05e4\u05e1\u05d9\u05dd</span> \u201cwaters to the ankles\u201d (Ez. xlvii. 3).<sup>13</sup><i class="footnote">The meaning of <span>\u05d0\u05e4\u05e1</span> is according to this explanation, \u201cankle\u201d \u201cextremity,\u201d and <span>\u05d0\u05e4\u05e1\u05d9 \u05d0\u05e8\u05e5</span> \u201cthe extremities of the earth,\u201d or \u201cthe ends of the earth.\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class="footnote">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \u201carm of the Lord\u201d by \u201cMessiah.\u201d</i>'],
            [u'<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \u201cDepart ye\u201d is to indicate that it is to be done immediately. Comp. \u201cTurn in, my lord, turn in to me\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class="footnote">That is from c. l., if we are to consider \u201cthe north\u201d (xlix, 12) and \u201cBabylon\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span>\u05d4\u05d1\u05e8\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span>\u05e8</span> is a guttural letter.<sup>17</sup><i class="footnote">The root of the word is <span>\u05d1\u05e8\u05e8</span>; the one <span>\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span>\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class="footnote">The Law (<span>\u05ea\u05d5\u05e8\u05d4</span>) is called here according to I. E. <span>\u05db\u05dc\u05d9 \u05d9\u05d9</span> \u201cthe vessels\u201d or \u201cthe instruments\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.'],
            [u'<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class="footnote">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span>\u05d5\u05de\u05d0\u05e1\u05e4\u05db\u05dd</span> \u201cAnd your gatherer,\u201d that is, he who gathers the people scattered by the exile. I however, explain it \u201cand your rereward;\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25).'],
            [u'The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \u201cmy servant\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \u201che shall see his seed\u201d (liii. 10), \u201che shall prolong his days\u201d (ib.)? This was not in fact the case. Again, \u201cand he shall divide the spoil with the strong\u201d (liii. 12).<sup>20</sup><i class="footnote">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class="footnote"><span>\u05e8\u05d0\u05d9\u05d4 \u05d2\u05de\u05d5\u05e8\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \u201cthe Lord will go before you,\u201d etc., which undoubtedly refers to the Israelites, and is followed by \u201cSing, O barren,\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class="footnote">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \u201cHe is despised and rejected of men,\u201d \u201che was taken from prison and judgment,\u201d \u201cand he made his grave with the wicked,\u201d \u201che shall see his seed, he shall prolong his days.\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \u201c<em>he shall scatter many nations</em>\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \u201cBut I was like a lamb or an ox that is brought to the slaughter\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \u201cmy servant,\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span>\u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05d1\u05d3\u05d9 \u2550 )\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant Israel,\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span>\u05e0\u05e9\u05d0</span> <em>Exalted</em>. It is Niphal.'],
            [u'<span>\u05e9\u05de\u05de\u05d5</span> <em>Were astonished</em>. Comp. <span>\u05d5\u05e9\u05de\u05de\u05d5</span> \u201cand shall be astonished\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span>\u05db\u05df \u05de\u05e9\u05d7\u05ea \u05de\u05d0\u05d9\u05e9 \u05de\u05e8\u05d0\u05d4\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span>\u05dc\u05d0\u05de\u05e8</span> \u201csaying\u201d before this sentence.<sup>23</sup><i class="footnote">That is, the words \u201cHis visage is so marred more than any man\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \u201cHis visage was,\u201d etc.</i> <span>\u05de\u05e9\u05d7\u05ea</span> <em>Marred</em>. It is an adjective. <span>\u05d5\u05ea\u05d0\u05e8\u05d5</span> <em>And his form</em>. It is in form similar to <span>\u05e8\u05d7\u05d1\u05d5</span> \u201chis breadth\u201d (Exod. xxv. 10).<sup>24</sup><i class="footnote">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span>\u05e8\u05c7\u05d7\u05b0\u05d1\u05bc\ufb4b</span>) the other Holem (<span>\u05ea\u05bc\u05b9\u05d0\u05b2\u05e8\ufb4b</span>); this leads to the conjecture that I. E. read <span>\u05ea\u05bc\u05c7\u05d0\u05b3\u05e8\ufb4b</span>.</i>\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \u201cHas the Jew a mouth, an eye, etc.?\u201d This is the case among Mahometans as well as among Christians.'],
            [u'<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \u201che will be high and exalted.\u201d As it was true <sup>25</sup><i class="footnote">The words of the Hebrew text are <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05db\u05df \u05d0\u05de\u05ea\u05e0\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05d6\u05de\u05df</span> \u201cas there was a time.\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class="footnote">The Hebrew text has <span>\u05de\u05d4\u05dd</span> \u201cof them\u201d and refers to <span>\u05d4\u05e8\u05d0\u05d9\u05dd</span> \u201cthose that saw them\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span>\u05d9\u05d6\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span>\u05d1\u05e9\u05d1\u05d9\u05dc\u05d5\u2550\u05e2\u05dc\u05d9\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class="footnote">A. V., \u201cShall they see.\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered.']],
           [[u'<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?'],
            [u'<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class="footnote">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class="footnote">A. V., \u201cFor he shall grow up.\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\u2014comp., \u201chis branches shall spread\u201d (Hosea xiv. 7)\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span>\u05d5\u05ea\u05d0\u05e8\u05d5 \u05de\u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd</span> \u201cand his form was marred more than that of the sons of men\u201d (lii. 14). <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05dc\u05d0 \u05e0\u05d7\u05de\u05d3\u05d4\u05d5 \u2550 \u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span> \u201cthere is no beauty, nor do we desire him;\u201d the negation <span>\u05dc\u05d0</span> before <span>\u05de\u05e8\u05d0\u05d4</span>, refers also to <span>\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span>; comp. Prov. xxi. 14.'],
            [u'<span>\u05d5\u05d7\u05d3\u05dc \u05d0\u05d9\u05e9\u05d9\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class="footnote">A. V., \u201cAnd rejected of men.\u201d</i> <span>\u05de\u05db\u05d0\u05d1\u05d5\u05ea \u05d0\u05d9\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span>\u05d0\u05d9\u05e9</span> is to be compared with the same word in the phrase <span>\u05d9\u05d9 \u05d0\u05d9\u05e9 \u05de\u05dc\u05d7\u05de\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class="footnote">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \u201ca being;\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him.'],
            [u'<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span>\u05e0\u05d2\u05d5\u05e2</span> <em>Stricken</em>. Comp. <span>\u05e0\u05d2\u05e2</span> \u201cplague\u201d (Lev. xiii. 5). <span>\u05de\u05bb\u05d1\u05bc\u05b5\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \u201cAll we like sheep have gone astray\u201d (ver. 6).'],
            [u'<span>\u05de\u05d7\u05d5\u05dc\u05dc</span> <em>Slain</em>.<sup>5</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05dc\u05dc</span> \u201cslain\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \u201cthe chastisement of our peace is upon him;\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \u201cAnd there will be a time of trouble\u201d (Dan. xii. 1); moreover, when the angels said, \u201cAll the earth is dwelling in peace;\u201d one of them asked, \u201cHow long wilt Thou not pity Jerusalem ?\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy.'],
            [u'<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \u201chim smitten of God\u201d (ver. 4), comp. \u201cSurely our fathers have inherited lies,\u201d etc. (Jer. xvi. 14). <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> <em>Hath laid</em>. Lit. \u201cHath caused to meet;\u201d comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2</span> \u201cand he alighted\u201d (Gen. xxviii. 11). <span>\u05e2\u05d5\u05df</span> Lit. \u201ciniquity;\u201d here it means the punishment for the iniquity. Comp. <span>\u05e2\u05d5\u05df</span> \u201cpunishment\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class="footnote">The passage referred to is <span>\u05db\u05d9 \u05dc\u05d0 \u05e9\u05dc\u05dd \u05e2\u05d5\u05df \u05d4\u05d0\u05de\u05e8\u05d9</span> \u201cfor the iniquity of the Amorites is not yet full\u201d (A.V.). It requires, however, to be proved that <span>\u05e2\u05d5\u05df</span> in this passage means \u201cpunishment.\u201d</i> Lam. iv. 6). Some explain <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> \u201che caused to pray;\u201d <span>\u05e2\u05d5\u05df</span> has, according to their opinion, the usual meaning \u201ciniquity;\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \u201cAnd seek the peace of the city,\u201d etc. (Jer. xxix. 7). But <span>\u05e2\u05d5\u05df</span> in this sense, joined with <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class="footnote">If <span>\u05e4\u05d2\u05e2 \u05d1</span> means \u201cto pray to,\u201d the meaning of the Hiphil <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1</span> is, \u201cto cause to pray to,\u201d and also, \u201cto accept the prayer,\u201d if the noun governed by the preposition <span>\u05d1</span> is the same as the subject to the verb <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span>; and <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05e8</span> is to be translated, \u201cHe caused to pray to Himself;\u201d if, therefore, the phrase <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span>\u05e2\u05d5\u05df</span> is neither the one nor the other, since in the latter case, not \u201cthe iniquity\u201d but \u201cthe atonement for the iniquity,\u201d not \u201cthe punishment,\u201d but \u201cthe cancelling of the punishment,\u201d (not <span>\u05e2\u05d5\u05df</span> but <span>\u05db\u05e4\u05e8\u05ea \u05e2\u05d5\u05df</span>) is the object of the prayer.</i>'],
            [u'<span>\u05e0\u05d2\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \u201cYet he does not open his mouth,\u201d is repeated to express the continuity of this fact.'],
            [u'<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span>\u05d9\u05e9\u05d5\u05d7\u05d7</span> <em>Shall declare</em>. Comp. <span>\u05e9\u05d9\u05d7</span> \u201cspeak\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \u201cthey were already as cut off out of the land of the living.\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \u201che was slain for our transgressions\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span>\u05dc\u05d4\u05dd\u2550\u05dc\u05de\u05d5</span> \u201cTo them,\u201d that is, \u201cto the Israelites.\u201d'],
            [u'Some refer this verse to those Israelites that die in exile; others derive <span>\u05d1\u05de\u05ea\u05d9\u05d5</span> from <span>\u05d1\u05de\u05d4</span> \u201chigh place;\u201d comp. <span>\u05d1\u05de\u05ea\u05d9\u05de\u05d5</span> \u201ctheir high places\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span>\u05e7\u05d1\u05e8\u05d5\u2550\u05d1\u05de\u05ea\u05d9\u05d5</span> \u201chis tomb.\u201d <span>\u05e8\u05e9\u05e2\u2550\u05e2\u05e9\u05d9\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class="footnote">A.V., \u201cRich.\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \u201cLet me die with the Philistines\u201d (Jud. xvi. 20). As to <span>\u05d5\u05d9\u05ea\u05df</span> \u201che longed to give;\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i><sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i> comp. <span>\u05d5\u05d9\u05dc\u05d7\u05dd</span> \u201cand he intended to fight\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \u201cbecause he had done no violence.\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span>\u05d1\u05bc\u05c7\u05de\u05d5\u05c2\u05ea</span> does not change in the construct state into <span>\u05d1\u05bc\u05b0\u05de\u05d5\u05c2\u05ea</span>, as is the case in <span>\u05d1\u05bc\u05b0\u05de\u05c2\u05ea\u05c7\u05d9\u05d5</span>, I answer, that this noun has two forms in the plural, like <span>\u05e1\u05e8\u05d9\u05e1</span> \u201cofficer:\u201d <span>\u05e1\u05c7\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Gen. xl. 7); and <span>\u05e1\u05b0\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Est. vi. 14).'],
            [u'<span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05d0\u05d5\u05c2</span> <em>To bruise him</em>. It is in form similar to <span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05c2</span>, \u201cto speak with him\u201d (Gen. xxxvii. 4). It is Piel. <span>\u05d4\u05d7\u05dc\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span>\u05dc\u05f4\u05d4</span>, but conjugated like a verb <span><sup>10</sup><i class="footnote">The Hiphil of the verb <span>\u05dc\u05f4\u05d0</span> has Hirek in the second syllable followed by <span>\u05d9\u05d0</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d0</span> \u201che called,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05b4\u05d9\u05d0</span>, while the Hiphil of the verb <span>\u05dc\u05f4\u05d4</span> has Kamez followed by <span>\u05d4</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d4</span> \u201che met,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05c7\u05d4</span>. This distinction is, however, not always adhered to: so here <span>\u05d4\u05d7\u05dc\u05b4\u05d9</span>, the apocopated form of <span>\u05d4\u05d7\u05dc\u05b4\u05d9\u05d0</span>, instead of <span>\u05d4\u05d7\u05dc\u05c7\u05d4</span> the root being <span>\u05d7\u05dc\u05d4</span>.</i>;\u05dc\u05f4\u05d0</span> comp. <span>\u05ea\u05d7\u05dc\u05d5\u05d0\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d7\u05dc\u05d4</span> \u201cthe sicknesses which the Lord hath laid upon it\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span>\u05d0\u05dd \u05ea\u05e9\u05d9\u05dd \u05d0\u05e9\u05dd \u05e0\u05e4\u05e9\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class="footnote">A. V., \u201cWhen thou shalt make his soul an offering for sin.\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class="footnote">The corresponding words of the Hebrew text are <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05e9\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span>\u05d9\u05e8\u05d0\u05d4</span>, which was wrongly changed into <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it.'],
            [u'<span>\u05de\u05e2\u05de\u05dc \u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05d0\u05d4 \u05d9\u05e9\u05d1\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class="footnote">A. V., \u201cHe shall see of the travail of his soul, and shall be satisfied.\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span>\u05e6\u05d3\u05d9\u05e7 \u05e2\u05d1\u05d3\u05d9 \u05dc\u05e8\u05d1\u05d9\u05dd \u05d1\u05d3\u05e2\u05ea\u05d5 \u05d9\u05e6\u05d3\u05d9\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class="footnote">A. V., \u201cShall my righteous servant justify many.\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class="footnote">The passage referred to, \u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow.'],
            [u'<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span>\u05d1\u05e8\u05d1\u05d9\u05dd</span> <em>with the great</em>\u2014comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8)\u2014to signify \u201cthe prophets,\u201d and understand by <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> <em>the strong</em> \u201cthe patriarchs.\u201d <sup>16</sup><i class="footnote">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span>\u05e8\u05d1\u05d9\u05dd</span> \u201cgreat,\u201d and <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cmighty\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span>\u05de\u05df \u05e2\u05e6\u05d5\u05de\u05d9\u05dd \u2550 \u05d0\u05ea \u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cof the strong;\u201d comp. <span>\u05d0\u05ea \u05d4\u05e2\u05d9\u05e8</span> \u201cfrom the city\u201d (Exod. ix. 29). <span>\u05ea\u05d7\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span>\u05d4\u05e2\u05e8\u05d4</span> <em>He poured out</em>. Some render it, \u201che has discovered;\u201d that is, \u201che has done publicly.\u201d I think it is to be compared with <span>\u05d5\u05ea\u05e2\u05e8</span> \u201cand she emptied\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class="footnote"><span>\u05ea\u05bc\u05b0\u05e2\u05b7\u05e8</span> the apocopated form of <span>\u05ea\u05bc\u05b0\u05e2\u05c7\u05e8\u05b6\u05d4</span> is Piel, <span>\u05d4\u05b6\u05e2\u05b1\u05e8\u05b8\u05d4</span> is Hiphil.</i> and especially with <span>\u05d0\u05dc \u05ea\u05e2\u05e8 \u05e0\u05e4\u05e9\u05d9</span> \u201cdo not pour out my soul\u201d (Psalm cxli. 8), and to be rendered \u201che poured out.\u201d <span>\u05d5\u05d0\u05ea</span> And with. <span>\u05e4\u05e9\u05e2\u05d9\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \u201cthe transgressors,\u201d the heathen nations are meant.<sup>18</sup><i class="footnote">That vexed and illtreated Israel.</i>'],
            [u'I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class="footnote">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\u2014lxvi., have no inner connexion throughout, and that in this portion <span>\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant\u201d refers to Israel. His own opinion is, that \u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \u201cmy servant,\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \u201cI gave my back to the smiters,\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class="footnote">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>']],
           [[u'<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \u201cbarren\u201d and \u201ca woman that did not bear\u201d\u2014the latter attribute being the explanation of the former\u2014because of its small number. <span>\u05e6\u05d4\u05dc\u05d9 ,\u05e4\u05e6\u05d7\u05d9</span>. I have already explained these two words.<sup>1</sup><i class="footnote">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span>\u05dc\u05d0 \u05d7\u05dc\u05d4</span> <em>That didst not travail with child</em>. Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14); repeat <span>\u05e2\u05e7\u05e8\u05d4</span> \u201cO barren\u201d before <span>\u05de\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4 .\u05d7\u05dc\u05d4 \u05dc\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class="footnote">The explanation introduced by the words <span>\u05e2\u05dc \u05d3\u05e2\u05ea \u05e8\u05de\u05f4\u05d4 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da \u05d0\u05de\u05ea</span>, \u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\u201d refers doubtlessly to the words <span>\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4</span>, \u201cthe children of the married woman.\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span>\u05d1\u05e2\u05dc</span>), that is, every nation that has its own king, is meant here by <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> \u201cthe married wife.\u201d<sup>3</sup><i class="footnote">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>'],
            [u'<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span>\u05d9\u05d8\u05d5</span> <em>Let them stretch forth</em>. Let \u201cthe children of the desolate\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class="footnote">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8</span> \u201cand one said\u201d (Gen. xlviii. 1). <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05db\u05d9</span> <em>Prevent</em><sup>5</sup><i class="footnote">A. V., \u201cSpare not.\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\u2014The restoration of the towns and villages is meant by this figure.'],
            [u'<span>\u05ea\u05e4\u05e8\u05d5\u05e6\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class="footnote">A. V., \u201cThou shalt break forth.\u201d</i> Comp. <span>\u05d5\u05e4\u05e8\u05e6\u05ea</span> \u201cand thou shalt spread abroad\u201d (Gen. xxviii. 14). Some connect it with <span>\u05e4\u05e8\u05e5</span> \u201cto break forth\u201d<sup>7</sup><i class="footnote">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \u201cthey\u201d refers to <span>\u05d6\u05e8\u05e2\u05da</span> \u201cthy seed.\u201d<sup>8</sup><i class="footnote">I. E. makes this observation, as if to say, that in spite of the change in number (<span>\u05d9\u05d9\u05e8\u05e9</span> sing., <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> pl.) the noun <span>\u05d6\u05e8\u05e2\u05da</span> is the subject to both verbs.</i>'],
            [u'<span>\u05dc\u05d0 \u05ea\u05d7\u05e4\u05d9\u05e8\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span>\u05d5\u05d7\u05e4\u05e8\u05d4</span> \u201cand shall be confounded\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class="footnote">This is the translation of the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05dc\u05d5\u05ea \u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>; but <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> is rather suspicious; for first, the third person <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span>\u05d2\u05dc\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe stay of the Israelites in Egypt is meant.\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class="footnote"><span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>, according to this explanation, is \u201cthy vigour\u201d or \u201cthe period of thy vigour\u201d\u2014that is, the period of the independence of the Israelites, the opposite of <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span> \u201cthy widowhood,\u201d the period of weakness and bereavement. According to the former explanation, <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> \u201cthy youth\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span>, \u201cthy widowhood,\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence.'],
            [u'<span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05c2\u05b7\u05d9\u05b4\u05da\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class="footnote"><span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05b9\u05b7\u05d9\u05b4\u05da\u05b0</span> instead of <span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b5\u05da\u05b0 ,\u05e2\u05d5\u05b9\u05e9\u05b9\u05b5\u05da\u05b0</span>.</i> comp. <span>\u05d1\u05bc\u05b0\u05e2\u05e9\u05c7\u05c1\u05d9\u05d5</span> \u201cin Him that made him\u201d (Ps. cxlix. 2); <span>\u05d0\u05dc\u05d4\u05d9\u05dd</span> \u201cGod;\u201d <span>\u05d0\u05d3\u05d5\u05e0\u05d9\u05dd</span> \u201cLord;\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class="footnote">I. E. calls this form <span>\u05d3\u05e8\u05da \u05db\u05d1\u05d5\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span>\u05d1\u05d5\u05e2\u05dc\u05d9\u05da</span> \u201cThine husband\u201d is here used for <span>\u05de\u05dc\u05db\u05da</span> \u201cthy King.\u201d and <span>\u05e2\u05e9\u05d9\u05da</span> \u201cthy Maker\u201d for <span>\u05d0\u05dc\u05d4\u05d9\u05da</span> \u201cthy God.\u201d<sup>13</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05e0\u05d4 \u05d8\u05e2\u05dd \u05d1\u05d5\u05e2\u05dc\u05d9\u05da \u05db\u05de\u05d5 \u05de\u05dc\u05db\u05da \u05d5\u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05de\u05d5</span>. Lit. The meaning of \u201cthy husband\u201d is \u201cthy king and thy God,\u201d as <em>e.g</em>.; in his remark on <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span>\u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span> from <span>\u05de\u05dc\u05db\u05da</span>, and consider it as the explanation of <span>\u05d5\u05e2\u05e9\u05d9\u05da</span>, which is to be supplied; the emended text would be <span>\u05d5\u05e2\u05e9\u05d9\u05da \u05db\u05de\u05d5 \u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\u201d etc., (Zeph. iii. 9).'],
            [u'<em>As a woman forsaken</em>, etc. \u201cThe reproach of Israel\u2019s widowhood,\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \u201cthy Maker is thy husband,\u201d etc., (ver. 5)\u2014<span>\u05e2\u05e6\u05d5\u05d1\u05ea</span> \u201cgrieved\u201d is an adjective, not a participle, which it resembles in form\u2014the text continues therefore, \u201cthe Lord hath called thee.\u201d<sup>14</sup><i class="footnote">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span>\u05d5\u05d0\u05e9\u05ea \u05e0\u05e2\u05d5\u05e8\u05d9\u05dd \u05db\u05d9 \u05ea\u05de\u05d0\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class="footnote">A. V., \u201cWhen thou wast refused.\u201d</i> thou hast been.'],
            [u'<span>\u05d1\u05e8\u05d2\u05e2</span> <em>For a moment</em>. The preposition <span>\u05d1</span> is here pleonastic as in <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span> \u201cat the beginning\u201d <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05e0\u05d4</span> \u201cat first.\u201d<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05df</span>; but since this word has the meaning \u201cin the first month,\u201d it is to be emended into <span>\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span>, \u201cat first;\u201d comp. I. E. on i. 26.\u2014The <span>\u05d1</span> in <span>\u05d1\u05e8\u05d2\u05e2</span> may justly be considered as superfluous, since <span>\u05e8\u05d2\u05e2</span> is here used as a noun, and the accusative without the preposition <span>\u05d1</span> would likewise express the duration of time. This is not the case with <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span>, which without the preposition is a noun, \u201cthe beginning;\u201d with the preposition it is an adverb meaning \u201cat first.\u201d</i> Some say that the meaning of <span>\u05e8\u05d2\u05e2</span> is \u201crebuke;\u201d comp. <span>\u05e8\u05d5\u05d2\u05e2</span> \u201cwho rebuketh.\u201d<sup>17</sup><i class="footnote">A. V., \u201cThat divided.\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class="footnote">By the parallelism <span>\u05e8\u05d2\u05e2</span> is the opposite of <span>\u05e8\u05d7\u05de\u05d9\u05dd</span> \u201cmercy.\u201d</i>'],
            [u'<span>\u05d1\u05e9\u05e6\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \u201cI hid my face for a moment.\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness.'],
            [u'<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class="footnote">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \u201cNeither will I again smite any more every thing living as I have done,\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class="footnote">I. E. could better refer to the same word <span>\u05e7\u05e6\u05e3</span> \u201cwrath,\u201d used before (ver. 8).</i>'],
            [u'<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05dc\u05de\u05da</span> \u201cthy peace,\u201d instead of <span>\u05e9\u05dc\u05de\u05d9</span> \u201cmy peace.\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span>\u05ea\u05de\u05d5\u05d8\u05d9\u05e0\u05d4</span> <em>Shall be removed</em>. It is the same form as <span>\u05ea\u05e9\u05d5\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span>\u05e2\u05f4\u05d5</span> has two forms.<sup>22</sup><i class="footnote"><span>\u05e0\u05c7\u05d4</span> with preceding Sheva, and <span>\u05e0\u05c7\u05d4</span> with preceding Segol (<span>\u2013\u05b6\u05d9</span>); <em>e.g</em>., <span>\u05ea\u05bc\u05c7\u05e9\u05b9\u05c1\u05d1\u05b0\u05e0\u05c7\u05d4</span> and <span>\u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span></i>'],
            [u'<span>\u05e1\u05d5\u05e2\u05e8\u05d4</span> \u201cTempestuous;\u201d comp. <span>\u05e1\u05d5\u05e2\u05e8</span> (Jon. i. 11); or \u201cTossed with tempest.\u201d Jerusalem is meant.<sup>22a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05d9\u05d0 \u05d6\u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>; either <span>\u05d5\u05d4\u05d9\u05d0</span> or <span>\u05d6\u05d0\u05ea</span> is superfluous, or <span>\u05d1\u05ea</span> is to be read instead of <span>\u05d6\u05d0\u05ea</span>.</i> <span>\u05e4\u05d5\u05da</span> A precious stone of black colour. Some think that it is the same as <span>\u05e0\u05e4\u05da</span>, \u201can emerald\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span>\u05e1\u05e4\u05d9\u05e8\u05d9\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class="footnote">Saadiah is of opinion that <span>\u05e1\u05e4\u05d9\u05e8</span> signifies a stone of white colour, because of the expression <span>\u05dc\u05d1\u05e0\u05ea \u05d4\u05e1\u05e4\u05d9\u05e8</span>, \u201cthe white colour of the sapphire\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \u201cthe pavement of a sapphire stone,\u201d and infers, by means of the rule of parallelism, that <span>\u05e1\u05e4\u05d9\u05e8</span> has the same colour as <span>\u05e4\u05e0\u05d9\u05e0\u05d9\u05dd</span>, of which the verb <span>\u05d0\u05d3\u05de\u05d5</span> \u201cthey are red\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7).'],
            [u'<span>\u05db\u05d3\u05db\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span>\u05d5\u05e9\u05de\u05e9\u05ea\u05d9\u05da</span> <em>And thy windows</em>. It is derived from <span>\u05e9\u05de\u05e9</span> \u201csun.\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class="footnote"><span>\u05e9\u05de\u05e9\u05d4</span> is the name of the aperture through which the sunlight (<span>\u05e9\u05de\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span>\u05d9\u05e9\u05d9\u05de\u05d5 \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d5\u05d4\u05df \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span>\u05d5\u05d4\u05df \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d9\u05e9\u05d9\u05de\u05d5 \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span> \u201cand these are transparent things which are put in the windows.\u201d</i> in stately palaces. <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class="footnote">A. V., \u201cAnd thy gates.\u201d</i> And the windows of thy gates.<sup>26</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05d4\u05dd \u05d4\u05de\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span>\u05d5\u05d4\u05dd</span> \u201cand these\u201d could refer; secondly, <span>\u05e9\u05de\u05e9\u05d5\u05ea</span> is derived from <span>\u05e9\u05de\u05e9</span> \u201csun,\u201d and not from the verb <span>\u05e9\u05de\u05e9</span> \u201cto serve\u201d or \u201cto attend;\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u0597 \u05e9\u05de\u05e9\u05d5\u05ea \u05e9\u05e2\u05e8\u05d9\u05da \u05d5\u05d4\u05df \u05d4\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>. The translation is based on this suggestion.</i> <span>\u05d0\u05e7\u05d3\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span>\u05d0</span> is prosthetic; comp. <span>\u05e7\u05d3\u05d7\u05d4</span> \u201cis kindled\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value.'],
            [u'<span>\u05dc\u05de\u05d5\u05d3\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class="footnote">Comp. c. iii., Note 5.</i> and is used as a synonym of <span>\u05ea\u05dc\u05de\u05d9\u05d3</span> \u201cpupil.\u201d <span>\u05d5\u05e8\u05d1</span> <em>And great shall be</em>. It is a verb; the <span>\u05d5</span> turns the past into the future.'],
            [u'<span>\u05ea\u05db\u05e0\u05e0\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span>\u05ea</span> is omitted and compensated by the Dagesh in the <span>\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05db\u05d9\u05dd</span> \u201cthe kings\u201d of the Hebrew text is perhaps a corruption of <span>\u05d4\u05de\u05dc\u05db\u05d5\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power.'],
            [u'<span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span>. According to R. Jonah: \u201cthey will surely gather together;\u201d comp. <span>\u05de\u05de\u05d2\u05d5\u05e8\u05d5\u05ea</span> \u201cbarns,\u201d<sup>28</sup><i class="footnote">Lit., \u201cthe places where the corn is gathered together.\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \u201cIs it possible, that any alliance should be made except with my permission ?\u201d (The alliance between Gog and Magog is here referred to.) \u201cHe who is now thy ally, and will then become thy enemy, will fall.\u201d<sup>29</sup><i class="footnote">This explanation seems to be based on the meaning of the two prepositions <span>\u05d0\u05ea\u05da</span> and <span>\u05d0\u05ea ;\u05e2\u05dc\u05d9\u05da</span> \u201cwith\u201d indicates alliance, friendship; <span>\u05e2\u05dc</span> \u201cagainst,\u201d enmity and war.</i> I take <span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span>\u05e2\u05dc\u05d9\u05da \u05d9\u05e4\u05d5\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class="footnote">A. V., \u201cShall fall for thy sake.\u201d</i> The verb <span>\u05e0\u05e4\u05dc</span> has here the same meaning as in <span>\u05d0\u05dc \u05d4\u05db\u05e9\u05d3\u05d9\u05dd \u05d0\u05ea\u05d4 \u05e0\u05d5\u05e4\u05dc</span> \u201cthou fallest away to the Chald\u04d5ans\u201d (Jer. xxxvii. 13); and in <span>\u05e2\u05dc \u05e4\u05e0\u05d9 \u05db\u05dc \u05d0\u05d7\u05d9\u05d5 \u05e0\u05e4\u05dc</span> \u201che surrendered to all his brethren\u201d (Gen. xxv. 18); namely: \u201cto submit to the authority of.\u201d<sup>31</sup><i class="footnote">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span>\u05e0\u05e4\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \u201cto surrender,\u201d is not even mentioned there.</i>'],
            [u'<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span>\u05d5\u05de\u05d5\u05e6\u05d9\u05d0 \u05db\u05dc\u05d9 \u05dc\u05de\u05e2\u05e9\u05d4\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class="footnote">A. V., \u201cAn instrument for his work.\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith.'],
            [u'<span>\u05d9\u05d5\u05e6\u05e8 \u05e2\u05dc\u05d9\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span>\u05d9\u05d5\u05e6\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span>\u05d9\u05d5\u05e1\u05e8</span> \u201cis taken away,\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \u201cany weapon,\u201d etc.<sup>33</sup><i class="footnote">This same opinion, that the phrase \u201cevery tongue,\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \u201cIt is a figurative expression.\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land.']],
           [[u'<span>\u05d4\u05d5\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class="footnote">As to the verb \u201cto eat\u201d being used in a figurative sense, signifying \u201cto learn,\u201d \u201cto perceive.\u201d</i> \u201cEat this roll,\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class="footnote">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class="footnote">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\u2019s Song ii. 4.\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>'],
            [u'<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class="footnote">By the term <span>\u05d7\u05db\u05de\u05d5\u05ea \u05e0\u05db\u05e8\u05d9\u05d5\u05ea</span> \u201cprofane science,\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span>\u05d1\u05d3\u05e9\u05df</span> <em>In fatness</em>. Comp. <span>\u05d3\u05e9\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class="footnote">A second explanation is indicated by I. E. in the additional words <span>\u05d0\u05d5 \u05d8\u05e2\u05de\u05d5</span> \u201cor its meaning is;\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span>\u05d0\u05d5 \u05d8\u05e2\u05dd</span>; the two words have therefore been omitted in the translation.</i>'],
            [u'<span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span>\u05e1\u05d5\u05e8\u05d4 \u05d0\u05dc\u05d9</span> \u201cturn in to me\u201d (Jud. iv. 18).<sup>6</sup><i class="footnote"><span>\u05d4\u05dc\u05da</span> \u201cto go\u201d signifies removal from the place of him that speaks, <span>\u05d1\u05d5\u05d0</span> \u201cto come,\u201d approach to it. The preposition <span>\u05d0\u05dc\u05d9</span> demands the verb <span>\u05d5\u05d1\u05d5\u05d0\u05d5</span>, while the verb <span>\u05d5\u05dc\u05db\u05d5</span> demands <span>\u05de\u05de\u05e0\u05d9</span>; I. E. therefore explains the words <span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> as an elliptical phrase, meaning, \u201cand go from your place and come unto me.\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \u201cmy mercy will I keep for him for evermore,\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \u201cDavid\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \u201cIsrael\u201d for the same reason;<sup>7</sup><i class="footnote">See I. E. on xlix. 3.</i> and the meaning of <span>\u05d4\u05e0\u05d0\u05de\u05e0\u05d9\u05dd \u05d7\u05e1\u05d3\u05d9 \u05d3\u05d5\u05d3</span> is in that case: \u201cfor the kindness of Messiah is sure.\u201d<sup>8</sup><i class="footnote">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span> \u201can everlasting covenant.\u201d According to the first explanation the \u201ceverlasting covenant\u201d promised here, is compared with \u201cthe everlasting covenant\u201d which God made with King David.</i> This explanation is supported by the next verse.'],
            [u'<em>Behold, I have given him</em>, namely, Messiah. <span>\u05dc\u05d0\u05de\u05d9\u05dd</span> \u201cThe people,\u201d the <span>\u05dc</span> being radical; or \u201cto the people,\u201d the <span>\u05dc</span> being a preposition.<sup>9</sup><i class="footnote">There are in Hebrew two words which signify \u201cnation,\u201d namely: <span>\u05d0\u05b9\u05dd</span> and <span>\u05dc\u05d0\u05b9\u05dd</span>; pl. <span>\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (Ps. cxvii. 1) and <span>\u05dc\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span>\u05d5\u05de\u05e6\u05d5\u05d4</span> And one that issues commands.<sup>10</sup><i class="footnote">This remark appears to be quite superfluous, since <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b5\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span>, but the construct state of the noun <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span> \u201ccommander.\u201d See Kimchi ad locum.</i>'],
            [u'<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \u201cI called my servant,\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class="footnote">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span>\u05e4\u05d0\u05e8\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class="footnote">The regular form of the two verbs is: <span>\u05e2\u05c7\u05e0\u05b0\u05da\u05b8 ,\u05e4\u05bc\u05b0\u05d0\u05b5\u05e8\u05b0\u05da\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span>\u05e2\u05c7\u05e0\u05c7\u05da\u05b0</span> \u201cHe hath answered thee\u201d (xxx. 19).'],
            [u'<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class="footnote">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \u201cwhile the decree is not yet resolved upon:\u201d in a similar way the phrase, \u201cwhile He is near\u201d is to be explained, namely, \u201cwhile He permits His glory to rest upon the temple.\u201d<sup>14</sup><i class="footnote">The words <span>\u05e8\u05de\u05d6 \u05dc\u05e9\u05db\u05d9\u05e0\u05d4 \u05e9\u05d4\u05d9\u05d0 \u05d1\u05de\u05e7\u05d3\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \u201cwhile the decree is not yet resolved upon.\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span>\u05d0\u05d5</span> \u201cor\u201d before <span>\u05e8\u05de\u05d6</span> has been dropped; and have restored it in the translation.</i>'],
            [u'<em>Let the wicked forsake</em>, etc. This is the explanation of \u201cSeek ye the Lord,\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span>\u05d5\u05d0\u05d9\u05e9 \u05d0\u05d5\u05df \u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span>\u05d9\u05e2\u05d6\u05d1</span> \u201clet him forsake.\u201d The principal points, \u201cthe thought and the deed\u201d are mentioned by the prophet.<sup>15</sup><i class="footnote">According to I. E. <span>\u05d3\u05e8\u05da</span> signifies the way of action, the practice, contrasted with <span>\u05de\u05d7\u05e9\u05d1\u05d4</span> \u201cthought,\u201d \u201cplan.\u201d</i> <em>He will abundantly pardon</em> the iniquities.'],
            [u'<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19).'],
            [u'<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class="footnote">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span>\u05de\u05e9\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span>\u05db\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>'],
            [u'<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater.'],
            [u'<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets.'],
            [u'<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class="footnote">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \u201cAnd they shall bring all your brethren upon horses,\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class="footnote">To the Babylonian exile and the Roman exile.</i> <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class="footnote">Comp. Dan. ii. 35, v. 19.</i> <span>\u05d5\u05de\u05d7\u05d4</span> \u201cand shall reach\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class="footnote">The two verbs compared by I. E. are not the same, the one is <span>\u05dc\u05f4\u05d4</span>, the other <span>\u05dc\u05f4\u05d0</span>; but <span>\u05d0</span> and <span>\u05d4</span> interchange. The word <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> before <span>\u05d5\u05de\u05d7\u05d4</span> seems to be a corruption of <span>\u05d5\u05de\u05d2\u05d6\u05e8\u05ea\u05d5</span>; since <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> is not derived from <span>\u05de\u05d7\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span>\u05de\u05d7\u05d0</span>, \u201cto join,\u201d \u201cto clap,\u201d or \u201cto strike.\u201d</i>'],
            [u'<span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e5</span> <em>The thorn</em>. Comp. <span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> \u201cthe thorns\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span>\u05e1\u05e8\u05e4\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class="footnote">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>']],
           [[u'<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \u201csalvation is near to come.\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins.'],
            [u'<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> <em>From polluting it</em>. It is certain that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> indicates the feminine gender;<sup>1</sup><i class="footnote">It is generally believed that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> is radical and that it is formed from <span>\u05e9\u05d1\u05ea</span>, like <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05c7\u05d1</span> \u201cthief\u201d from <span>\u05d2\u05bc\u05c7\u05e0\u05b7\u05d1</span> \u201cto steal.\u201d I. E. either derives the word from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto rest,\u201d or believes that one <span>\u05ea</span> has been dropped.</i> the masculine pronoun <span>\u05d5\u05b9</span> refers to the masculine noun <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d which may be supplied before <span>\u05e9\u05d1\u05ea</span>, or to the verbal noun <span>\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05bc\u05e8</span> implied in the verb <span>\u05e9\u05c1\u05b9\u05de\u05b5\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class="footnote">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span>\u05d5\u05b9</span> in <span>\u05d5\u05ea\u05e6\u05e4\u05e0\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span>\u05e9\u05e0\u05d9 \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd</span> \u201cthe two men;\u201d it is therefore explained to refer to the noun <span>\u05dc\u05e7\u05d7</span> \u201cthe taking\u201d contained in the verb <span>\u05d5\u05ea\u05e7\u05d7</span> \u201cand she took,\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span>\u05ea\u05e7\u05d5\u05dd</span> (Prov. xv. 22) is <span>\u05e2\u05e6\u05d4</span> \u201ccounsel,\u201d which is contained in the participle <span>\u05d9\u05d5\u05e2\u05e6\u05d9\u05dd</span> \u201cthey that give counsel.\u201d The masculine suffix <span>\u05d5\u05b9</span> in <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> is in the same way explained to refer to the masculine noun <span>\u05e9\u05de\u05d5\u05e8</span> \u201cthe keeping,\u201d contained in the participle <span>\u05e9\u05de\u05e8</span> \u201cwho keepeth.\u201d</i> compare the remark of R. Moses Hakkohen on <span>\u05d5\u05b7\u05ea\u05bc\u05b4\u05e6\u05b0\u05e4\u05bc\u05b0\u05e0\u05d5\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \u201cthe taking;\u201d<sup>3</sup><i class="footnote">A. V., \u201cAnd hid them.\u201d</i> compare also <span>\u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05e2\u05e6\u05d4 \u05ea\u05e7\u05d5\u05dd \u2550 \u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05ea\u05e7\u05d5\u05dd</span>, \u201cin the multitude of counsellors it is established\u201d<sup>4</sup><i class="footnote">A. V., \u201cBut in multitude of counsellors they (the purposes <span>\u05de\u05d7\u05e9\u05d1\u05d5\u05ea</span>) are established.\u201d</i> (Prov. xv. 22), the word <span>\u05e2\u05e6\u05d4</span> being supplied.'],
            [u'<em>The son of the stranger</em>. The true proselytes. <span>\u05d4\u05b7\u05e0\u05bc\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span>\u05d4</span>, which is here equivalent to the relative <span>\u05d0\u05e9\u05e8</span> \u201cthat;\u201d comp. <span>\u05d4\u05d4\u05dc\u05d1\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24)<sup>5</sup><i class="footnote">The past of the Niphal of <span>\u05dc\u05d5\u05d4</span> is <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span>, the participle <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05b6\u05d4</span> m., <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> f. Because of the preceding <span>\u05d1\u05df \u05d4\u05e0\u05db\u05e8</span> the masculine is here required, and <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> is consequently the past, third person masculine; the <span>\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9\u2550\u05d9\u05d1\u05d3\u05d9\u05dc\u05b7\u05e0\u05d9</span> \u201cThe Lord will separate me.\u201d Comp. <span>\u05d9\u05d0\u05d4\u05d1\u05b7\u05e0\u05d9</span> \u201c(my husband) will love me\u201d (Gen. xxix. 32).<sup>6</sup><i class="footnote">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05b4\u05d9\u05dc\u05b7\u05e0\u05b4\u05d9</span> instead of <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children.'],
            [u'<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class="footnote">The words \u201con account of God having rested on that day\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord.'],
            [u'<span>\u05d9\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13.'],
            [u'<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \u201cthe sons of the strangers,\u201d because they are the last named (ver. 3). Comp. \u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments.'],
            [u'<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41).'],
            [u'<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class="footnote">The words of the Hebrew text are: <span>\u05db\u05d9 \u05d0\u05dd \u05e2\u05dc\u05d5 \u05de\u05d1\u05d1\u05dc \u05d5\u05de\u05e2\u05d9\u05dc\u05dd \u05d5\u05de\u05d0\u05e9\u05d5\u05e8</span>. It is impossible to make sense of these words; <span>\u05d0\u05dd</span> is probably the cause of the confusion, and if we replace it by <span>\u05d4\u05dd</span>, \u201cthey,\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \u201cthe outcasts of Israel\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span>\u05d0\u05dd</span> into <span>\u05e2\u05de\u05d4\u05dd</span> \u201cwith them;\u201d and to translate the phrase thus: \u201cFor people of Babylon, Elam, Assyria went up with them\u201d (the Israelites). The remark would in that case not explain the expression \u201coutcasts of Israel,\u201d but the word <span>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span><sup>8a</sup><i class="footnote"><span>\u05d5\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span> of the Hebrew text is probably a corruption of <span>\u05d5\u05f4\u05f4\u05d5 \u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>.</i>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>, \u201cthat are gathered unto him,\u201d refers to Israel.'],
            [u'<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span>\u05d0\u05ea\u05d9\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span>\u05d0\u05ea\u05d4</span> \u201cto come;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4</span>, \u201cand He came\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other.'],
            [u'<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span>\u05dc\u05e0\u05d1\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span>\u05d4\u05d6\u05d9\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class="footnote">A. V., \u201cSleeping.\u201d</i> It is hap. leg.; the <span>\u05d4</span> is radical as in <span>\u05d4\u05d5\u05e8\u05d5 \u05d5\u05d4\u05e0\u05d5</span> \u201cconceiving and uttering\u201d (lix. 13).<sup>10</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05d5\u05e8\u05d9\u05dd \u05d5\u05d4\u05d5\u05d2\u05d9\u05dd</span>; but since those words do not occur in the Bible, the words <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span> have been substituted for them. I. E. read perhaps <span>\u05d4\u05e8\u05d9\u05dd \u05d5\u05d4\u05d2\u05d9\u05dd</span> instead of <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span>.</i> The participle Hiphil has always <span>\u05de</span> at the beginning.\u2014R. Jonah says that the Targum renders <span>\u05d4\u05d6\u05d9\u05dd</span> by <span>\u05e0\u05d9\u05d9\u05de\u05d9\u05df</span> \u201cslumbering,\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class="footnote">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \u201cthe slumberers.\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea.'],
            [u'<span>\u05e2\u05d6\u05d9 \u05e0\u05e4\u05e9</span> <em>Greedy</em>. The word <span>\u05e0\u05e4\u05e9</span> is mostly used in Scripture to express the \u201cappetitive soul;\u201d<sup>12</sup><i class="footnote">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span>\u05e0\u05e4\u05e9</span>, \u201csoul,\u201d are mentioned there; one of them, which is mostly understood by <span>\u05e0\u05e4\u05e9</span>, is <span>\u05e0\u05e4\u05e9 \u05d4\u05e6\u05d5\u05de\u05d7\u05ea</span> or <span>\u05e0\u05e4\u05e9 \u05d4\u05de\u05ea\u05d0\u05d5\u05d4</span>, \u201cthe vegetative or appetitive soul.\u201d</i> comp. <span>\u05d5\u05e0\u05e4\u05e9\u05d5 \u05de\u05d0\u05db\u05dc \u05ea\u05d0\u05d5\u05d4</span> \u201cand his soul (abhorreth) dainty meat\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span>\u05e2\u05d6\u05d5\u05ea \u05e0\u05e4\u05e9</span> \u201cgreediness;\u201d<sup>12a</sup><i class="footnote">Lit., \u201cStrength of appetite.\u201d</i> \u201cthey can never have enough.\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span>\u05d4\u05d1\u05d9\u05df</span> <em>Understand</em>. It is infinitive. <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span>\u05de\u05d4 \u05d1\u05e6\u05e2</span> \u201cwhat profit is there\u201d (Ps. xxx. 10). <span>\u05de\u05e7\u05e6\u05d4\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class="footnote">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span>\u05d0\u05d9\u05e9</span>, and also <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> are preceding. The similar phrase, <span>\u05db\u05dc \u05d4\u05e2\u05dd \u05de\u05e7\u05e6\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span>\u05de\u05e7\u05e6\u05d4\u05d5</span>, \u201ceveryone, from whatever quarter he might come.\u201d</i>'],
            [u'<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \u201cCome, let us buy wine.\u201d <span>\u05d5\u05e0\u05e1\u05d1\u05d0\u05d4 \u05e9\u05db\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class="footnote"><span>\u05de\u05e9\u05db\u05e8</span> in the Hebrew text is probably a corruption of <span>\u05e0\u05e9\u05ea\u05db\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span>\u05e1\u05d1\u05d0</span> means \u201cto drink too much.\u201d Comp. I. E. on Deut. xxi. 20.\u2014To explain <span>\u05e9\u05db\u05e8</span> by <span>\u05de\u05e9\u05db\u05e8</span> \u201cof strong drink\u201d would be wrong, since <span>\u05e1\u05d1\u05d0</span> does not govern the preposition <span>\u05de\u05df</span> \u201cof;\u201d and would not be supported by the phrase quoted.</i> Comp. <span>\u05e1\u05d1\u05d0\u05d9 \u05d9\u05d9\u05df</span> \u201cwine-bibbers\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span>\u05d9\u05ea\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting.']],
           [[u'<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city.'],
            [u'<span>\u05d9\u05d1\u05d0 \u05e9\u05dc\u05d5\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \u201cThou shalt die in peace\u201d (Jer. xxxiv. 5); \u201cAnd thou shalt go to thy fathers in peace\u201d (Gen. xv. 15). <span>\u05d9\u05e0\u05d5\u05d7\u05d5 \u05e2\u05dc \u05de\u05e9\u05db\u05d1\u05d5\u05ea\u05dd \u05d4\u05dc\u05da \u05e0\u05db\u05d7\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class="footnote">A. V., \u201cThey shall rest in their beds, each one walking in his uprightness.\u201d</i> Comp. <span>\u05d0\u05d7\u05e8\u05d9 \u05d9\u05d9 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05ea\u05dc\u05db\u05d5</span> \u201cye shall walk after the Lord your God\u201d (Deut. xiii. 5). Some explain the verse thus: \u201cPeace and tranquillity shall come to them, and they that walk,\u201d etc.<sup>2</sup><i class="footnote">According to the first explanation <span>\u05d1\u05e9\u05dc\u05d5\u05dd \u2550 \u05e9\u05dc\u05d5\u05dd</span> \u201cin peace,\u201d and the subject <span>\u05d4\u05e6\u05d3\u05d9\u05e7</span> \u201cthe righteous\u201d must be supplied, which is the subject to <span>\u05d9\u05d1\u05d0</span> as well as to <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>; to the latter in a collective sense. According to the second explanation <span>\u05e9\u05dc\u05d5\u05dd</span> is the subject to <span>\u05d9\u05d1\u05d5\u05d0</span>, and <span>\u05e9\u05dc\u05d5\u05dd</span> together with <span>\u05d4\u05e9\u05e7\u05d8</span> \u201ctranquillity\u201d (which must be supplied), the subject to the plural form <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>, \u201cthey shall rest.\u201d But whence we have to get the supplementary <span>\u05d4\u05e9\u05e7\u05d8</span> is not explained.</i> <span>\u05e0\u05b4\u05db\u05b0\u05d7\u05d5\u05b9 \u2550 \u05e0\u05b0\u05db\u05b9\u05d7\u05d5\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class="footnote">I. E. supposes here the form <span>\u05e0\u05b9\u05db\u05b7\u05d7 \u2550 \u05e0\u05b6\u05db\u05b7\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>'],
            [u'<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span>\u05d1\u05e0\u05d9 \u05e2\u05d5\u05e0\u05e0\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span>\u05d5\u05e2\u05e0\u05e0\u05d9\u05dd</span> \u201cand sorcerers\u201d (ii. 6). <span>\u05d6\u05e8\u05e2 \u05de\u05e0\u05d0\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class="footnote"><span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> is either an elliptical phrase \u201cand of her that is a whore\u201d or a noun (<span>\u05d6\u05d5\u05e0\u05d4 \u2550 \u05ea\u05d6\u05e0\u05d4</span>) with the prefix <span>\u05d5\u05b0\u05d4\u05b7 \u2550 \u05d5\u05b7</span> \u201cand the.\u201d</i> The sense of the whole is: Men and women, both are bad.'],
            [u'<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us.'],
            [u'<span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd \u05d1\u05d0\u05dc\u05d9\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class="footnote">The noun <span>\u05d0\u05dc\u05d9\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd</span> \u201cWho are conceived,\u201d similar in form to <span>\u05d4\u05e0\u05e6\u05d1\u05d9\u05dd</span> \u201cthat stood\u201d (Gen. xlv. 1), is the Niphal of <span>\u05d9\u05d7\u05dd</span> \u201cto conceive;\u201d comp. <span>\u05d1\u05db\u05dc\u05bc \u05d9\u05b7\u05d7\u05b5\u05dd</span> \u201cwhensoever (the stronger cattle) did conceive\u201d (Gen. xxx. 41). This expression is the description of \u201cchildren of transgression\u201d (ver. 4); comp., \u201cAnd in sin did my mother conceive me\u201d (Ps. li. 7). <span>\u05e9\u05d7\u05d8\u05d9 \u05d4\u05d9\u05dc\u05d3\u05d9\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span>\u05d5\u05d0\u05e9\u05d7\u05d8</span> \u201cand I pressed\u201d<sup>5</sup><i class="footnote">I. E. read <span>\u05e9\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span> instead of <span>\u05e9\u05c1\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children.'],
            [u'<span>\u05d1\u05d7\u05dc\u05e7\u05d9</span> <em>Among the smooth stones</em>. Comp. <span>\u05d7\u05dc\u05d5\u05e7\u05d9 \u05d0\u05d1\u05e0\u05d9\u05dd</span> \u201csmooth stones\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span>\u05d0\u05e0\u05d7\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class="footnote">A. V., \u201cShould I receive comfort in these ?\u201d</i> the evil with which I intend to afflict thee. Some consider <span>\u05d0\u05e0\u05d7\u05dd</span> to be Hithpael and explain it: \u201cCould I receive comfort?\u201d But it is not necessary to depart from the usual meaning of <span><sup>7</sup><i class="footnote">\u201cShall I alter my mind ?\u201d \u201cShall I regret ?\u201d Comp. I. E. on Gen. vi. 6.</i>.\u05d0\u05b6\u05e0\u05bc\u05c7\u05d7\u05b5\u05dd</span>'],
            [u'<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly.'],
            [u'<em>Behind the doors also</em>, etc., that is, also privately. <span>\u05d6\u05db\u05e8\u05d5\u05e0\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class="footnote">A. V., \u201cThy remembrance.\u201d</i> Comp. <span>\u05d5\u05d6\u05db\u05e8\u05d5</span> \u201cthe scent thereof\u201d (Hos. xiv. 8); <span>\u05d0\u05d6\u05db\u05e8\u05ea\u05d4</span> \u201ca sweet savour\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span>\u05d2\u05dc\u05d9\u05ea \u05de\u05d0\u05ea\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class="footnote">A. V., \u201cThou hast discovered thyself to another than me.\u201d</i> who covered thee.<sup>9a</sup><i class="footnote">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span>\u05d5\u05ea\u05db\u05e8\u05ea</span> is here used instead of <span>\u05d5\u05ea\u05db\u05e8\u05ea\u05d9</span> as <span>\u05d5\u05ea\u05d5\u05db\u05dc</span> instead of <span>\u05d5\u05ea\u05d5\u05db\u05dc\u05d9</span> \u201cthou couldest\u201d (Jer. iii. 5). <span>\u05d5\u05ea\u05db\u05e8\u05ea \u05dc\u05da \u05de\u05d4\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span>\u05d0\u05d4\u05d1\u05ea \u05de\u05e9\u05db\u05d1\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class="footnote">A. V., \u201cThou lovedst their bed.\u201d</i> whom thou desiredst to lie with thee. <span>\u05d9\u05d3 \u05d7\u05d6\u05d9\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class="footnote">A. V., \u201cWhere thou sawest it.\u201d</i> It has the same meaning as <span>\u05d1\u05db\u05dc \u05de\u05e7\u05d5\u05dd \u05d0\u05e9\u05e8 \u05ea\u05e8\u05d0\u05d4</span> \u201cin every place, which thou seest\u201d (Deut. xii. 13).'],
            [u'<span>\u05d5\u05ea\u05e9\u05e8\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class="footnote">A. V., \u201cAnd thou wentest.\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class="footnote">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> \u201cand thou gavest a present,\u201d comp. <span>\u05d5\u05ea\u05e9\u05d5\u05e8\u05d4</span> \u201cand a present\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class="footnote">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \u201cHannagid\u201d means \u201cthe prince,\u201d and is a title given to men of distinction.</i> derives <span>\u05ea\u05e9\u05d5\u05e8\u05d4</span> from <span>\u05e9\u05d5\u05e8</span> \u201cto see,\u201d and explains it to signify \u201cthe fees for the vision and prophecy;\u201d according to this explanation <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> may be compared with <span>\u05d0\u05e9\u05d5\u05e8\u05e0\u05d5</span> \u201cI shall see him\u201d (Num. xxiv. 17), and explained \u201cthou didst go to see him.\u201d <em>With oil</em>. Oil was exported from Palestine. <span>\u05e6\u05d9\u05e8\u05d9\u05da</span> Thy messengers. <span>\u05d6\u05ea\u05e9\u05e4\u05d9\u05dc\u05d9</span> <em>And didst debase</em> thyself.'],
            [u'<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span>\u05e0\u05d5\u05d0\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class="footnote">I. E. supplies the masculine noun <span>\u05dc\u05d1\u05d9</span>, \u201cmy heart,\u201d as the subject to <span>\u05e0\u05d5\u05d0\u05e9</span>.</i> (comp. <span>\u05e9\u05d0\u05d5\u05dc \u05d5\u05e0\u05d5\u05d0\u05e9 \u05de\u05de\u05e0\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span>\u05d7\u05d9\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved.'],
            [u'<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span>\u05de\u05d7\u05e9\u05d4</span> is a causative verb, and means \u201csilencing.\u201d <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4 \u05d5\u05de\u05e2\u05d5\u05dc\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class="footnote">A. V., \u201cHave not I held my peace even of old.\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span>\u05d5\u05d0\u05ea \u05de\u05d9 \u05d3\u05d0\u05d2\u05ea \u05d5\u05e0\u05d5\u05f3</span> \u201cwhen hast thou feared me,\u201d etc.;<sup>17</sup><i class="footnote">One can hardly see how the meaning \u201cwhen\u201d can be found in the words <span>\u05de\u05ea\u05d9 ;\u05d5\u05d0\u05ea \u05de\u05d9</span> is perhaps a corruption of <span>\u05d0\u05ea \u05de\u05d9</span>, and the meaning of I. E.\u2019s remark would in that case be, \u201cfor whom hast thou been afraid of me ?\u201d</i> but I prefer the first explanation. Some compare <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4</span> with <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> \u201cI have holden my peace\u201d (xlii. 14), and explain it \u201cI held my peace,\u201d \u201cI forbore;\u201d it is in that case an anthropomorphism.'],
            [u'<span>\u05e6\u05d3\u05e7\u05ea\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me.'],
            [u'<span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> lit., \u201cthose gathered by thee,\u201d is an adjective, in form like <span>\u05dc\u05de\u05d5\u05d3\u05d9</span> \u201ctaught of\u201d (liv. 13).<sup>18</sup><i class="footnote">That is, \u201cthe pupils of.\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \u201cthey will perish and not see the salvation which is coming from the Lord.\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \u201cwhosoever keepeth the Sabbath\u201d etc. (lvi. 6).<sup>19</sup><i class="footnote">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \u201cand he that putteth a trust in me\u201d a reference to the words \u201cthat keepeth the Sabbath from polluting it.\u201d</i>'],
            [u'<span>\u05d5\u05d0\u05de\u05e8</span> <em>And it will be said</em>. Lit., \u201cand shall say\u201d the subject, <span>\u05d4\u05d0\u05d5\u05de\u05e8</span> \u201che who will say,\u201d <span>\u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201che who will call,\u201d or <span>\u05d4\u05db\u05e8\u05d5\u05d6</span> \u201cthe proclamation\u201d is to be supplied.<sup>20</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> <span>\u05e1\u05dc\u05d5</span> Remove the stones from the path. The repetition of <span>\u05e1\u05dc\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \u201cthere is no peace to the wicked\u201d (ver. 21).<sup>21</sup><i class="footnote">The expression <span>\u05e2\u05de\u05d9</span> \u201cmy people\u201d must, therefore, be limited \u201cto the good of the people of God;\u201d only for them are all these happy events predicted.</i>'],
            [u'<span>\u05e8\u05dd \u05d5\u05e0\u05e9\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class="footnote">Instead of attributing the properties \u201chigh and lofty\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span>\u05e2\u05d5\u05dc\u05de\u05d9 \u05e2\u05d3\u2550\u05e2\u05d3</span> \u201cInnumerable worlds;\u201d <span>\u05e2\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class="footnote">I. E. repeatedly gives this paraphrase of <span>\u05e2\u05d3</span>, but does not explain how it is drawn from the word <span>\u05e2\u05d3</span>. It would be equally strange to suppose that <span>\u05e2\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span>\u05e2\u05d3 \u05e9\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc\u05d5 \u05dc\u05e1\u05e4\u05d5\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span>\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd\u2550\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05dc\u05db\u05d5\u05db\u05d1\u05d9\u05dd \u05d9\u05e9 \u05ea\u05e0\u05d5\u05e2\u05d4 \u05db\u05e0\u05e9\u05de\u05d4</span> \u201calso the stars move like the soul;\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span>\u05d2\u05dd \u05dc\u05e0\u05e9\u05de\u05d4</span> instead of <span>\u05db\u05e0\u05e9\u05de\u05d4</span>, as has been emended for the translation, or <span>\u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cin the heavens.\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class="footnote">According to the first explanation we have to repeat the verb <span>\u05d0\u05e9\u05db\u05d5\u05df</span> after <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span>; according to the second the verb <span>\u05dc\u05d4\u05d7\u05d9\u05d5\u05ea</span> must be supplied.</i>'],
            [u'<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class="footnote">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span>\u05d9\u05e2\u05d8\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i><sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i> Comp. <span>\u05db\u05d9 \u05d9\u05e2\u05d8\u05e3 \u05dc\u05e2\u05e0\u05d9</span> \u201cof the afflicted, when he is humble\u201d (Ps. cii. 1).'],
            [u'<span>\u05d5\u05d0\u05db\u05d4\u05d5</span> <em>And smote him</em>, namely, \u201cmy people\u201d (ver. 14), or \u201chim that is of a contrite and humble spirit\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class="footnote">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \u201cI smote him without pity.\u201d <span>\u05d4\u05e1\u05ea\u05e8</span> lit., \u201cto hide\u201d is infinitive. <span>\u05d5\u05d9\u05dc\u05da \u05e9\u05d5\u05d1\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class="footnote">A. V., \u201cHe went on frowardly.\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span>\u05e9\u05d5\u05d1\u05d1</span> is used in a bad sense.<sup>29a</sup><i class="footnote"><span>\u05e9\u05d5\u05d1\u05d1</span> is derived from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto repeat,\u201d and means \u201crepeating perseveringly,\u201d but is always used in the Bible in a bad sense, while the verb <span>\u05e9\u05d5\u05d1</span> is chiefly used in a good sense: \u201cto cause to return\u201d to God or to the good way.</i>'],
            [u'<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class="footnote">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \u201cWas I wroth,\u201d \u201che went on frowardly in the way of his heart,\u201d \u201cI have seen his ways,\u201d but the promised deliverance in the future tense: \u201cand will heal them,\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \u201cfor the imagination of man\u2019s heart is evil from his youth\u201d (Gen. viii. 21).<sup>31</sup><i class="footnote">According to both explanations the expression <span>\u05d3\u05e8\u05db\u05d9\u05d5</span> \u201chis ways\u201d is different from the preceding <span>\u05e8\u05e8\u05da \u05dc\u05d1\u05d5</span> \u201cthe way of his heart,\u201d which refers to his evil doings. By \u201chis ways\u201d the prophet means, according to I. E., either \u201chis proper ways,\u201d \u201cthe ways which he should go,\u201d that is, the way of repentance, or \u201chis natural character,\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class="footnote">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span>\u05d5\u05dc\u05d0\u05d1\u05dc\u05d9\u05d5</span> \u201cand to his mourners,\u201d which is only used in case of death.</i>'],
            [u'<span>\u05d1\u05d5\u05e8\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span>\u05d0\u05de\u05e8</span> \u201csaid\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span>\u05d1\u05d5\u05e8\u05d0</span> in the sense of \u201cdecreeing;\u201d comp. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> (xlv.7).<sup>33</sup><i class="footnote">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span>\u05e0\u05d9\u05d1</span> <em>Fruit</em> Comp. <span>\u05ea\u05e0\u05d5\u05d1\u05d5\u05ea</span> \u201cfruits\u201d (Deut. xxxii. 13). By \u201cfruit of the lips\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> \u201cI have indeed healed him.\u201d<sup>34</sup><i class="footnote"><span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> admits of two explanations; it can be past with <span>\u05d5</span> conjunctive, \u201cand I have healed him,\u201d or past with <span>\u05d5</span> conversive, \u201cI will heal him.\u201d I. E. seems to be in favour of the first explanation.</i>'],
            [u'<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \u201ctroubled,\u201d like the sea that is continually troubled. <span>\u05e0\u05d2\u05e8\u05e9</span> <em>Troubled</em>. It has the same meaning as <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> \u201cand they moved,\u201d and is probably of the same root as <span>\u05d2\u05d5\u05e8\u05e9</span> \u201cdriving out\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \u201cwhen it cannot rest.\u201d Before <span>\u05e0\u05d2\u05e8\u05e9</span> the relative <span>(\u05d0\u05e9\u05e8\u2550) \u05e9\u05d4\u05d5\u05d0</span> is to be supplied;<sup>35</sup><i class="footnote">Or the definite article <span>\u05d1\u05bc\u05b7\u05d9\u05b8\u05dd \u05d4\u05b7\u05e0\u05bc\u05b4\u05d2\u05b0\u05e8\u05b8\u05e9\u05c1</span></i> for <span>\u05e0\u05d2\u05e8\u05e9</span> is an adjective.<sup>35a</sup><i class="footnote">Comp. I. E. on xiii. 15, and Note 18.</i> <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> And they moved.<sup>36</sup><i class="footnote">A. V., \u201cWhose waters cast up.\u201d</i>'],
            [u'<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest.']],
           [[u'<em>Cry aloud</em>. The prophet is addressed by God. <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span>\u05d7\u05e9\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear.'],
            [u'<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me.'],
            [u'<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \u201cWherefore have we fasted.\u201d <em>And thou seest not</em>, etc. \u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class="footnote"><span>\u05d7\u05e4\u05e5</span> means \u201cdesire,\u201d \u201cthe object of the desire,\u201d \u201cbusiness.\u201d <span>\u05de\u05e6\u05d0 \u05d7\u05e4\u05e5</span> \u201cto find the object of his desire,\u201d \u201cto seek to find the object of his desire,\u201d \u201cto go after his business.\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \u201cto seek the object of his desire,\u201d viz., of his neighbour, that is \u201cto seek to obtain what he demands from his neighbour,\u201d \u201cto proceed with his quarrel,\u201d and considers the beginning of the next verse <span>\u05d4\u05df \u05dc\u05e8\u05d9\u05d1 \u05d5\u05de\u05e6\u05d4 \u05ea\u05e6\u05d5\u05de\u05d5</span> \u201cbehold, ye fast for strife and debate,\u201d as the explanation of the words <span>\u05d4\u05df \u05d1\u05d9\u05d5\u05dd \u05e6\u05de\u05db\u05dd \u05ea\u05de\u05e6\u05d0\u05d5 \u05ea\u05e4\u05e5</span>.</i> <span>\u05e2\u05e6\u05d1\u05d9\u05db\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i> <span>\u05e2\u05e6\u05d1\u05d9\u05dd</span> means \u201cmoney.\u201d Comp. <span>\u05d5\u05e2\u05e6\u05d1\u05d9\u05da</span> \u201cand thy wealth\u201d (Prov. v. 10); it is probably connected with <span>\u05e2\u05e6\u05d1\u05d5\u05df</span> \u201clabour\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span>\u05d9\u05d2\u05d9\u05e2 \u05d1\u05e4\u05d9\u05da</span> \u201cthe labour of thine hands\u201d (Ps. cxxviii. 2); <span>\u05d9\u05d2\u05d9\u05e2 \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe labour of Egypt\u201d (xlv. 14). <span>\u05ea\u05e0\u05d2\u05e9\u05d5</span> <em>You press</em>.<sup>3</sup><i class="footnote">A. V., \u201cYou exact.\u201d</i> It is written in full with <span>\u05e0</span>, like <span>\u05db\u05d4\u05e0\u05d3\u05d5\u05e3</span> \u201cas is driven, <span>\u05ea\u05e0\u05d3\u05e3</span>\u201d \u201cdrive\u201d (Ps. ixviii. 3).<sup>3a</sup><i class="footnote">The verbs <span>\u05e4\u05f4\u05e0</span> usually assimilate the <span>\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span>\u05ea\u05bc\u05b4\u05e0\u05b0\u05d3\u05bc\u05b9\u05e3\u2550\u05ea\u05bc\u05b4\u05d3\u05bc\u05b9\u05e3 ,\u05ea\u05bc\u05b4\u05e0\u05b0\u05d2\u05e9\u05c1\u05b9\u05d5\u05bc\u2550\u05ea\u05bc\u05b4\u05e0\u05bc\u05e9\u05c1\u05b9\u05d5\u05bc</span>; in some cases the radical <span>\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span>\u05d5\u05db\u05dc \u05d1\u05e2\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05d2\u05e9\u05d5\u2550\u05d5\u05db\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05e0\u05e9\u05d5</span> \u201cAnd you press all your debtors.\u201d Comp. <span>\u05d0\u05e9\u05d4 \u05d1\u05e2\u05dc\u05ea \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9\u2550\u05d0\u05e9\u05d4 \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9</span> \u201ca woman that feareth the Lord\u201d<sup>4</sup><i class="footnote">Lit., \u201cA woman of the fear of the Lord;\u201d but <span>\u05d0\u05e9\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis.'],
            [u'<span>\u05d0\u05d2\u05e8\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class="footnote">A. V., \u201cFirst.\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span>\u05d1\u05e2\u05dc\u05d9 \u05d0\u05d2\u05e8\u05e4\u05d9\u05df</span> \u201cmen with force\u201d (Pesachim 53); compare besides <span>\u05d1\u05d0\u05d2\u05e8\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class="footnote">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \u201cOthers render it,\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span>\u05d5\u05d9\u05ea\u05db\u05df</span>, \u201cIt is also right to say.\u201d</i> Others<sup>7</sup><i class="footnote">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span>\u05d2\u05e8\u05e3</span> \u201cto sweep.\u201d</i> render it \u201ca piece of hard earth,\u201d and connect it with <span>\u05de\u05d2\u05e8\u05e4\u05d5\u05ea\u05d9\u05d4\u05dd</span> \u201ctheir clods\u201d (Joel i. 17). <span>\u05db\u05d9\u05d5\u05dd \u05d4\u05d6\u05d4\u2550\u05db\u05d9\u05d5\u05dd</span> As ye do this day.'],
            [u'<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\u201ca fast\u201d) in other words. <span>\u05dc\u05db\u05d5\u05e3</span> <em>To bow down</em>. It is a verb <span>\u05e2\u05f4\u05e2</span> similar in form to <span>\u05dc\u05e7\u05d1</span> \u201cto curse\u201d (Num. xxiii. 11). <span>\u05d0\u05e0\u05de\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span>\u05d9\u05b7\u05e6\u05bc\u05b4\u05d9\u05e2\u05b7</span> <em>To spread</em>. The Dagesh in <span>\u05e6</span> compensates for the omission of the radical <span>;<sup>8</sup><i class="footnote"><span>\u05d9\u05e6\u05e2</span> is one of those verbs <span>\u05e4\u05f4\u05d9</span>, that compensate for the omission of the <span>\u05d9</span> by the reduplication of the second radical.</i>\u05d9</span> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI form thee\u201d (Jer. i. 5); the full form is <span>\u05d9\u05b7\u05d9\u05b0\u05e6\u05b4\u05d9\u05e2\u05b7</span>, and its meaning is \u201cto place as a couch;\u201d comp. <span>\u05d9\u05e6\u05e2</span> \u201cwas spread\u201d (Est. iv. 3).'],
            [u'<span>\u05e4\u05ea\u05d7</span> <em>To loose</em>. <span>\u05d7\u05e8\u05e6\u05d1\u05d5\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Comp. <span>\u05de\u05d5\u05d8\u05d5\u05ea \u05e2\u05dc\u05db\u05dd</span> \u201cthe bands of your yoke\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span><sup>9</sup><i class="footnote">The Hebrew text has before <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> the words <span>\u05d4\u05e2\u05e9\u05d5\u05e7\u05d9\u05dd \u05de\u05e9\u05e4\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> is complete without these two words.</i>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201coppressed\u201d (Hos. v. 11); <span>\u05e8\u05e6\u05ea\u05d9</span> \u201chave I oppressed\u201d (l Sam. xii. 3). Some understand \u201cto loose the bands,\u201d etc., to refer to the thoughts of man; but I prefer the first explanation.'],
            [u'<span>\u05e4\u05e8\u05d5\u05e1</span> <em>Break</em>. Comp. <span>\u05e4\u05e8\u05e9 \u05d0\u05d9\u05df \u05dc\u05d4\u05dd</span> \u201cno man breaketh it unto them\u201d (Lam. iv. 4); <span>\u05e4\u05e8\u05d9\u05e1\u05ea</span> \u201cis divided\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span>\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9\u05dd</span> <em>That are cast out</em>. The <span>\u05de</span> is radical, as in <span>\u05de\u05b0\u05e2\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd</span> \u201chabitations\u201d (1 Chr. iv. 41); comp. <span>\u05de\u05e8\u05d5\u05d3\u05d9</span> \u201cmy exile\u201d<sup>10</sup><i class="footnote">A. V., \u201cMy misery.\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \u201cHe is our brother and our flesh\u201d (Gen. xxxvii. 27).'],
            [u'<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span>\u05d5\u05d0\u05e8\u05d5\u05db\u05ea\u05da</span> <em>And thine health</em>. <span>\u05d0\u05e8\u05d5\u05db\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span>\u05d0\u05e8\u05d5\u05db\u05d4</span>, lit. \u201clength\u201d refers here to the time during which the illness is to last; the word <span>\u05de\u05d4\u05e8\u05d4</span> \u201cspeedily,\u201d which follows, agrees well with this explanation.<sup>11</sup><i class="footnote">The meaning of the phrase <span>\u05d0\u05e8\u05d5\u05db\u05ea\u05da \u05de\u05d4\u05e8\u05d4 \u05ea\u05e6\u05de\u05d7</span> accordingly is: \u201cThe time of thy suffering will quickly run out.\u201d</i> <span>\u05d9\u05d0\u05e1\u05e4\u05da</span> <em>Shall be thy rereward</em>. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides.'],
            [u'<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Slavery. <span>\u05e9\u05c1\u05dc\u05b7\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span>\u05e9\u05b0\u05c1\u05db\u05b7\u05d1</span> \u201cto lie\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span>\u05d5\u05d3\u05d1\u05e8</span> <em>And to speak</em>. <span>\u05d3\u05d1\u05e8</span> is a verbal noun.'],
            [u'<span>\u05d5\u05ea\u05e4\u05e7</span> <em>And if thou draw out</em>. Comp. <span>\u05d5\u05d9\u05e4\u05e7</span> \u201cand obtaineth\u201d (Prov. viii. 35.) <span>\u05e0\u05e4\u05e9\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class="footnote">Grammatically <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthy soul\u201d is in the objective case governed by <span>\u05d5\u05ea\u05e4\u05e7</span>, \u201cand if thou draw out.\u201d I. E., however does not consider it as the true object, since in reality \u201cthe soul\u201d is not \u201cdrawn out;\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span>\u05e0\u05e4\u05e9\u05da</span> meaning, according to I. E., \u201cthy desire\u201d (see lvi. 11), admits also of the meaning: \u201cthe object of thy desire,\u201d and the whole phrase may be explained thus: \u201cAnd if thou givest the hungry that which thou desirest for thyself;\u201d in that case <span>\u05e0\u05e4\u05e9\u05da</span> would be the true object.</i> in the objective case. <span>\u05e0\u05e2\u05e0\u05d4</span> <em>Afflicted</em>. <span>\u05e2\u05e0\u05d4 \u05e0\u05e4\u05e9</span> means always \u201cto fast,\u201d as may in this case be inferred from the expression <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt satisfy,\u201d which follows.<sup>13</sup><i class="footnote"><span>\u05e9\u05d1\u05e2</span> \u201cfull\u201d is the opposite of <span>\u05e8\u05e2\u05d1</span> \u201chungry;\u201d <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt fill,\u201d requires for its object <span>\u05e8\u05e2\u05d1</span> \u201cthe hungry;\u201d <span>\u05e0\u05e4\u05e9 \u05e0\u05e2\u05e0\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span>\u05e0\u05e4\u05e9\u05ea\u05d9\u05db\u05dd \u05ea\u05e2\u05e0\u05d5 \u05d0\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered.'],
            [u'<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> <em>In drought</em>. Comp. <span>\u05e6\u05d7\u05d0</span> \u201cis dry\u201d (v. 13). It is the opposite of \u201cfulness.\u201d <span>\u05d9\u05d7\u05dc\u05d9\u05e5</span> Some declare it to be hap. leg., and explain it \u201che will make fat;\u201d others render it \u201che will strengthen,\u201d comparing it with <span>\u05d7\u05dc\u05d5\u05e6\u05d9</span> \u201carmed\u201d (Num. xxxi. 5); others still think that <span>\u05d9\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e5</span> and <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> \u201che delivereth\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class="footnote">The Hebrew text has the Kal <span>\u05d9\u05d7\u05dc\u05d5\u05e5</span>; but from the other instances quoted, which are Pi\u0451l and Hiphil, it may be inferred that the Pi\u0451l <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> was here intended by I. E.</i> as is the case with <span>\u05d9\u05b7\u05e9\u05b0\u05c1\u05dc\u05b4\u05d9\u05d7\u05b7</span> (Ex. viii. 17) and <span>\u05d9\u05b0\u05e9\u05b7\u05c1\u05dc\u05bc\u05b7\u05d7</span> \u201che sendeth\u201d (Ps. lxxviii. 45), with <span>\u05d9\u05b7\u05e9\u05b0\u05b9\u05de\u05b4\u05d9\u05d7\u05b7</span> (Ps. lxxxix. 43), and <span>\u05d9\u05b0\u05e9\u05b7\u05b9\u05de\u05bc\u05b7\u05d7</span> \u201che gladdeneth\u201d (Lam. ii. 17). This latter explanation is right; comp. \u201cHe keepeth all his bones, not one of them is broken\u201d (Ps. xxxiv. 21); <span>\u05d5\u05e2\u05e6\u05de\u05ea\u05d9\u05d5 \u05d9\u05d7\u05dc\u05d9\u05e5</span> means, therefore, \u201cHe delivereth his bones from the danger of being broken.\u201d <span>\u05dc\u05d0 \u05d9\u05db\u05d6\u05d1\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span>\u05db\u05d6\u05d1</span> \u201cleasing\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class="footnote">The word <span>\u05de\u05e7\u05e8\u05d4</span> \u201cchance\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span>\u05e2\u05d5\u05de\u05d3</span> \u201ceverlasting,\u201d and signifies \u201cexposed to unexpected dangers.\u201d</i>'],
            [u'<span>\u05d5\u05d1\u05e0\u05d5 \u05de\u05de\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class="footnote">The Hebrew text has <span>\u05de\u05e9\u05d5\u05d1\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> is compared is missing, and <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class="footnote">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>'],
            [u'<em>If thou turn away</em>, etc. \u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\u201d or, \u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\u201d etc., both explanations are equally admissible.<sup>17</sup><i class="footnote">The difference between the two explanations can hardly be seen, for if the sentence, \u201cIf thou turn away,\u201d etc., is the protasis to \u201cAnd the Lord shall guide thee,\u201d etc., (ver. 11), the words \u201cThou shalt be called,\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span>\u05d0\u05d5 \u05d4\u05d5\u05d0 \u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05e9\u05d5\u05d1\u05d1 \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea</span> are the product of some careless copyist, who omitted the word <span>\u05d0\u05d6</span> after <span>\u05e2\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span>\u05e0\u05ea\u05d9\u05d1\u05d5\u05ea \u05de\u05e9\u05d5\u05d1\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \u201cIf thou turn,\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span>\u05de\u05e9\u05d1\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \u201cfrom finding thine own pleasure.\u201d <span>\u05d5\u05d3\u05d1\u05e8 \u05d3\u05d1\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class="footnote">A. V., \u201cNor speaking thine own words.\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class="footnote">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>'],
            [u'<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class="footnote">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \u201cIf thou wilt turn,\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span>\u05d1\u05de\u05ea\u05d9 \u05d0\u05e8\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class="footnote">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \u201cAnd I will cause thee to ride\u201d and \u201cRestorer of paths.\u201d']],
           [[u'The prophet continues to reprove those who are in exile, and concludes with the words, \u201cAs for me, this is my covenant,\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class="footnote">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \u201cBehold, the Lord\u2019s hand is not shortened,\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>'],
            [u'<em>Behold the Lord\u2019s hand</em>, etc. Know that the Lord is not unable to help you.'],
            [u'<span>\u05dc\u05d1\u05d9\u05df</span> <em>And</em> (lit., \u201cbetween\u201d). It is a compound of <span>\u05dc</span> and <span>\u05d1\u05d9\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear.'],
            [u'<span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class="footnote">The <span>\u05e0</span> of <span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span>\u05e0\u05b4\u05d2\u05b0\u05d0\u05b2\u05dc\u05d5\u05bc</span>, the Pual <span>\u05d2\u05bc\u05d0\u05b2\u05c1\u05dc\u05d5\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad.'],
            [u'<em>None calleth for justice</em>. Nobody reproves you. <span>\u05e0\u05e9\u05e4\u05d8</span> <em>Judged</em>.<sup>3</sup><i class="footnote">A. V., \u201cPleadeth.\u201d</i> It is participle Niphal.<sup>4</sup><i class="footnote">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words.'],
            [u'<em>They hatch</em>, etc. They are compared with the cockatrice\u2019s eggs, when they open themselves.<sup>5</sup><i class="footnote">A. V., \u201cThey hatch cockatrice\u2019s eggs.\u201d I. E. supplies the relative <span>\u05db\u05d0\u05e9\u05e8</span> \u201cwhen.\u201d The Hebrew text has the words: <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>. Lit., \u201che compared them, (saying) that they are like the eggs of the cockatrice.\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>, or <span>\u05d0\u05de\u05e8 \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \u201cthoughts\u201d and \u201cwords\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \u201cdeeds\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9 \u05d4\u05de\u05e9\u05d9\u05dc</span>, \u201che compares their deeds with the eggs,\u201d etc.</i> <span>\u05d5\u05e7\u05d5\u05e8\u05d9 \u05e2\u05db\u05d1\u05d9\u05e9</span> The web<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05d3\u05d5\u05e2</span> \u201cwell-known;\u201d but <span>\u05d9\u05e8\u05d9\u05e2\u05d4</span>, \u201ca web,\u201d \u201ca curtain,\u201d is meant. The same expression is used by Kimchi in explaining the word <span>\u05e7\u05d5\u05e8\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span>\u05d5\u05b0\u05d4\u05b7\u05d6\u05bc\u05d5\u05bc\u05e8\u05b6\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span>\u05e8</span> is substituted for Kamez, as in <span>\u05d5\u05dc\u05e0\u05d4</span> \u201cand it shall remain\u201d (Zec. v. 4.) <span>\u05d6\u05d5\u05e8\u05d4</span> is participle passive; comp. <span>\u05de\u05d5\u05dc\u05d9\u05dd</span> \u201ccircumcised\u201d (Jos. v. 5); <span>\u05e1\u05d5\u05d2\u05d4</span> \u201cset about\u201d (Songs vii. 2). As to its meaning comp. <span>\u05d5\u05d9\u05d6\u05e8</span> \u201cand he pressed\u201d<sup>7</sup><i class="footnote">A.V., \u201cAnd thrust together.\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span>\u05d0\u05e4\u05e2\u05d4</span> <em>Viper</em>. Comp. xxx. 6.'],
            [u'<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\u2019s web, that is to say, they are not durable.'],
            [u'<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half.'],
            [u'<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them.'],
            [u'<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea.'],
            [u'<span>\u05e0\u05d2\u05e9\u05e9\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span>\u05d2\u05d5\u05e9</span> \u201ca clod\u201d (Job vii. 5).<sup>8</sup><i class="footnote">Or rather the reverse, connect <span>\u05d2\u05d5\u05e9</span> with <span>\u05d2\u05e9\u05e9</span>. The fundamental meaning seems to be \u201cto touch,\u201d \u201cto feel;\u201d from this is derived <span>\u05d2\u05d5\u05e9</span> \u201cclod,\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span>\u05d2\u05d5\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span>. Some say that it means \u201cin graves;\u201d<sup>8a</sup><i class="footnote">Comp. Targ. Jonathan: <span>\u05de\u05ea\u05d9\u05d0 \u05d0\u05ea\u05d0\u05d7\u05d3 \u05d1\u05d0\u05e4\u05e0\u05d0 \u05db\u05de\u05d4 \u05d3\u05d0\u05d7\u05d9\u05d3\u05d9\u05df \u05e7\u05d1\u05e8\u05d9\u05d0 \u05d1\u05d0\u05e4\u05d9</span> \u201cThe door closes before us, as the graves close to the dead.\u201d\u2014R. Joseph Kimchi explains likewise <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> \u201cin graves\u201d; he derives the word from the root <span>\u05e9\u05de\u05dd\u2550\u05d0\u05e9\u05dd</span> \u201cto be desolate,\u201d with a paragogic <span>\u05e0</span>.</i> but it is equally admissible to explain it, \u201cat noon,\u201d<sup>9</sup><i class="footnote">The opposite is said by some commentators, namely, that <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> means the same as <span>\u05d1\u05de\u05d7\u05e9\u05db\u05d9\u05dd</span> \u201cin darkness\u201d; this explanation is probably based on a comparison of this phrase with the verse \u201cHe hath set me in dark places (<span>\u05d1\u05de\u05d7\u05e9\u05d1\u05d9\u05dd</span>), as they that be dead of old\u201d (Lam. iii. 6). <span>\u05e6\u05d4\u05e8\u05d9\u05dd</span> in the Hebrew text is perhaps a corruption of <span>\u05d7\u05e9\u05db\u05d9\u05dd</span>.</i> or, \u201camongst the living.\u201d<sup>9a</sup><i class="footnote"><span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> being considered to be the opposite of <span>\u05db\u05de\u05ea\u05d9\u05dd</span> \u201cas dead men,\u201d as in the preceding phrase <span>\u05d1\u05e6\u05d4\u05e8\u05d9\u05dd</span> \u201cat noonday\u201d is the opposite of <span>\u05db\u05e0\u05e9\u05e3</span> \u201cin the night.\u201d</i> or, considering the <span>\u05d0</span> to be prosthetic, \u201camong the fat ones,\u201d that is, the heathen people.<sup>10</sup><i class="footnote">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>'],
            [u'<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice.'],
            [u'<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span>\u05e2\u05e0\u05ea\u05d4 \u05d1\u05e0\u05d5</span> <em>Hath testified against us</em>. Comp. <span>\u05dc\u05d0 \u05ea\u05e2\u05e0\u05d4 \u05d1\u05e8\u05e2\u05da</span>, \u201cthou shalt not testify against thy neighbour\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class="footnote">They have not yet been removed by repentance on the one side, and pardon on the other.</i>'],
            [u'<span>\u05e4\u05bc\u05c7\u05e9\u05c1\u05b9\u05e2\u05b7 \u05d5\u05b0\u05db\u05b7\u05d7\u05b5\u05e9\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span>\u05e4\u05e9\u05e2</span> is \u201cto renounce obedience.\u201d <span>\u05e0\u05e1\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span>\u05d5\u05e0\u05e9\u05dc\u05d7</span> \u201cand being sent\u201d (Est. iii. 13).<sup>11</sup><i class="footnote">The forms of the infinitive Niphal are <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05dc</span> and <span>\u05e0\u05c7\u05e1\u05d5\u05e0 ;\u05d4\u05b4\u05e4\u05bc\u05c7\u05e2\u05b0\u05dc</span> and <span>\u05e0\u05e9\u05dc\u05d5\u05d7</span> are formed after <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>.</i> <span>\u05e1\u05e8\u05d4</span> <em>Revolt</em>. Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18). <span>\u05d4\u05d5\u05e8\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i><sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i> that is, \u201cforming it;\u201d comp. <span>\u05d4\u05d5\u05e8\u05d9</span> \u201cmy progenitors\u201d (Gen. xlix. 2<sup>12</sup><i class="footnote">The instances quoted are intended to prove that the verb <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span>\u05d5\u05ea\u05d4\u05e8</span> \u201cand she conceived\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span>\u05d5\u05d4\u05d2\u05d5</span> \u201cand uttering it;\u201d the possessive pronoun (<span>\u05d5\u05b9</span>) refers to <span>\u05e9\u05e7\u05e8</span> \u201cfalsehood.\u201d Some say that <span>\u05d4\u05b9\u05e8\u05d5\u05b9</span> and <span>\u05d4\u05b9\u05d2\u05d5\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span>\u05d4\u05c7\u05d2\u05b9\u05d4 ,\u05d4\u05c7\u05e8\u05b9\u05d4</span>, comp. <span>\u05d1\u05bc\u05c7\u05e0\u05b9\u05d4</span> \u201cto build\u201d (1 Kings viii. 13.) <span>\u05de\u05dc\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts.'],
            [u'<span>\u05d5\u05d4\u05e1\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \u201cthey evince no justice.\u201d <span>\u05d0\u05de\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span>\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span>\u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05e3\u05b8</span> \u201cthy truth\u201d (xxxviii. 18). <span>\u05e0\u05db\u05d7\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span>\u05e0\u05db\u05d5\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3).'],
            [u'<span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> According to some it means \u201cmad;\u201d comp. <span>\u05e9\u05d5\u05dc\u05dc</span> \u201cmad\u201d<sup>13</sup><i class="footnote">A. V., \u201cStripped.\u201d</i> (Mic. i. 8); <span>\u05d0\u05e9\u05ea\u05dc\u05dc\u05d5</span> \u201cthey are mad\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span>\u05e9\u05dc\u05dc</span> \u201cto deprive of property;\u201d<sup>14</sup><i class="footnote">The meaning of <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> accordingly is, \u201cmaketh himself a prey.\u201d (A.V.).</i> <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> is the participle Hithpael of <span>\u05e9\u05dc\u05dc</span>.'],
            [u'<span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> <em>And wondered</em>. Comp. <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation\u201d (i. 7).<sup>15</sup><i class="footnote"><span>\u05e9\u05de\u05dd</span> \u201cto be desolate,\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span><sup>16</sup><i class="footnote"><span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> is, according to the opinion of R. Menahem, formed from <span>\u05e9\u05ea\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span>\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\u05e9\u05ea\u05d5\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span>\u05d5\u05d9\u05e9\u05d1\u05d5\u05e8\u05e8</span> from <span>\u05e9\u05d1\u05e8</span>, with reduplication of the third radical. <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5 \u05d6\u05e8\u05e2\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class="footnote">A. V., \u201cBrought salvation.\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \u201cHis glory helped Him to show His power.\u201d<sup>17a</sup><i class="footnote">The words of the Hebrew text are <span>\u05d6\u05e8\u05e2\u05d5 .\u05d5\u05d4\u05d8\u05e2\u05dd \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea \u05d2\u05d1\u05d5\u05e8\u05ea\u05d5</span> \u201cHis arm,\u201d seems hero to be explained by \u201cHis glory;\u201d and <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5</span> \u201chelped Him,\u201d to be complemented by \u201cto show His power.\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \u201chelped,\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d5 \u05d5\u05d4\u05d8\u05e2\u05dd, \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea</span> is the explanation of the expression <span>\u05d6\u05e8\u05e2\u05d5</span> \u201chis arm:\u201d \u201chis glory, in displaying his power, is meant.\u201d</i> <span>\u05de\u05e4\u05d2\u05d9\u05e2</span> <em>Intercessor</em>. Comp. <span>\u05d9\u05e4\u05d2\u05d9\u05e2</span> \u201cmade intercession\u201d (liii. 12).'],
            [u'<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span>\u05ea\u05dc\u05d1\u05e9\u05ea</span> <em>Clothing</em>. Both the letters <span>\u05ea</span> are formative, as in <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cglory\u201d (iii. 18). <span>\u05d5\u05d9\u05e2\u05d8 \u05db\u05de\u05e2\u05d9\u05dc \u05e7\u05e0\u05d0\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class="footnote">I. E. seems to point out by this remark, that <span>\u05e7\u05e0\u05d0\u05d4</span> is not a genitive governed by <span>\u05de\u05e2\u05d9\u05dc</span>, and that the whole phrase does not mean \u201cand was clad as it were with a cloke of zeal\u201d (similar to <span>\u05d1\u05d2\u05d3\u05d9 \u05e0\u05e7\u05dd</span> \u201cgarments of vengeance\u201d), but that both <span>\u05de\u05e2\u05d9\u05dc</span> and <span>\u05e7\u05e0\u05d0\u05d4</span> are in the accusative case governed by the verb <span>\u05d5\u05d9\u05e2\u05d8</span>.</i>'],
            [u'<span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class="footnote">It is not clear from the words of I. E. whether this remark refers also to <span>\u05db\u05e2\u05dc \u05d9\u05e9\u05dc\u05dd</span>, and explains it to mean \u201clike a man (who is zealous) for revenge,\u201d or is limited to <span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span>; in that case the whole phrase is to be translated, \u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\u201d A. V., \u201cAccording to their deeds, accordingly he will repay.\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \u201chis adversaries and enemies\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \u201cto the islands,\u201d etc.'],
            [u'<span>\u05d5\u05d9\u05e8\u05d0\u05d5</span> Some explain it, \u201cAnd they will fear;\u201d one <span>\u05d9</span> being omitted (<span>\u05d5\u05d9\u05d9\u05e8\u05d0\u05d5\u2550\u05d5\u05d9\u05e8\u05d0\u05d5</span>); others, paying strict regard to its orthography, render it, \u201cand they shall see.\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \u201cHis glory\u201d in the second part corresponds to \u201cthe name of the Lord,\u201d in the first part.<sup>20</sup><i class="footnote">If <span>\u05d9\u05e8\u05d0\u05d5</span> means \u201cthey will see,\u201d the expression \u201cthe name of the Lord\u201d must refer to the works of the Lord, since the name cannot be seen. \u201cHis glory\u201d is identical with \u201chis glorious works,\u201d or \u201cthe glory displayed in his works.\u201d</i> <span>\u05e6\u05e8</span> <i>Distress</i>.<sup>21</sup><i class="footnote">A. V., \u201cThe enemy.\u201d</i> Comp. <span>\u05e6\u05e8 \u05d5\u05de\u05e6\u05e7</span> \u201ctrouble and anguish\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class="footnote">It can hardly be anything else. I. E. means, perhaps, to say that <span>\u05e6\u05e8</span> is an abstract noun (<span class="rtl">\u05e9\u05dd</span>) signifying \u201cdistress,\u201d and not a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) signifying \u201cenemy.\u201d (Comp. c. iii., Note 5).</i> In such a degree <span>\u05e8\u05d5\u05d7 \u05d9\u05d9 \u05e0\u05d5\u05e1\u05e1\u05d4 \u05d1\u05d5</span> \u201cthe spirit of the Lord will wonderfully act therein.\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i> <span>\u05e0\u05d5\u05e1\u05e1\u05d4</span> is derived from <span>\u05e0\u05e1</span> \u201cmiracle.\u201d This verse is in perfect harmony with the prophecy, \u201cAnd there shall be a time of trouble such as never was,\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \u201cAnd the Redeemer shall come to Zion.\u201d'],
            [u'<span>\u05d2\u05d5\u05d0\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \u201cEvery one that shall be found written in the book\u201d (Dan. xii. 1).'],
            [u'<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \u201cthat my spirit which is upon thee,\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites.']],
           [[u'<span>\u05d0\u05d5\u05e8\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span>\u05d1\u05d5\u05d0\u05d9</span> \u201ccome\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span>\u05d1\u05d0 \u05d0\u05d5\u05e8\u05da <sup>1</sup><i class="footnote">The infinitive Kal of the verb <span class="rtl">\u05e2\u05f4\u05d5</span> has, according to the rule, the vowel <span>\u05d5\u05bc</span>; <i>e.g.</i>, <span>\u05e7\u05d5\u05bc\u05dd</span>, \u201cto rise.\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span>\u05d0\ufb4b\u05d3\u05b4\u05d9</span>, according to the opinion of I. E.</i>.\u05d0</span> \u201cThy light is come,\u201d if taken in a good sense; but I think that it means \u201cthy light has set, and it has become dark;\u201d that is,<sup>2</sup><i class="footnote">The Hebrew text has the word <span>\u05d1\u05de\u05d5</span>, which can be translated \u201cas if to say,\u201d or \u201cthat is,\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span>\u05d1\u05d9 \u05d1\u05d0 \u05d4\u05e9\u05de\u05e9</span> \u201cbecause the sun was set\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \u201cThe sun shall be no more thy light by day,\u201d etc. (ver. 19). By the words \u201cShine,\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant.'],
            [u'<i>For behold, the darkness will cover the earth.</i> Comp. \u201cFor distress shall come in like a flood\u201d (lix. 19). <span>\u05d5\u05e2\u05e8\u05e4\u05dc \u05dc\u05d0\u05de\u05d9\u05dd</span> <i>And gross darkness</i>\u2014supply <span>\u05d9\u05db\u05e1\u05d4</span> \u201cshall cover\u201d\u2014<i>the people. But upon thee</i>. Upon thee alone.'],
            [u'<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light.'],
            [u'<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \u201ckings\u201d (ver. 3). <span>\u05ea\u05d0\u05de\u05e0\u05d4</span> <i>Shall be nursed.</i> Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7).'],
            [u'<i>Then.</i> When kings come unto thee and bring thee thy children. <span>\u05ea\u05e8\u05d0\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class="footnote">A. V., \u201cThou shalt see.\u201d I. E. seems to have read <span>\u05ea\u05bc\u05b4\u05bd\u05e8\u05b0\u05d0\u05b4\u05d9</span> or <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span> (root \u05d9\u05e8\u05d0), instead of <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span>\u05d5\u05e0\u05d4\u05e8\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class="footnote">A. V., \u201cAnd flow together.\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span>\u05e6\u05e8\u05d4</span> \u201cstraits,\u201d \u201cdistress.\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class="footnote">A. V., \u201cOf the Gentiles.\u201d</i> The land armies.<sup>6</sup><i class="footnote">According to this explanation <span>\u05d4\u05de\u05d5\u05df \u05d9\u05dd</span> is not \u201cthe abundance of the sea,\u201d but the multitude or the armies that will come by sea.</i>'],
            [u'<span>\u05e9\u05e4\u05e2\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span>\u05d1\u05db\u05e8\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe dromedaries.\u201d</i> The <span>\u05d1</span> is a preposition; comp. <span>\u05d1\u05e8</span> \u201cthe swift\u201d (xvi. 1). <i>They shall bring</i> for a present.'],
            [u'<span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span>\u05dc\u05e9\u05e8\u05ea</span> \u201cto do service\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span> \u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9\u2550\u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05de\u05d6\u05d1\u05d7\u05d9</span> With acceptance on my altar.<sup>8</sup><i class="footnote">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span>\u05e2\u05dc \u05e8\u05e6\u05d5\u05df</span> means \u201cwith acceptance,\u201d or \u201cfor acceptance;\u201d <span>\u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9</span> \u201cupon my altar.\u201d But, in fact, the repetition of the preposition is not required here at all, since <span>\u05e2\u05dc\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>'],
            [u'<i>Who are these</i>, etc. This question refers to \u201cthe children\u201d (ver. 4). The words \u201cArise, shine,\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class="footnote">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span>\u05d0\u05e8\u05d1\u05ea\u05d9\u05d7\u05dd</span> <i>Their windows.</i> The holes, where their nests are.'],
            [u'<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class="footnote">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\xe6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \u201cunto the name of the Lord thy God.\u201d<sup>11</sup><i class="footnote">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span>\u05e4\u05d0\u05e8\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span>\u05e8</span> instead of Zer\xe9, is caused by the pause.<sup>12</sup><i class="footnote">The feminine suffix <span>\u2013\u05b5\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span>\u2013\u05b0\ue803</span> into <span>\u2013\u05b8\ue802</span>, but not so the feminine suffix <span>\u2013\u05b5\ue802</span>.</i>'],
            [u'<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it.'],
            [u'<span>\u05d5\u05e4\u05ea\u05bc\u05d7\u05d5</span> Some say that <span>\u05d5\u05bc\u05e4\u05b4\u05d7\u05b0\u05bc\u05d7\u05d5\u05bc</span> is the same as <span>\u05d5\u05bc\u05e4\u05bb\u05ea\u05bc\u05b0\u05d7\u05d5\u05bc</span> \u201cand they will be opened.\u201d According to others, \u201cAnd they will open,\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \u201cTo bind their kings with chains\u201d (Ps. cxlix. 8).'],
            [u'<span>\u05d7\u05e8\u05d1 \u05d9\u05d7\u05e8\u05d1\u05d5</span> <i>They will be slain.</i> This verb is derived from <span>\u05d7\u05e8\u05d1</span> \u201csword;\u201d comp. <span>\u05d4\u05d7\u05e8\u05d1 \u05e0\u05d7\u05e8\u05d1\u05d5</span> \u201cthey are surely slain\u201d. (2 Kgs. iii. 23). Some explain it \u201cthey shall be utterly wasted,\u201d and compare it with <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d I prefer the first explanation.'],
            [u'<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord.'],
            [u'<span class="rtl">\u05e9\u05d7\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class="footnote">I. E. uses the expression <span>\u05e9\u05dd</span> \u201ca noun;\u201d he means perhaps <span>\u05e9\u05dd \u05d4\u05e4\u05d5\u05e2\u05dc</span> \u201cinfinitive\u201d or \u201cverbal noun,\u201d as contrasted with <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cparticiple,\u201d and <span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> \u201ccommon noun;\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \u201cArise,\u201d etc. is addressed to Zion.<sup>14</sup><i class="footnote">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\u201d The same was the case with the Israelites: they said: \u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\u201d Therefore God said: \u201cArise, my light\u201d (<span>\u05d0\u05d5\u05e8\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span> are addressed to Zion.</i> <span>\u05e2\u05d9\u05e8 \u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc\u2550\u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class="footnote"><span>\u05e7\u05d3\u05d5\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is the genitive; but it cannot be governed by <span>\u05e6\u05d9\u05d5\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span>\u05e2\u05d9\u05e8</span> \u201ccity.\u201d</i>'],
            [u'<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease.'],
            [u'<i>The milk of nations</i>. Their money; they will pay tribute. <span>\u05e9\u05d3</span> <i>Breast.</i> It is the same as <span class="rtl">\u05e9\u05c1\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class="footnote">The two forms referred to are <span>\u05e9\u05b9\u05c1\u05d3</span> and <span>\u05e9\u05b5\u05c1\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>'],
            [u'<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\u2014I shall bring thee the value of gold;<sup>17</sup><i class="footnote">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class="footnote"><span>\u05d6\u05d4\u05d1 \u05d2\u05d5\u05d9\u05dd</span> \u201cthe gold of nations\u201d seems to be another reading for the preceding <span>\u05d6\u05d4\u05d1</span> \u201cgold,\u201d but not a new explanation. Comp. <span>\u05e0\u05f4\u05d0</span> \u201canother reading\u201d of the M.S. of the British Museum.</i> \u201cthe value of the gold of nations.\u201d) Copper is better than iron, it is therefore contrasted with gold. <span>\u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span> <i>Thy officers.</i> Lit., \u201cthe men of thy office\u201d (<span>\u05d0\u05e0\u05e9\u05d9 \u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span>). Comp. <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer.\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness.'],
            [u'<i>Violence shall not,</i> etc. Repetition of the same idea. <span>\u05d5\u05e7\u05e8\u05d0\u05ea \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d7\u05d5\u05de\u05ea\u05d9\u05da</span> Some explain it: \u201cAnd salvation will meet thy walls;\u201d comp. <span>\ufb4b\u05e7\u05e8\u05d0\u05ea \u05d0\u05ea\u05db\u05dd \u05d4\u05e8\u05e2\u05d4</span> \u201cand evil will befall you\u201d (Deut. xxxi. 29); others: \u201cAnd salvation shall call unto thy walls;\u201d but it is more correct to take <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> as the second person feminine, and to render it, \u201cAnd thou, Zion, wilt call thy walls salvation.\u201d The correctness of this explanation is proved by the words which follow: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u05ea\u05d4\u05dc\u05d4</span> \u201cand thy gates praise.\u201d <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> is to be repeated before <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span>, according to the rule of ellipsis.'],
            [u'<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night.'],
            [u'<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class="footnote">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \u201cshall not be gathered;\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class="footnote">The phrase \u201cthe moon is gathered\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness.'],
            [u'<i>The branch.</i> Comp. \u201cAnd a branch shall grow out of his roots\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class="footnote">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>'],
            [u'<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span>\u05e2\u05e6\u05d5\u05dd \u05dc\u05d2\u05d5\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2).']],
           [[u'<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \u201cAnd took of the spirit, that was upon him\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \u201canointed;\u201d comp. \u201cTouch not mine anointed\u201d (Ps. cv. 15).<sup>1</sup><i class="footnote">The second part of this verse, \u201cAnd do my prophets no harm,\u201d shows that the expressions \u201canointed\u201d (<span>\u05de\u05e9\u05d9\u05d7\u05d9</span>) and \u201cprophets\u201d (<span>\u05e0\u05d1\u05d9\u05d0\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \u201cBecause the Lord\u201d is continued till ver. 9, and the apodosis commences \u201cI will greatly rejoice\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span>\u05d9\u05e2\u05df</span> means<sup>2</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d9\u05e2\u05df \u05d8\u05e2\u05de\u05d5 \u05d4\u05e9\u05dd \u05de\u05e9\u05d7\u05e0\u05d9</span>, lit., \u201cfor <span>\u05d9\u05e2\u05df</span> has the meaning \u2018 God has anointed me,\u2019\u201d etc., but <span>\u05d9\u05e2\u05df</span> has not this meaning; after <span>\u05d8\u05e2\u05de\u05d5</span> the word <span>\u05d8\u05e2\u05dd</span> \u201cthe reason why\u201d has been omitted, which has been restored in the translation.</i> \u201cthe reason of,\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span>\u05e4\u05e7\u05d7\u05e7\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span>\u05e1\u05d7\u05e8\u05d7\u05e8</span> \u201cpanteth\u201d (Ps. xxxviii. 11), <span>\u05d0\u05d3\u05de\u05d3\u05dd</span> \u201cred\u201d (Lev. xiii. 49), <span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. ibid.)'],
            [u'<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse.'],
            [u'<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class="footnote">The words <span>\u05dc\u05ea\u05ea \u05dc\u05d4\u05dd</span> \u201cto give unto them,\u201d are accordingly a mere repetition of the phrase <span>\u05dc\u05e9\u05d5\u05dd \u05dc\u05d0\u05d1\u05dc\u05d9 \u05e6\u05d9\u05d5\u05df</span> \u201cto appoint unto them that mourn for Zion.\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span>\u05d1\u05d4\u05d4</span> <i>Weak.</i><sup>3</sup><i class="footnote">A. V., \u201cHeaviness.\u201d</i> It is an adjective of the same root as the verb <span>\u05d1\u05d4\u05d4</span> (Lev. xiii. 6) which is rendered by some \u201cis become dark,\u201d but by me \u201chath decreased,\u201d as it is contrasted with <span>\u05e4\u05c1\u05e9\u05d4\u05b9</span> \u201cspread.\u201d<sup>4</sup><i class="footnote">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span>\u05d0\u05d9\u05dc\u05d9</span> <i>Trees</i>. Comp. <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> \u201coaks\u201d (i. 29);<sup>5</sup><i class="footnote">The same explanation is given by Rashi; but the Chald\xe6an translation renders it <span>\u05e8\u05d1\u05e8\u05d1\u05d9</span> \u201cthe great.\u201d</i> the words which follow, \u201cthe planting of the Lord,\u201d support this explanation.'],
            [u'<span>\u05e2\u05d5\u05dc\u05dd</span> Of old.<sup>6</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> has here the meaning \u201ca very long time;\u201d it means usually \u201cfor ever;\u201d but this is not applicable here.</i> <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> Of former generations.<sup>7</sup><i class="footnote">I. E. adds the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span> to make it clear, that the adjective <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> is not to be connected with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span>, which is either to be supplied or is implied in the adjective <span>\u05d3\u05d0\u05e9\u05e0\u05d9\u05dd</span>.</i>'],
            [u'<i>And strangers shall stand</i> before you like servants. <span>\u05d0\u05d1\u05e8\u05d9\u05d1\u05dd</span> <i>Your ploughmen.</i> <span>\u05d0\u05b4\u05d1\u05b8\u05bc\u05e8</span> is an adjective, meaning \u201ctilling the field.\u201d<sup>8</sup><i class="footnote">Comp. I. E. on iii. 4 and note 5.</i>'],
            [u'<span>\u05db\u05d4\u05e0\u05d9</span> <i>The priests</i>. I said already that the meaning of <span>\u05db\u05d4\u05df</span> is, \u201cone that ministers;\u201d it is therefore qualified here by the genitive \u201cof our God.\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> \u201cthou hast boasted\u201d (Deut. xxvi. 17).<sup>9</sup><i class="footnote">I. E. connects with the same root the word <span>\u05d0\u05de\u05d9\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> to mean \u201cthou hast praised,\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> means \u201cthou hast caused to declare.\u201d</i>'],
            [u'<span>\u05de\u05e9\u05e0\u05d4</span> <i>Double.</i> The verb \u201cyou shall inherit\u201d is to be supplied. <span>\u05d5\u05ea\u05d7\u05ea \u05db\u05dc\u05de\u05d4\u2550\u05d5\u05d1\u05dc\u05de\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \u201cdouble\u201d in the first part of the verse.'],
            [u'<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span>\u05d5\u05e0\u05ea\u05ea\u05d9 \u05e4\u05e2\u05dc\u05ea\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>I will give them their reward</i>, etc. As to <span>\u05e4\u05e2\u05dc\u05ea\u05dd</span> \u201ctheir reward\u201d comp. <span>\u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages\u201d (Lev. xix. 13). By these words the expression \u201cI hate robbing\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages.'],
            [u'<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute.'],
            [u'<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span>\u05d9\u05e2\u05d8\u05e0\u05d9</span> <i>He hath covered me</i>. It is past of <span>\u05e2\u05d5\u05d8\u05d4 ; \u05d9\u05e2\u05d8</span> \u201ccovering\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class="footnote">The Hebrew text has the words <span>\u05de\u05d2\u05d6\u05e8\u05ea \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05e9\u05e0\u05d9 \u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span>, \u201cof the same root as <span>\u05e2\u05d5\u05d8\u05d4</span>, but of a different conjugation.\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span>\u05e2\u05d8\u05d4</span>, the other from <span>\u05d9\u05e2\u05d8</span>. The reverse would be correct, namely, <span>\u05de\u05d1\u05e0\u05d9\u05df \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05d1\u05f3 \u05e9\u05e8\u05e9\u05d9\u05dd \u05e4\u05e2\u05dc \u05e2\u05d1\u05e8</span> \u201cit is the past tense of the same conjugation as <span>\u05e2\u05d5\u05d8\u05d4</span>, but the two verbs have different roots.\u201d This is perhaps the right reading.</i> <span>\u05d9\u05db\u05d4\u05df</span> <i>Serveth</i>.<sup>11</sup><i class="footnote">A. V., \u201cDecketh himself with.\u201d</i> It is a transitive verb, and <span>\u05e4\u05d0\u05e8</span> \u201cornament\u201d is the object; it is attended to by the bridegroom; compare my remark on <span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> \u201cshall minister unto thee\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck.'],
            [u'<span>\u05db\u05d0\u05e8\u05e5 \u05ea\u05d5\u05e6\u05d9\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class="footnote">A. V., \u201cAs the earth bringeth forth,\u201d etc.<br>13 I. E. explains the expression <span>\u05e6\u05de\u05d7</span>, \u201cto grow,\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew.']],
           [[u'<i>For Zion\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span>\u05d9\u05d1\u05e2\u05e8</span> <i>That burneth.</i> The relative <span>\u05d0\u05e9\u05e8</span> \u201cthat\u201d must be supplied; for the verb agrees with <span>\u05dc\u05e4\u05d9\u05d3</span> \u201clamp.\u201d<sup>1</sup><i class="footnote"><span>\u05d9\u05d1\u05e2\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span>\u05d9\u05d1\u05e2\u05e8</span>; <span>\u05d5\u05d9\u05e9\u05d5\u05e2\u05ea\u05d4</span> is therefore connected with the masculine noun <span>\u05dc\u05e4\u05d9\u05d3</span>, by supplying the relative <span>\u05d0\u05e9\u05e8</span>; and the whole phrase is to be translated: \u201cAnd the salvation thereof as a lamp that burneth.\u201d</i>'],
            [u'<span>\u05e7\u05d5\u05e8\u05d0</span> <i>Shall be called.</i> It is Pual. <span>\u05d9\u05e7\u05d1\u05e0\u05d5</span> <i>Will name.</i> Comp. <span>\u05d0\u05e9\u05e8 \u05e0\u05e7\u05d1\u05d5</span> \u201cwhich are expressed\u201d (Num. i. 17).'],
            [u'<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class="footnote">This is equivalent to saying that the word <span>\u05e2\u05d8\u05e8\u05ea</span>, mostly used in the meaning of \u201ccrown,\u201d that is, an ornament of the head, has sometimes the general meaning \u201cornament,\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span>\u05d1\u05d9\u05d3</span> with <span>\u05e2\u05d8\u05e8\u05ea</span>; we may join it with <span>\u05d5\u05d4\u05d9\u05d9\u05ea</span> and explain the phrase thus: \u201cThou shalt be a crown of glory in the hand of the Lord\u201d\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>'],
            [u'<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \u201cFor Zion\u2019s sake,\u201d etc. are spoken by the Lord; the expression \u201cI will not rest,\u201d etc. must be taken in a figurative sense. <span>\u05d7\u05e4\u05e6\u05d9 \u05d1\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class="footnote">A. V., \u201cHephzi-bah.\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof.'],
            [u'<i>So shall thy sons marry thee</i>. This is a figurative expression for \u201cthe kingdom will be restored to thee.\u201d'],
            [u'<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \u201cThey that cause to watch for lying vanities, forsake their idol\u201d (Jon. ii. 9).<sup>4</sup><i class="footnote">A. V., \u201cThey that observe lying vanities.\u201d\u2014I. E. proves by this quotation that the expression \u201cto watch\u201d signifies sometimes \u201cto wait for help,\u201d \u201cto pray;\u201d because <span>\u05de\u05e9\u05de\u05e8\u05d9\u05dd</span> means \u201cthey that cause to pray,\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cwatchmen\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \u201cwatchmen\u201d by the words <span>\u05d4\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd \u05d0\u05ea \u05d9\u05d9</span> \u201cthat remind the Lord.\u201d <span>\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd</span> is a causative verb; lit., \u201cthat cause the Lord to remember;\u201d comp. <span>\u05d4\u05d6\u05db\u05d9\u05e8\u05e0\u05d9</span> \u201cput me in remembrance\u201d (xliii. 26).'],
            [u'<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05e0\u05e9\u05d1\u05e2 \u05d2\u05dd \u05d6\u05d4 \u05dc\u05d0\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span>. The first <span>\u05d2\u05dd</span> connects this verse with the preceding verse in this way: \u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\u201d But it is also possible that it is an erroneous repetition of the second <span>\u05d2\u05dd</span>.\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \u201cthe word that cometh out of the mouth of the Lord, does not return void,\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \u201chath sworn,\u201d that is, has made an unconditional decree.<sup>6</sup><i class="footnote">The predictions of good or evil events are generally connected with the condition pronounced or understood, \u201cif you hearken unto me\u201d or \u201cif you hearken not unto me.\u201d But a prediction introduced by a phrase like \u201cHe hath sworn\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.'],
            [u'<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together.'],
            [u'<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \u201cGo through, etc.\u201d that is, go through the gates to proclaim in every place \u201cPrepare the way of the people,\u201d \u201cclear it of stones,\u201d \u201clift up a standard throughout the whole world.\u201d'],
            [u'<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class="footnote">The words of the Hebrew text are <span>\u05d4\u05d1\u05ea \u05e9\u05d4\u05d5\u05dc\u05d9\u05d3\u05d4</span>; they seem to be incorrect, because the Hiphil of <span>\u05d9\u05dc\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \u201cthe daughter of Zion\u201d by \u201cthe daughter, whom she (Zion) has born.\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> <i>And His wages.</i><sup>8</sup><i class="footnote">A. V., \u201cAnd his work.\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel.'],
            [u'<i>And unto thee</i>. The second person refers to Zion.']],
           [[u'<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class="footnote">Comp. \u201cAnd there is none that holdeth with me in these things, but Michael, your prince\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class="footnote">The words <span>\u05d4\u05e9\u05dd\u05b4 \u05d4\u05e0\u05db\u05d1\u05d3</span> \u201cthe honoured name\u201d of the Hebrew text are used instead of <span>\u05d9\u05d9</span> \u201cthe Lord,\u201d by I. E., in order not to connect the description \u201cwith dyed garments,\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\u2014that is, the Christian religion\u2014which was first established among the Edomites.<sup>2a</sup><i class="footnote">The words \u201cThis prophecy,\u201d etc., till \u201camong the Edomites,\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span>\u05d7\u05de\u05d5\u05e5</span> <i>Stained</i>. Comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u201cvinegar\u201d (Num. vi. 3).<sup>3</sup><i class="footnote">The two words seem, according to I. E., to be derived from <span>\u05d7\u05de\u05e5</span> \u201cto be red.\u201d See Gesenius Lex. Hebr. Chald.</i> <span>\u05d6\u05d4 \u05d4\u05d3\u05d5\u05e8 \u05d1\u05dc\u05d1\u05d5\u05e9\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class="footnote">A. V., \u201cThis that is glorious.\u201d</i> <i>in his apparel</i>, how has he stained himself! <span>\u05e6\u05e2\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class="footnote">A. V., \u201cTravelling.\u201d</i> others; comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd \u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201coppressors, that will oppress him\u201d<sup>6</sup><i class="footnote">\u201cWanderers, that shall cause him to wander.\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class="footnote">That <span>\u05e6\u05e2\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \u201cthat <span>\u05e6\u05e2\u05d4</span> is a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span>\u05d1\u05d7\u05d5 \u05e6\u05e2\u05d4 \u05d1\u05e8\u05d1</span> \u201cwho bindeth people in the greatness of his strength;\u201d but the verb would be missing, if <span>\u05e6\u05e2\u05d4</span> were a noun.</i> is confirmed by the words which follow: \u201cin the greatness of his strength.\u201d R. Moses Hakkohen says, that <span>\u05e6\u05d5\u05e2\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\u2014The answer to the question \u201cWho is this,\u201d etc., is \u201cI that speak in righteousness,\u201d etc. <span>\u05e8\u05d1</span> <i>Mighty</i>. Comp. <span>\u05e8\u05d1</span> \u201cofficer\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are.'],
            [u'<span>\u05dc\u05dc\u05d1\u05d5\u05e9\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class="footnote">A. V., \u201cIn thine apparel.\u201d Comp. c. xxxii., Note 1.</i> The preposition <span>\u05dc</span> is pleonastic as in <span>1) \u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine.'],
            [u'<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span>\u05d5\u05d0\u05d3\u05e8\u05db\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i><sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i>&lt;<sup>10</sup><i class="footnote">See I. E. on i. 21, Note 43.</i>sup&gt;9<i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \u05d5\u05b0\u05d9\u05b5\u05d6 <i>And sprinkled</i>. It is similar in form to <span>\u05d5\u05b7\u05d9\u05b5\u05d8</span> \u201cand he stretched forth\u201d (Ex. ix. 23). <span>\u05e0\u05e6\u05d7\u05dd</span> <i>Their blood</i>. The blood is called <span>\u05e0\u05b6\u05e6\u05b7\u05d7</span> lit. \u201ctime,\u201d because t<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span>\u05e0\u05e6\u05d7</span> \u201cfor ever\u201d (xxxiv. 10). <span>\u05d0\u05d2\u05d0\u05dc\u05ea\u05d9</span> <i>I stained</i>. The <span>\u05d0</span> is here substituted for <span>\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \u201cI stained,\u201d comp. <span>\u05d9\u05d2\u05d0\u05dc\u05d4\u05d5</span> \u201cshall stain it\u201d (Job iii. 5).'],
            [u'<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span>\u05d2\u05d0\u05d5\u05dc\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God.'],
            [u'<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span>\u05d5\u05d0\u05e9\u05ea\u05d5\u05de\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> (lix. 16).'],
            [u'<i>Nations.</i> Other nations beside Edom. <span>\u05d5\u05d0\u05d5\u05e8\u05d9\u05d3 \u05dc\u05d0\u05e8\u05e5 \u05e0\u05e6\u05d7\u05dd</span> And I will pour out their blood<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth.'],
            [u'<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span>\u05d5\u05e8\u05d1 \u05d8\u05d5\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class="footnote">A. V., \u201cAnd the great goodness.\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class="footnote">By this remark I. E. reminds us not to confound the attribute of God <span>\u05e8\u05b7\u05d1 \u05de\u05d5\u05d1</span> \u201cGreat in goodness,\u201d with <span>\u05e8\u05d1 \u05de\u05d5\u05bc\u05d1</span> \u201cthe abundance of goodness\u201d <span>\u2550</span> \u201cthe great goodness.\u201d <span>\u05e8\u05b7\u05d1</span> is an adjective, <span>\u05e8\u05b9\u05d1</span> an abstract noun.</i>'],
            [u'<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class="footnote">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them.'],
            [u'<span>\u05dc\u05d0</span> The true meaning of the word is \u201cto Him;\u201d<sup>15</sup><i class="footnote">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span>\u05dc\u05d5</span> \u201cto him\u201d is here the Keri, <span>\u05dc\u05c2\u05d0</span> \u201cnot,\u201d the Ketib.</i> and <span>\u05dc\u05d0 \u05e6\u05e8</span> (lit., Unto Him was trouble), \u201che was afflicted,\u201d has the same meaning as \u201cAnd His soul was grieved\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \u201cAnd sent an angel, and hath brought us forth out of Egypt\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class="footnote">Although I. E. admits that the word <span>\u05de\u05dc\u05d0\u05da</span> \u201cangel\u201d or \u201cmessenger\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \u201cthe angel\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span>\u05d5\u05d9\u05e0\u05d8\u05dc\u05dd</span> <i>And he bare them</i>. Comp. <span>\u05d5\u05e0\u05d8\u05dc</span> \u201cand the weight\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span>\u05db\u05dc \u05d9\u05de\u05d9 \u05e2\u05d5\u05dc\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> is, according to I. E., \u201ca long period,\u201d but its nature and limits must be gathered from the context; <span>\u05d9\u05de\u05d5\u05ea \u05e2\u05d5\u05dc\u05dd</span> (Deut. xxxii. 7) refers to the past; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (Ps. xc. 2) \u201cfor ever\u201d to the future; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (1 Sam. i. 22), \u201cthe whole lifetime,\u201d etc., here I. E. infers from the preceding, \u201cAnd he carried them in their land,\u201d that it refers to the period during which they had possession of their land.</i>'],
            [u'<span>\u05d5\u05e2\u05e6\u05d1\u05d5</span> <i>And vexed</i>. Comp. <span>\u05d0\u05dc \u05ea\u05e2\u05e6\u05d1\u05d5</span> \u201cbe not grieved\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \u201cby the holy spirit\u201d the angel of the Lord.<sup>17</sup><i class="footnote">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span>\u05d5\u05d0\u05e8\u05d2\u05d9\u05d6\u05d5 \u05e2\u05dc \u05de\u05d9\u05de\u05e8 \u05e0\u05d1\u05d9\u05d0\u05d9 \u05e7\u05d5\u05d3\u05e9\u05d9\u05d4</span> \u201cthey acted provokingly against the words of His holy prophets.\u201d</i> <i>He fought against them</i> till they left His land.'],
            [u'<i>Then he remembered the days of old</i>, the days that have passed. <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class="footnote">A. V., \u201cMoses and His people.\u201d</i> As to the asyndeton <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5\u05bc</span> comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201cthe sun and moon\u201d (Hab. iii. 11). The word <span>\u05de\u05e9\u05d4</span>, however, may also be taken as a participle, meaning \u201che who brought out,\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class="footnote">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span>\u05de\u05e9\u05d4</span>, which is once used as a common noun, namely, in this passage <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span>. The words \u201cbut the first explanation is preferable\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span>\u05d0\u05ea \u05e8\u05e2\u05d4 \u05e6\u05d0\u05e0\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class="footnote">The words of the Hebrew text are <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc \u05de\u05e9\u05d4</span>, which seem to have been written by mistake instead of <span>\u05e2\u05dd</span> \u201cwith,\u201d the explanation of <span>\u05d0\u05b5\u05ea</span>. Firstly, it is not correct to say that <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> is formed after <span>\u05de\u05e9\u05b6\u05b9\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> from <span>\u05e8\u05b9\u05e2\u05b6\u05d4</span>. The words <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span> are probably the product of some ingenious copyist, who took <span>\u05e2\u05dd</span> for the initials of <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel.'],
            [u'<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19).'],
            [u'<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class="footnote">I. E. divides the verse into two sentences, \u201cHe led them through the deep,\u201d and \u201cHe led them,\u201d (to be supplied) \u201cin the wilderness,\u201d or, \u201cin the plain,\u201d while, according to others, the verse contains only one sentence, \u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\u201d</i>'],
            [u'<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \u201cthe spirit of the Lord <span>\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>\u201d \u201cled them\u201d that is, Israel; <span>\u05ea\u05e0\u05d9\u05d7\u05dd\u2550\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>. The suffix (<span>\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \u201cSo didst Thou lead Thy people;\u201d the prophet speaking both of Moses and the Israelites.'],
            [u'<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class="footnote">\u201cAnd He fought against them,\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span>\u05de\u05d6\u05d1\u05d5\u05dc</span> <i>From the habitation</i>. Comp. <span>\u05d9\u05d6\u05d1\u05dc\u05e0\u05d9</span> \u201cwill dwell with me\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span>\u05d4\u05ea\u05d0\u05e4\u05e7\u05d5</span> <i>They are restrained</i> at present. Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201cto refrain himself\u201d (Gen. xlv. 1).'],
            [u'<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span>\u05d9\u05d1\u05d9\u05e8\u05b8\u05e0\u05d5</span> <i>Acknowledge us</i>. Comp. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05e0\u05d9</span> instead of <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05d9</span> \u201chath separated me\u201d (lvi. 3).'],
            [u'<span>\u05dc\u05de\u05d4 \u05ea\u05ea\u05e2\u05e0\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class="footnote">A. V., \u201cWhy hast Thou made us to err?\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span>\u05dc\u05e2\u05e9\u05d5\u05ea \u05ea\u05e9\u05d5\u05d1\u05d4 \u05d0\u05d9\u05df \u05de\u05e1\u05e4\u05d9\u05e7\u05d9\u05df \u05d1\u05d9\u05d3\u05d5</span> \u201che is not permitted to repent\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class="footnote">This is said of him, who misleads others to sin; \u201che is not permitted to repent,\u201d \u201che cannot completely remedy the evil which he has produced.\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \u201cWhy doest Thou make us to err?\u201d is to be explained in a similar way, namely, \u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class="footnote">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \u201cWhy dost Thou cause us to err?\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class="footnote">As <i>e.g.,</i> the commandments introduced by a formula like \u201cWhen ye be come into the land;\u201d the commandments concerning the temple and the service therein.</i> <span>\u05ea\u05e7\u05e9\u05d9\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class="footnote">A. V., \u201cThou hast hardened.\u201d</i> Comp. <span>\u05d4\u05e7\u05e9\u05d9\u05d7</span> \u201cHe hath removed\u201d<sup>25a</sup><i class="footnote">A. V., \u201cShe is hardened.\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> \u201cthe judges;\u201d but there is no reason why \u201cthe tribes of thine inheritance\u201d should be referred to the judges. If the words \u201cthy servants\u201d refer, as I. E. explains, to the Patriarchs, the expression \u201cthe tribes of thine inheritance,\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> is a corruption of <span>\u05d4\u05e9\u05d1\u05d8\u05d9\u05dd</span> \u201cthe tribes,\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>'],
            [u'<span>\u05dc\u05de\u05e6\u05e2\u05e8</span> A little while. <span>\u05dc\u05de\u05e6\u05e2\u05e8 \u05d9\u05d3\u05e9\u05d5 \u05e2\u05dd \u05e7\u05d3\u05e9\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class="footnote"><span>\u05de\u05e6\u05e2\u05e8</span> means \u201csmall\u201d or \u201clittle,\u201d and admits of the rendering \u201ca little while\u201d as well as \u201ca little thing.\u201d</i> and this latter explanation is right.'],
            [u'<span>\u05d4\u05d9\u05d9\u05e0\u05d5 \u05de\u05e2\u05d5\u05dc\u05dd \u05d5\u05d2\u05e8\u05d9</span> We are like men, over whom Thou hast never ruled.']],
           [[u'<span>\u05dc\u05d5\u05d0 \u05e7\u05e8\u05e2\u05ea \u05e9\u05de\u05d9\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \u201cAs if Thou hadst not rent the heavens;\u201d<sup>1</sup><i class="footnote">To give us Thy commandments. <span>\u05dc\u05d5\u05bc\u05d0</span> is, according to this explanation, the same as <span>\u05dc\u05d0</span> \u201cnot.\u201d Comp. Targum Jonathan: <span>\u05dc\u05d0 \u05dc\u05d4\u05d5\u05df \u05d0\u05e8\u05d1\u05e0\u05ea \u05e9\u05de\u05d9\u05d0</span> \u201cnot for them (for the heathen people) hast thou descended from heaven.\u201d</i> but it is more correct to take <span>\u05dc\u05d5\u05bc\u2550\u05dc\u05d5\u05bc\u05d0</span> in its usual meaning \u201cif;\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \u201cIf Thou wouldst rend the heavens and come down,\u201d that is, if Thou wouldst send forth Thy decrees, then, \u201cthe mountains,\u201d that is, the kings<sup>2</sup><i class="footnote">\u201cKingdoms\u201d (<span>\u05de\u05dc\u05db\u05d5\u05ea</span>) or \u201cnations\u201d (<span>\u05d2\u05d5\u05d9\u05dd</span>) would better correspond with the phrase <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05e8\u05d2\u05d6\u05d5</span> \u201cthus the nations would tremble at Thy presence\u201d (lxiv. 1), which seems to be the explanation of <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span>.</i> who sit in safety, \u201cwould flow down at Thy presence.\u201d <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span>\u05dc</span> is caused by the pause;<sup>3</sup><i class="footnote">This Dagesh is called by the Grammarians: euphonic (<span>\u05dc\u05ea\u05e4\u05d0\u05e8\u05ea \u05d4\u05e7\u05e8\u05d9\u05d0\u05d4</span>); comp. <span>\u05d7\u05b8\u05d3\u05b0\u05dc\u05bd\u05d5\u05bc \u2550 \u05d7\u05b8\u05d3\u05b5\u05dc\u05bc\u05bd\u05d5\u05bc</span> (Jud. v. 7).</i> <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> is in form similar to <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> \u201cthey could\u201d (Ex. viii. 14).<sup>4</sup><i class="footnote">The comparison of <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> with <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> has no Dagesh.</i> <span>\u05db\u05e7\u05e8\u05d7 \u05d0\u05e9 \u05d4\u05de\u05e1\u05c1\u05d9\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span>\u05de\u05d9\u05dd \u05ea\u05d1\u05e2\u05d4 \u05d0\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class="footnote">A. V., \u201cAs when the fire causeth the waters to boil.\u201d</i> As to <span>\u05ea\u05d1\u05e2\u05d4</span> \u201ccauseth to boil\u201d (lit. \u201cswelleth\u201d) comp. <span>\u05d0\u05d1\u05e2\u05d1\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Ex. ix. 9). <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05d3\u05d2\u05d6\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class="footnote">A. V., \u201cThat the nations may tremble at Thy presence.\u201d</i>'],
            [u'<span>\u05d1\u05e2\u05e9\u05d5\u05ea\u05da</span> When thou didst. <span>\u05e0\u05d5\u05e8\u05d0\u05d5\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05de\u05d5 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span>; but either <span>\u05db\u05de\u05d5</span> or <span>\u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span> is superfluous, because both expressions have the same meaning: \u201clike.\u201d It is also possible that the original text had a word like <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> (xxx. 10) after <span>\u05d1\u05de\u05d5</span> which has been omitted by some careless copyist.</i> <span>\u05e2\u05d6\u05d5\u05ea</span> \u201crough words\u201d (Prov. xviii. 20). <span>\u05dc\u05d0 \u05e0\u05e7\u05d5\u05d4</span> <i>Which we looked not for.</i> <span>\u05d9\u05e8\u05d3\u05ea</span> When thou camest down. <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past.'],
            [u'<span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 \u05d5\u05e0\u05d5\u05f3</span> Men have not heard,<sup>8</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span>\u05d9\u05e2\u05e9\u05d4</span> What he will prepare.<sup>9</sup><i class="footnote">A. V., \u201cWhat He hath prepared for him that waiteth for Him.\u201d</i> <span>\u05dc\u05de\u05d7\u05db\u05d4</span> For him that will wait.'],
            [u'<span>\u05e4\u05d2\u05e2\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class="footnote">A. V., \u201cThou meetest him,\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\u201d (Ps. cvi. 23). It may also be rendered, \u201cThou acceptedst the prayer of him,\u201d etc. Comp. <span>\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> \u201cI will not accept the prayer of any man\u201d (xlvii. 3; liii. 12). <span>\u05d0\u05ea \u05e9\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class="footnote">A. V., \u201cHim that rejoiceth.\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class="footnote">Better Rashi: \u201cHim that rejoiced in doing righteousness;\u201d and Targum Jonathan: <span>\u05d3\u05d7\u05d3\u05d9\u05d0\u05d5 \u05dc\u05de\u05e2\u05d1\u05d3 \u05e8\u05e2\u05d5\u05ea\u05da \u05d1\u05e7\u05e9\u05d5\u05d8 \u05d5\u05db\u05d6\u05d1\u05d5</span> \u201cwho rejoiced when performing Thy will with truth and integrity.\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class="footnote">That is, Moses. (Comp. Num. xii. 7.)\u2014The Hebrew text has the words <span>\u05e9\u05d4\u05d5\u05e8\u05ea\u05e0\u05d5 \u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>, which seem to be incorrect; <span>\u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span> is probably to be altered into <span>\u05e2\u05dc \u05d9\u05d3\u05d9 \u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>.</i> <span>\u05d4\u05df \u05d0\u05ea\u05d4 \u05e7\u05e6\u05e4\u05ea \u05d5\u05e0\u05d7\u05d8\u05d0</span> \u201cBut now<sup>13</sup><i class="footnote">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\u201d or \u201cBehold Thou wast angry,<sup>14</sup><i class="footnote">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\u201d <span>\u05d1\u05d4\u05dd</span> <i>Through them,</i><sup>15</sup><i class="footnote">A. V., \u201cIn those is continuance.\u201d\u2014The words <span>\u05dc\u05e2\u05d5\u05dc\u05dd \u05d4\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea \u05d4\u05e7\u05e6\u05e3</span> are corrupt; they must contain the explanation of <span>\u05e2\u05d5\u05dc\u05dd</span>, since that of <span>\u05d1\u05d4\u05dd</span> is given before in the words <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05d4\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd</span> \u201cthrough the righteous.\u201d If <span>\u05e2\u05d5\u05dc\u05dd</span> were explained by \u201calways,\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span>\u05e2\u05d5\u05dc\u05dd</span> \u201cdisappearance\u201d from <span>\u05e2\u05dc\u05dd</span> \u201cto conceal;\u201d and the Hebrew text is to be altered into <span>\u05e2\u05d5\u05dc\u05dd \u05d9 \u05d4\u05e4\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> or <span>\u05e2\u05d5\u05dc\u05dd\u201c.\u05e2\u05d5\u05dc\u05dd \u05d9 \u05e1\u05ea\u05d9\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> means the disappearance of the wrath.\u201d</i> that is, through the righteous men. <span>\u05e2\u05d5\u05dc\u05dd</span> The disappearance of the wrath. <span>\u05d5\u05e0\u05d5\u05e9\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class="footnote">A. V., \u201cAnd we shall be saved.\u201d</i> It is the imperfect.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>'],
            [u'<span>\u05d5\u05e0\u05d4\u05d9 \u05db\u05d8\u05de\u05d0 \u05db\u05dc\u05e0\u05d5</span> But now we are all as an unclean thing. <span>\u05e2\u05d3\u05d9\u05dd</span> <i>Filthy rags</i>. It is derived from <span>\u05e2\u05b7\u05d3</span> \u201cspoil\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span>\u05d5\u05b7\u05e0\u05bc\u05b8\u05d1\u05b6\u05dc</span> <i>And we fade away.</i> The radical <span>\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span>\u05e0\u05d1\u05dc</span>. Comp. <span>\u05e0\u05d1\u05dc\u05ea</span>, \u201cfading\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>'],
            [u'<span>\u05de\u05ea\u05e2\u05d5\u05e8\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class="footnote">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span>\u05d1</span> should have a Dagesh (<span>\u05d5\u05b7\u05e0\u05bc\u05b7\u05d1\u05bc\u05b6\u05dc</span> Hiphil of <span>\u05e0\u05d1\u05dc</span>). The form can, however, be considered as regular if derived from <span>\u05d1\u05d5\u05dc</span>; verbs <span>\u05e4\u05f4\u05e0</span> and <span>\u05e2\u05f4\u05d5</span> interchange sometimes; comp. <span>\u05e1\u05d5\u05da</span> and <span>\u05e0\u05e1\u05da</span> \u201cto anoint.\u201d</i> <span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class="footnote"><span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span>\u05d9\u05d3\u05d5</span>; lit. \u201cto cause his hand to be strong in Thee.\u201d</i> <span>\u05d5\u05ea\u05de\u05d5\u05d2\u05e0\u05d5</span> <i>And hast consumed us.</i> Comp. <span>\u05e0\u05de\u05e0\u05d5</span> \u201cthey melt\u201d (Ex. xv. 15).'],
            [u'<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc.'],
            [u'<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now.'],
            [u'<i>The holy cities</i>, etc. Supply <span>\u05d4\u05d1\u05d8</span>, \u201csee\u201d from the preceding verse. \u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\u201d'],
            [u'<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class="footnote">I. E. takes the verb <span>\u05d4\u05dc\u05dc\u05d5\u05da</span> literally: \u201cto praise,\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span>\u05d3\u05e4\u05dc\u05d7\u05d5 \u05e7\u05d3\u05de\u05da \u05d0\u05d1\u05d4\u05ea\u05e0\u05d0</span> \u201cwhere our ancestors worshipped Thee.\u201d</i>'],
            [u'<span>\u05ea\u05d7\u05e9\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?']],
           [[u'<i>I was</i><sup>1</sup><i class="footnote">A. V., \u201cI am sought.\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \u201cYour fathers have provoked me, but \u2018 I was sought,\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \u2018 <i>Behold me</i>, <i>behold me</i>,\u2019 repeatedly through the prophets.<sup>2</sup><i class="footnote">I. E. adds \u201cthrough the prophets,\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal.'],
            [u'<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \u201cEven to nations that are not called by my name, I was accessible, but as regards my people \u201cI have spread my hands\u201d to receive them. <span>\u05d4\u05d3\u05e8\u05da \u05dc\u05d0 \u05d8\u05d5\u05d1</span> <i>In a way that is not good.</i> Supply <span>\u05d3\u05e8\u05da</span> \u201cway\u201d before <span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> \u201cnot good;\u201d<sup>3</sup><i class="footnote"><span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> is the genitive governed by <span>\u05d3\u05e8\u05da</span>, which must be supplied; because <span>\u05d4\u05d3\u05e8\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span>\u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2 \u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea \u05d3\u05e2\u05ea\u2550\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea  \u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2</span> \u201cthe tree of knowledge of good and evil\u201d (Gen. ii. 9).'],
            [u'<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry.'],
            [u'<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span>\u05d5\u05d1\u05e0\u05e6\u05d5\u05e8\u05d9\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class="footnote">A. V., \u201cIn the monuments.\u201d \u201cBesieged.\u201d</i>. Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cwaste\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span>\u05d5\u05d8\u05e8\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class="footnote">See ix. Note 2.</i> is <span>\u05d5\u05e4\u05e8\u05e7</span>; the two words, however, are the same in meaning.'],
            [u'<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\u2019s meat, etc. <span>\u05d2\u05e9\u05d4 \u05d0\u05dc\u05d9\u05da\u2550\u05e7\u05e8\u05d1 \u05d0\u05dc\u05d9\u05da</span> <i>Stand by thyself.</i> Lit. \u201cGo nearer to thyself.\u201d <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class="footnote">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span>\u05e7\u05e8\u05e9\u05ea\u05d9\u05da</span> \u201cI am holier than thou.\u201d</i> comp. <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201chave gone out of me\u201d (Jer. x 20); similarly <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> has the same meaning as <span>\u05e7\u05d3\u05e9\u05ea\u05d9 \u05de\u05de\u05da</span> \u201cI am holy, more than thou.\u201d <span>\u05d0\u05dc\u05d4 \u05e2\u05e9\u05df \u05d1\u05d0\u05e4\u05d9</span> These put<sup>7</sup><i class="footnote">A. V., \u201cThese are.\u201d</i> smoke in my nose.'],
            [u'<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it.'],
            [u'<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry.'],
            [u'<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them.'],
            [u'<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \u201cmine elect.\u201d'],
            [u'<span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \u201cAnd the valley of Achor for a door of hope\u201d (Hos. ii. 15). Others render it, \u201cValley of trouble,\u201d<sup>8</sup><i class="footnote">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> are probably like <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span>\u05e2\u05db\u05e8</span> \u201cthat troublest\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him.'],
            [u'<span>\u05d4\u05b7\u05e9\u05c1\u05b0\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> <i>That forget</i>, (lit., \u201cthat are forgetful\u201d). It is an adjective,<sup>9</sup><i class="footnote">I. E. explains <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d4\u05b4\u05d9\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span>\u05e9\u05c1\u05b9\u05db\u05b0\u05d7\u05b4\u05d9\u05dd</span>; or he means by <span>\u05e9\u05dd \u05ea\u05d0\u05e8</span> the participle, and <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> would in that case be another form of the participle, that could be compared with <span>\u05d9\u05e8\u05d0\u05d9\u05dd</span>, the only form of the participle Kal of <span>\u05d9\u05e8\u05d0</span>, \u201cto fear.\u201d</i> similar in form to <span>\u05d9\u05b0\u05e8\u05b5\u05d0\u05b4\u05d9\u05dd</span> \u201cafraid\u201d (1 Sam. xxiii. 3). <span>\u05dc\u05d2\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class="footnote">A. V., \u201cThat troop.\u201d</i> R. Moses Hakkohen says, that <span>\u05d2\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class="footnote">According to the belief of Eastern people; In Arabic, Jupiter is called <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n2Q==\n"> \u201cthe greatest fortune.\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nBOAPI/U6NGgZmjRo0H//2Q==\n"> Felicitas.</i> but that <span>\u05d1\u05d2\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class="footnote">I. E. renders <span>\u05d1\u05d2\u05d3</span> \u201ca troop comes,\u201d and refers it to the troop of five children, which Leah then had.</i> <span>\u05dc\u05de\u05e0\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class="footnote">A. V., \u201cThat number.\u201d</i> According to some <span>\u05de\u05e0\u05d9</span> (lit., \u201cnumber\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span>\u05de\u05e0\u05d9</span> is the name of one star.<sup>15</sup><i class="footnote">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span>\u05de\u05e0\u05d9</span> is Venus; others compare it with <i>\u03bc\u03aev\u03b7</i> \u201cthe moon.\u201d</i> <span>\u05de\u05de\u05e1\u05da</span> <i>Drink offering.</i> Comp., <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe hath mingled\u201d (Prov. ix. 2).'],
            [u'<span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span>\u05d2\u05d3 \u05d2\u05d3\u05d5\u05d3 \u05e2\u05d5\u05d3\u05e0\u05d5</span> \u201cGad, a troop shall overcome him\u201d (Gen. xlix. 19); <span>\u05d3\u05df \u05d9\u05d3\u05d9\u05df</span> \u201cDan shall judge\u201d (ibid. 16). Thus the verb <span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> is used because of <span>\u05de\u05e0\u05d9</span> at the end  of the preceding verse; it means \u201cI shall number;\u201d comp. <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13).'],
            [u'<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries.'],
            [u'<span>\u05ea\u05bc\u05b0\u05d9\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span><sup>16</sup><i class="footnote">Or <span>\u05ea\u05bc\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> after the form <span>\u05d4\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> (xxiii. 1); the root is <span>\u05d9\u05dc\u05dc</span>.</i>\u05ea\u05bc\u05b7\u05d9\u05b0\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span>; comp., <span>\u05d9\u05b7\u05d9\u05b0\u05e9\u05c1\u05b4\u05d9\u05e8\u05d5\u05bc</span> \u201cthey look straight\u201d (Prov. iv. 25). It is similar in form to <span>\u05d9\u05b0\u05d9\u05b5\u05d3\u05b8\u05e2</span> \u201che knoweth\u201d; (Ps. cxxxviii. 6), and <span>\u05d9\u05b0\u05d9\u05b5\u05d8\u05b4\u05d9\u05d1</span> \u201che doth good\u201d (Job xxiv. 21).'],
            [u'<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d0\u05dc\u05d4 \u05db\u05de\u05d5</span>; \u201cand a curse, comp.\u201d <span>\u05d5\u05d0\u05dc\u05d4</span> is either the explanation of <span>\u05dc\u05e9\u05d1\u05d5\u05e2\u05d4</span> and must be altered into <span>\u05dc\u05d0\u05dc\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span>\u05db\u05de\u05d5</span>.</i> \u201cThe Lord make thee a curse and an oath\u201d (Num. v. 21); \u201cThe Lord make thee like Zedekiah and like Ahab\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class="footnote">This explanation is given on account of the change of the number; the suffix in <span>\u05e9\u05de\u05db\u05dd</span> is plural, while that of <span>\u05d5\u05d4\u05de\u05d9\u05ea\u05da</span> is singular. In Targum Jonathan it is rendered, <span>\u05d5\u05d9\u05de\u05d9\u05ea\u05db\u05d5\u05df</span> \u201cand shall kill you.\u201d</i> <i>Another name.</i> That is, a better name.'],
            [u'<span>\u05d4\u05de\u05ea\u05d1\u05e8\u05da</span> <i>He who blesseth himself.</i> This word is not like <span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> \u201cand shall be blessed\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class="footnote"><span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> is the passive (Niphal), \u201cthey shall be blessed;\u201d that is, they shall receive the blessing from the Almighty; <span>\u05de\u05ea\u05d1\u05e8\u05da</span> is reflective (Hithpael): \u201che who blesses himself;\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span>\u05d1\u05d0\u05dc\u05d4\u05d9 \u05d0\u05de\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class="footnote">A. V., \u201cIn the God of truth.\u201d</i> <span>\u05d0\u05de\u05df</span> is an adjective <sup>20a</sup><i class="footnote">I. E. seems to overlook that the adjective <span>\u05d0\u05de\u05df</span> demands the absolute state before it, not the construct. If, however, <span>\u05d0\u05de\u05df</span> is referred by him to the, people, \u201cto the faithful,\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span>\u05d0\u05de\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span>\u05d0\u05de\u05d5\u05e0\u05d4</span> \u201ctruth\u201d (xxv. 1); <span>\u05d9\u05ea\u05d1\u05e8\u05da \u05d5\u05e0\u05d5\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class="footnote">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class="footnote">I. E. perhaps explains here the expression \u201cfrom mine eyes\u201d to mean \u201cfrom the eyes of my pious people\u201d who perceive all the insults and mocking of the wicked.\u201d</i>.'],
            [u'<span>\u05d1\u05d9 \u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd \u05d7\u05d3\u05e9\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \u201cBehold, it will be as if I created,\u201d etc.<sup>22</sup><i class="footnote">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \u201cnew heavens\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class="footnote">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \u201cnew creation\u201d refers to them.</i> The right explanation, however, is, that by \u201cheavens\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class="footnote">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \u201cheaven and earth;\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class="footnote">The opposite of \u201cthe former things,\u201d which shall not be remembered, is described in the next verse by <span>\u05d2\u05d9\u05dc\u05d4</span>, \u201crejoicing,\u201d and <span>\u05de\u05e9\u05d5\u05e9</span>,\u201cjoy.\u201d \u201cThe former things\u201d are therefore the former troubles and sufferings.</i>'],
            [u'<span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> <i>Long years</i>.<sup>25</sup><i class="footnote">A. V., \u201cFor ever.\u201d</i> For at last man dies <sup>25a</sup><i class="footnote">And therefore he cannot rejoice for ever, and <span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span>\u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class="footnote">A. V., \u201cI create.\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span>\u05d1\u05e8\u05d0</span> does not mean \u201cto create\u201d (\u201cto produce from non-existence into existence\u201d) but \u201cto form,\u201d \u201cto renew.\u201d'],
            [u'<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse.'],
            [u'<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \u201chis days,\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span> \u201cinfant of days.\u201d<sup>27</sup><i class="footnote">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span>\u05d9\u05de\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3 \u05d1\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05d8\u05d0\u05d4 \u05e9\u05e0\u05d4</span>.<sup>28</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span>\u05d5\u05d4\u05d5\u05d0 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, it may be inferred that the word <span>\u05e0\u05e2\u05e8</span>, or the whole phrase <span>\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, is to be explained, and that the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span> have to be replaced by <span>\u05d4\u05e0\u05e2\u05e8</span>, or by the whole phrase <span>\u05e0\u05e2\u05e8 .\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span> is the period of life next to <span>\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class="footnote">A. V., \u201cThe child.\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class="footnote">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span>\u05d1\u05df \u05e9\u05dc\u05e9 \u05e2\u05e9\u05e8\u05d4 \u05dc\u05de\u05e6\u05d5\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class="footnote">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>'],
            [u'<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy.'],
            [u'<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class="footnote">Comp. Targ. Jonath.: <span>\u05db\u05d9\u05d5\u05de\u05d9 \u05d0\u05d9\u05dc\u05df \u05d7\u05d9\u05d9\u05d0</span>, \u201cas the days of the tree of life;\u201d this refers, perhaps, likewise, to the carob tree, which is called \u201cthe tree of life,\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \u201ctheir\u201d refers to \u201cmine elect,\u201d the subject of the sentence.'],
            [u'<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them.'],
            [u'<span>\u05d8\u05e8\u05dd</span> I think that it means \u201cyet,\u201d and with the preposition <span>\u05d1</span> \u201cbefore.\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span>\u05dc\u05d0 \u2550 \u05d8\u05e8\u05dd</span> \u201cnot,\u201d and on Ex. x. 7, where he explains <span>\u05d4\u05d8\u05e8\u05dd \u05ea\u05d3\u05e2</span>, \u201cdost thou yet wish to know.\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me.'],
            [u'<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \u201cpeace will be established.\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \u201cAnd the lion shall eat straw like the bullock.\u201d <i>And dust shall be the serpent\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \u201cin all my holy mountain.\u201d']],
           [[u'The prophet, in this chapter, again rebukes the wicked people.'],
            [u'<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \u201cthe heaven is my throne\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class="footnote">As to the meaning of <span>\u05d2\u05d6\u05e8\u05d4\u05b4</span> \u201cdecree\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea.'],
            [u'<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \u201cthat throne and that footstool are made by me.\u201d <span>\u05d5\u05d9\u05d4\u05d9\u05d5 \u05db\u05dc \u05d0\u05dc\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \u201cto the poor and to him that is of a contrite spirit.\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \u201cI will hide my face from you\u201d (i. 15).'],
            [u'<i>He that killeth an ox,</i> etc. I look to him \u201cthat trembleth at my word,\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \u201che that killeth an ox, <span>\u05de\u05db\u05d4 \u05d0\u05d9\u05e9</span> \u201cis as guilty as if he slew a man;\u201d it is considered as murder on his part, because the offering is not brought properly; or \u201cis guilty as if he struck a man,\u201d not killing, but hurting and wounding him;<sup>2</sup><i class="footnote">Comp. <span>\u05d5\u05d4\u05db\u05d4 \u05d0\u05d9\u05e9 \u05d0\u05ea \u05e8\u05e2\u05d4\u05d5 \u05d5\u05d2\u05d5\u05f3</span>, \u201cand one smite another with a stone, or with his fist, and he die not.\u201d Ex. xxi. 18.</i> \u201cHe that sacrificeth a lamb\u201d before me, is guilty, <span>\u05e2\u05e8\u05e3 \u05db\u05dc\u05d1</span> \u201cas if he killed a dog;\u201d <span>\u05e2\u05b9\u05e8\u05b5\u05e3\u05ad</span> with the accent on the last syllable is participle Kal of <span>\u05e2\u05e8\u05e3</span> \u201cto cut off the neck;\u201d comp. <span>\u05d5\u05e2\u05e8\u05e4\u05d5</span> \u201cand they shall strike off the neck\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span>\u05e2\u05c1\u05ad\u05e8\u05b6\u05e3</span> \u201cneck\u201d) it is a noun<sup>3</sup><i class="footnote">Some editions of the Hebrew text have the words <span>\u05de\u05dc\u05e2\u05d9\u05dc \u05d4\u05e0\u05d5 \u05e9\u05dd \u05d5\u05db\u05d0\u05e9\u05e8 \u05d4\u05d5\u05d0 \u05e9\u05dd \u05d4\u05d5\u05d0</span>; but either <span>\u05d4\u05d5\u05d0 \u05e9\u05dd</span> or <span>\u05d4\u05e0\u05d5 \u05e9\u05dd</span> is superfluous.</i>; \u201che that offereth an oblation\u201d is guilty <span>\u05d3\u05dd \u05d7\u05d6\u05d9\u05e8</span> \u201cas if he offered the swine\u2019s blood; <span>\u05de\u05d6\u05db\u05d9\u05e8 \u05dc\u05d1\u05d5\u05e0\u05d4</span> \u201c<i>he that burneth incense</i>\u2014\u201dcomp. <span><sup>4</sup><i class="footnote">In his commentary on Leviticus ii. 2, I. E. explains <span>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cmemorial,\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \u201cthe part which was burnt upon the altar,\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cincense\u201d (Lev. ii. 2)\u2014isguilty, <span>\u05de\u05d1\u05e8\u05da \u05d0\u05d5\u05df</span> \u201cas if he blessed iniquity.\u201d<sup>5</sup><i class="footnote">A. V., \u201cAs if he blessed an idol.\u201d</i> <span>\u05d2\u05dd \u05d4\u05de\u05d4</span> <i>Even they</i>, namely, \u201cyour forefathers;\u201d the word <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span> is to be supplied.<sup>6</sup><i class="footnote"><span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd</span> of the Hebrew text is to be altered into <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span>\u05d4\u05de\u05d4</span>, \u201cthey\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span>,\u05d2\u05dd \u05d0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3 ,\u05d2\u05dd \u05d4\u05de\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\u201d</i>'],
            [u'<span>\u05d1\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05d4\u05dd</span> <i>Their charges.</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i> Comp. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea</span> \u201ccharges\u201d (Deut. xxii. 17), \u201ctheir charges\u201d are the charges brought against them. It may also be rendered \u201ctheir delusions;\u201d comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05dc\u05d5</span> \u201cand they abused\u201d (Judg. xix. 25); <span>\u05d4\u05ea\u05e2\u05d5\u05dc\u05dc</span> \u201che mocked\u201d (1 Sam. vi. 6).<sup>8</sup><i class="footnote">A. V., \u201cHe had wrought wonderfully.\u201d</i> <span>\u05de\u05d2\u05d5\u05e8\u05ea\u05dd</span> <i>Their fears</i>. Comp. <span>\u05d5\u05d9\u05d2\u05e8</span> \u201cand was afraid\u201d (Num. xxii. 3).'],
            [u'<span>\u05de\u05e0\u05d3\u05d9\u05db\u05dd</span> <i>That cast you out.</i> Comp. <span>\u05d9\u05e0\u05d3\u05d5\u05d4\u05d5</span> \u201cthey chase him\u201d (Job xviii. 18). Some render it<sup>9</sup><i class="footnote">Comp. the second explanation of Rashi, and the Rabbinical expression, <span>\u05d7\u05e8\u05dd \u2550 \u05e0\u05d3\u05d5\u05d9</span>, \u201cdoom,\u201d \u201cexcommunication.\u201d</i> \u201cthose in whose eyes you are considered as doomed.\u201d \u201cYour brethren\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span>\u05d9\u05db\u05d1\u05d3 \u05f2</span> R. Moses Hakkohen says, that it means, \u201cthe Lord is heavy;\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span>\u05db\u05d1\u05d3</span> is found in the meaning of \u201cto be honoured,\u201d as <i>e.g.</i> <span>\u05e0\u05db\u05d1\u05d3\u05ea</span> \u201cThou art glorified\u201d (xxvi. 15); but he did not think of <span>\u05d9\u05b4\u05d1\u05b0\ufb31\u05b0\u05d3\u05d5\u05bc</span> \u201cthey are honoured,\u201d which is the opposite of <span>\u05d9\u05e6\u05e2\u05e8\u05d5</span> \u201cthey are little\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \u2018Certainly, the Lord is too hard for us with His commandments,\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span>\u05d9\u05db\u05d1\u05d3 \u05d9\u05d9</span> \u201cthe Lord is heavy\u201d the word \u201cyet\u201d must be supplied<sup>10a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05d6\u05de\u05df</span>, which either mean, \u201cand an adverb of time is wanting,\u201d as, <i>e. g.,</i> \u201conce,\u201d \u201cyet,\u201d or are the corruption of <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05e2\u05d5\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \u201cyet a time will come, when we shall see your<sup>11</sup><i class="footnote">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\u201d But I think that<sup>12</sup><i class="footnote">These words are added in the translation; the corresponding Hebrew phrase, <span>\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \u201cIn this way there is a connection between this verse and the next.\u201d</i> these are the words of \u201cyour brethren that cast you out,\u201d and that the whole verse must be explained thus: Your brethren say, \u201cFor my name\u2019s sake let the Lord be honoured [<span>\u05d9\u05db\u05d1\u05d3</span> being derived from <span>\u05db\u05d1\u05d5\u05d3</span> \u201chonour\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\u201d this is the meaning of the words <span>\u05d5\u05d4\u05dd \u05d9\u05d1\u05e9\u05d5</span> \u201cand they shall be ashamed.\u201d<sup>13</sup><i class="footnote">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span>\u05d5\u05d0\u05e0\u05d7\u05e0\u05d5 \u05e0\u05d1\u05d5\u05e9</span>, \u201cand we shall be ashamed.\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \u201cyour brethren\u201d etc., but spoken by God, understand the plural in <span>\u05e0\u05e8\u05d0\u05d4</span> as pluralis majestatis, like the plural in <span>\u05e0\u05e2\u05e9\u05d4</span> \u201clet us make\u201d (Gen. i. 26), or<sup>13a</sup><i class="footnote"><span>\u05d5\u05d0\u05d7\u05d9\u05db\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cand others.\u201d</i> refer it to both, to God and the prophet together.'],
            [u'<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \u201cthe holy temple.\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \u201cthat cast you out,\u201d etc.'],
            [u'<span>\u05ea\u05d7\u05d9\u05dc</span> <i>She travailed.</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span>\ufb4a\u05b0\u05de\u05b7\ufb3c\u05b5\u05d8</span> \u201cshe will lay eggs\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05d9\u05d8</span> is Hiphil, <span>\u05ea\u05de\u05dc\u05d8</span> Piel of <span>\u05de\u05dc\u05d8</span>.</i>\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class="footnote">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>'],
            [u'<span>\u05d4\u05d0\u05e0\u05d9 \u05d0\u05e9\u05d1\u05d9\u05e8</span> <i>Shall I bring to birth.</i> Comp. \u201c<span>\u05de\u05e9\u05d1\u05e8 \u05d1\u05e0\u05d9\u05dd</span> birth of children\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d0\u05dc\u05d4</span>, which seems to be nothing but the <span>\u05db\u05d0\u05dc\u05d4</span> \u201csuch things,\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span>\u05d1\u05d0\u05dc\u05d4</span>, \u201cwith those,\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?'],
            [u'<i>All ye that mourn for her</i> in exile.'],
            [u'<i>With the breast of her consolations</i>. Comp. \u201cThou shalt suck the breast of kings\u201d (lx. 16). A fulness of joy is meant by this expression; for \u201cconsolations\u201d are here the opposite of \u201cmournings.\u201d<sup>17</sup><i class="footnote"><span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span>, in its literal meaning, \u201cconsolations,\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span> in this verse is the opposite of \u201cmourning,\u201d mentioned in the preceding verse, and signifies \u201chappiness.\u201d</i> <span>\u05ea\u05de\u05e6\u05d5</span> <i>That you may milk out.</i> Comp. <span>\u05de\u05d9\u05e5</span> \u201cthe churning\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class="footnote">The root of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>, that of <span>\u05de\u05d9\u05e5</span> is <span>\u05de\u05d5\u05e5</span>.</i> <span>\u05de\u05d6\u05d9\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class="footnote">The author of the Chald\xe6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span>\u05de\u05d7\u05de\u05d3</span> \u201cfrom the best;\u201d R. Moses Hakkohen compares it with <span>\u05d5\u05d6\u05d9\u05d6 \u05e9\u05d3\u05d9</span> \u201cthe wild beasts of the field\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class="footnote">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>'],
            [u'<i>I shall extend to Zion peace like a river,</i> etc. <span><sup>20</sup><i class="footnote">I. E. read <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> instead of <span>\u05db\u05d1\u05d5\u05d3 \u05d4\u05d2\u05d5\u05d9\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\u05d7\u05d9\u05dc</span> means \u201cproperty;\u201d comp. <span>\u05d4\u05d7\u05d9\u05dc \u05d4\u05d6\u05d4</span> \u201cthis wealth\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span>\u05ea\u05e9\u05e2\u05e9\u05e2\u05d5</span> <i>Ye will play.</i> Comp. <span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> \u201cand shall play\u201d (xi. 8). The <span>\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class="footnote">The regular form would be <span>\u05e2 ,\u05ea\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b0\u05e9\u05c1\u05b0\u05e2\u05d5\u05bc</span> being a guttural, it should receive the compound Sheva (<span>\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span>\u05e9</span> into a vowel (<span>\u05b8</span>), and restores, therefore, the compound Sheva under <span>\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span>\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span>\u05d5\u05b0\u05e9\u05c1\u05b4\u05e2\u05b2\u05e9\u05c1\u05b7\u05e2</span> and <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> with <span>\ufb4a\u05b0\ufb2a\u05b7\u05e2\u05b2\ufb2a\u05b8\u05e2\ufb35</span>, and explains, but wrongly, the change of \u05b2 into \u05b3, as caused by the pause.</i>'],
            [u'<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class="footnote">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>'],
            [u'<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class="footnote">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05d3\u05d5\u05ea</span> (lit., \u201cfor they are the fundamental parts\u201d), which, on account of the plural form, cannot be meant as an explanation of <span>\u05dc\u05d1\u05d1\u05db\u05dd</span>, but as that of <span>\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>; the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05d5\u05e3</span>; \u201cthe body is meant,\u201d must perhaps be supplied together with <span>\u05d5\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>, for the phrase <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05e8\u05d5\u05ea</span> contains the reason for some preceding explanation.</i> <span>\u05d5\u05d6\u05e2\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class="footnote">A. V., \u201cAnd His indignation.\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>, which is contrasted with <span>\u05de\u05dc\u05e2\u05d9\u05dc</span>, \u201cthe accent is on the last syllable but one;\u201d there is no sense in <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>; it must be altered into <span>\u05de\u05dc\u05e8\u05e2</span>, \u201cthe accent is on the last syllable.\u201d</i> and a Kamez in the first, while the noun <span>\u05d6\u05e2\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span>\u05d6\u05b7\u05e2\u05b7\u05dd</span>).'],
            [u'<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span>\u05dc\u05d4\u05e9\u05d9\u05d1 \u05d1\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> <i>To render His anger with fury.</i> <span>\u05e9\u05d5\u05d1 \u05d0\u05e3</span> or <span>\u05e9\u05d5\u05d1 \u05d7\u05e8\u05d5\u05df</span> construed with <span>\u05de</span> has a good sense, with <span>\u05d1</span> a bad one.<sup>27</sup><i class="footnote">Here it is constructed with neither, but <span>\u05d1\u05d4\u05dd</span> \u201cagainst them\u201d can easily be supplied from the context. The Hebrew text has the words <span>\u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05f4\u05dd \u05ea\u05e9\u05d5\u05d1\u05ea \u05d7\u05e8\u05d5\u05df \u05d0\u05d5</span>; the word <span>\u05d0\u05d5</span>, \u201cor,\u201d is either superfluous or must be followed by <span>\u05d0\u05e3</span>, \u201canger,\u201d or a similar expression.</i>'],
            [u'<span>\u05e0\u05e9\u05e4\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \u201che will go with them to judgment;\u201d<sup>28</sup><i class="footnote">The Niphal has sometimes the meaning of reciprocity, as <span>\u05e0\u05dc\u05d7\u05dd</span>, \u201cto fight.\u201d</i> or it is used here in an active sense like <span>\u05e0\u05e9\u05d1\u05e2</span> \u201che swore\u201d (lxii. 8).<sup>29</sup><i class="footnote"><span>\u05e0\u05e9\u05e4\u05d8</span> would in that case be the same as <span>\u05e9\u05e4\u05d8</span>, \u201che will judge.\u201d</i>'],
            [u'<i>That sanctify themselves,</i> for idolatry. <span>\u05d4\u05de\u05ea\u05d8\u05d4\u05e8\u05d9\u05dd\u2550\u05d4\u05de\u05d8\u05d4\u05e8\u05d9\u05dd</span>. <i>That purify themselves.</i> The <span>\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span>\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class="footnote">That are prepared for idolatry; <span>\u05d2\u05e0\u05d5\u05ea</span> is explained by <span>\u05d0\u05e9\u05e8\u05d5\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span>\u05d0\u05d7\u05ea</span> <i>One.</i> The feminine form agrees with <span><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i>\u05d0\u05e9\u05e8\u05d4</span> \u201cgrove,\u201d while the masculine form <span>\u05d0\u05d7\u05d3</span> of the Ketib refers to <span>\u05e2\u05e5</span> \u201ctree;\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness.'],
            [u'<span>\u05d5\u05d0\u05e0\u05db\u05d9 \u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05d5\u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d4\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class="footnote">A. V., \u201cFor I know their works and their thoughts.\u201d</i> It has the same meaning as \u201cthe rulers take counsel together against the Lord, and against His anointed\u201d (Ps. ii. 2), <span>\u05d1\u05d0\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class="footnote">A. V., \u201cIt shall come.\u201d</i> Supply <span>\u05e2\u05ea</span> \u201ctime.\u201d The meaning of the whole verse is, \u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class="footnote">Comp. c. xxiv. 14, note 18.</i>'],
            [u'<span>\u05d0\u05d5\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05f4\u05df</span>, \u201cwith omission of <span>\u05e2</span>,\u201d instead of <span>\u05db\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13.'],
            [u'<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span>\u05d1\u05e8\u05db\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class="footnote">No reason is given why <span>\u05e8\u05db\u05d1</span> should signify here \u201cchariots of iron\u201d and not \u201cchariots;\u201d perhaps he explains <span>\u05e6\u05d1\u05d9\u05dd</span> \u201cwooden waggons,\u201d and therefore <span>\u05e8\u05db\u05d1</span> \u201ciron chariots.\u201d</i> <span>\u05d1\u05e6\u05d1\u05d9\u05dd</span> <i>In waggons.</i><sup>37</sup><i class="footnote">A. V., \u201cIn litters.\u201d</i> Comp. <span>\u05e2\u05d2\u05dc\u05ea \u05e6\u05d1</span> \u201ccovered waggons\u201d (Num. vii. 3). <span>\u05d5\u05d1\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class="footnote">A. V., \u201cAnd upon swift beasts.\u201d</i> Comp. <span>\u05db\u05e8</span> \u201cdromedary\u201d (xvi. 1). A noble species of camel. <span>\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> is a reduplication of <span>\u05db\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled.'],
            [u'<i>Also of them</i> whom they will bring,<sup>39</sup><i class="footnote">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me.'],
            [u'<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span>\u05e2\u05de\u05d3\u05d9\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class="footnote">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class="footnote">The words <span>\u05e9\u05dc\u05d0 \u05d9\u05de\u05d7\u05d4</span> after <span>\u05e9\u05de\u05db\u05dd</span> are superfluous. According to the second explanation <span>\u05e9\u05dd</span> has here the meaning \u201csubstance;\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \u201cyour seed,\u201d and is a mere repetition of the same idea. Comp. \u201cTo Jacob and to Israel\u201d (Num. xxiii. 23).'],
            [u'<span>\u05de\u05d3\u05d9 \u05d7\u05d3\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i> <span>\u05de\u05d3\u05d9</span> has nearly the same meaning as <span>\u05d1\u05db\u05dc \u05e2\u05ea</span> \u201cwhenever\u201d (Est. v. 13). Comp. <span>\u05de\u05d3\u05d9 \u05e2\u05d1\u05e8\u05d5</span> \u201cwhenever he passed\u201d (2 Kings iv. 8). <span>\u05d7\u05d3\u05e9 \u05d1\u05d7\u05d3\u05e9\u05d5</span> \u201ca new moon on the day appointed for it.\u201d Comp. <span>\u05d3\u05d1\u05e8 \u05d9\u05d5\u05dd \u05d1\u05d9\u05d5\u05de\u05d5</span> \u201cthe task of every day on the day appointed for it\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class="footnote">See Midrash Yalkut ad locum.</i> they explain the word <span>\u05de\u05d3\u05d9</span> to signify \u201cone year.\u201d<sup>43</sup><i class="footnote">This seems to be I. E.\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span>\u05de\u05e8\u05d9</span> is not found there.</i> The meaning of <span>\u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5 \u05de\u05d3\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class="footnote">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span>\u05de\u05d3\u05d9 \u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span>\u05e9\u05d1\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span>\u05e9\u05d1\u05ea</span> in the phrase <span>\u05de\u05de\u05d7\u05e8\u05ea \u05d4\u05e9\u05d1\u05ea</span> refers to the first day of Passover.</i>'],
            [u'<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class="footnote">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class="footnote">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span>\u05d3\u05d9 \u05d3\u05d0\u05d5\u05df</span> \u201cmuch abhorring;\u201d as to <span>\u05d3\u05d0\u05d5\u05df</span>, comp. <span>\u05de\u05d5\u05e8\u05d0\u05d4</span> \u201cfilthy\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span>\u05dc\u05d3\u05e8\u05d0\u05d5\u05df</span> (Dan. xii. 2).<sup>46</sup><i class="footnote">I. E. fails to prove why it should be more difficult to explain <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> in Daniel as equivalent to <span>\u05d3\u05d9 \u05e8\u05d0\u05d5\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span>\u05d3\u05bc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05df</span> into Hirek in the construct state <span>,\u05d3\u05bc\u05b4\u05e8\u05b0\u05d0\ufb4b\u05df</span>, since <span>\u05d3\u05bc\u05b5\u05d9\u2550\u05d3\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>'],
            [u'END OF THE BOOK OF ISAIAH THE PROPHET.']]],
 u'versionSource': u'http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH001338443',
 u'versionTitle': u'Commentary of Ibn Ezra on Isaiah; trans. by M. Friedlander, 1873'}

u'kAEw7OKw5IjZIG4lFbrYxpSdu78Jsza67HgR0gRBOdg'

u'en'

[[u'<span>\u05d7\u05d6\u05d5\u05df</span> <i>The vision of.</i> The \u05e0 is not radical.<sup>1</sup><i class="footnote">The root of <span>\u05d7\u05d6\u05d5\u05df</span> is <span>\u05d7\u05d6\u05d7</span> to see; in <span>\u05d7\u05d6\u05d5\u05df</span> the radical \u05d4 is omitted, and <span>\ufb4b\u05df</span> is added, as in <span>\u05e7\u05d3\u05de\u05d5\u05df ,\u05d6\u05db\u05e8\u05d5\u05df ,\u05d7\u05e9\u05d1\u05d5\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class="footnote">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class="footnote">\u201cR. Levi said, \u2018 We know by tradition that Amoz and Amaziah were brothers.\u2019\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class="footnote">Amaziah was king of Juda, before Uzziah, 835\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \u201cI gave my back to smiters,\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \u201cDavid, the son of Jesse\u201d (2 Sam. xxiii. 1). David was \u201cthe man of God\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \u201cJehu, king of Israel, the son of Nimshi\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \u201cIn the vision of Isaiah, the son of Amoz, the prophet\u201d<sup>5</sup><i class="footnote">A. V. \u201cThe prophet, the son of Amoz.\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \u201cthe prophet,\u201d may as well be referred to Amoz as to Isaiah; but from the words, \u201cTo Isaiah the prophet, the son of Amoz\u201d (2 Kings xix. 2), we learn that Isaiah was \u201cthe prophet.\u201d <sup>6</sup><i class="footnote">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \u201cthe prophet,\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span>\u05d0\u05de\u05d5\u05e5</span> has a disjunctive accent, and is to be separated from the following <span>\u05d4\u05e0\u05b0\u05d1\u05d9\u05d0</span> ; were they to be joined, their accents would be in the following way, <span>\u05d9\u05e9\u05e2\u05d9\u05d4\u05a8\u05d5 \u05d1\u05df\u05be\u05d0\u05de\u05a3\u05d5\u05e5 \u05d4\u05e0\u05d1\u05d9\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \u201cMine eyes have seen the King, the Lord of hosts\u201d (vi. 5).<sup>7</sup><i class="footnote">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \u201cThere shall no man see me and live\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class="footnote">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted.',
  u'<span>\u05d5\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span>\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span>, \u2018give ear,\u2019 from <span>\u05d0\u05c2\u05d6\u05b6\u05df</span> \u2018 ear.\u2019 .There is in reality no difference between <span>\u05e9\u05de\u05e2</span> \u2018to hear\u2019 and <span>\u05d4\u05d0\u05d6\u05df</span> \u2018to give ear.\u2019<sup>9</sup><i class="footnote">By the additional phrase <span>\u05e2\u05dc \u05d3\u05e8\u05da \u05e4\u05e9\u05d8</span> \u201cin reality,\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span>\u05e9\u05de\u05e2</span> and <span>\u05d4\u05d0\u05d6\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class="footnote">According to the first explanation, the phrase \u201cfor the Lord speaketh\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span>\u05d3\u05d1\u05e8</span> by the past \u201chath spoken\u201d or \u201chath commanded,\u201d and the supplying of the Infinitive \u201cto hear\u201d or \u201cto listen.\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span>\u05d1\u05d9 \u05e4\u05e9\u05e2\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class="footnote">This explanation of <span>\u05e4\u05e9\u05e2</span> seems to be derived from the phrase <span>\u05d9\u05d3 \u05e4\u05e9\u05e2 \u05de\u05ea\u05d7\u05ea</span> \u2018to rebel \u2019 (2 Kings viii. 22)\u2014literally, \u201cto withdraw from the authority of\u201d\u2014and to be supported by <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\u2014literally, \u201cthat has slipped away from its possessor.\u201d Our author, however, in his commentary to Exodus explains <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span>, as generally understood, \u201can object of trespass,\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>',
  u'<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span>\u05d0\u05d1\u05d5\u05e1</span> <i>the crib.</i> The place for the ass\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span>\u05d0\u05d1\u05d5\u05e1\u05d9\u05dd</span> Kings v. 3) and <span>\u05d0\u05d1\u05d5\u05e1</span> (Prov. xv. 17), \u2018fatted,\u2019 is derived from this word ; it means literally, \u2018placed at the crib.\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class="footnote">\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\u201d\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \u201cI have brought them up, but they do not know me.\u201d',
  u'<span>\u05d4\u05d5\u05d9</span>. Some consider the \u05d4 as a substitute for \u05d0, and explain <span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span>, \u2018woe;\u2019 comp. <span>\u05d0\u05d3\u05d5\u05e8\u05dd</span> and <span>\u05d4\u05d3\u05d5\u05e8\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span>\u05d0\u05d9\u05da</span> and <span>\u05d4\u05d9\u05da</span>, \u201chow\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span>\u05d4\u05d9\u05d4</span> \u2018to be\u2019), and that the passage must be rendered, \u201cO sinful people,\u201d etc. ; comp. <span>\u05d4\u05d5\u05d9 \u05d4\u05d5\u05d9 \u05d5\u05e0\u05e1\u05d5</span>, \u201cHo, ho, flee\u201d (Zach. ii. 10), <span>\u05d4\u05d5\u05d9 \u05e6\u05d9\u05d5\u05df \u05d4\u05de\u05dc\u05d8\u05d9</span> \u201cO Zion, deliver thyself\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class="footnote">In the two passages quoted by the author, <span>\u05d4\u05d5\u05d9</span> cannot be translated by \u2018 woe,\u2019 because it is followed by good tidings.\u2014Ibn Ezra does not mean to say that <span>\u05d4\u05d5\u05d9</span> is never used instead of <span>\u05d0\u05d5\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\u2014The connection between <span>\u05d4\u05d9\u05d4</span> \u2018 to be \u2019 and <span>\u05d4\u05d5\u05d9</span> \u2018 Oh \u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \u201cWhy should ye be stricken any more.\u201d <span>\u05db\u05b6\u05d1\u05b6\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span>\u05e2\u05b6\u05e8\u05b6\u05dc \u05dc\u05d1 \u05d5\u05e2\u05b6\u05e8\u05b6\u05dc \u05d1\u05e9\u05e8</span>, \u201cuncircumcised in heart and uncircumcised in flesh\u201d (Ez. xliv. 9).<sup>14</sup><i class="footnote"><span>\u05db\u05b6\u05bc\u05d1\u05b6\u05d3</span> is, according to Ibn Ezra, not a substantive, \u201cthe burden of,\u201d but the construct state of the adjective <span>\u05db\u05b8\u05bc\u05d1\u05b5\u05d3</span>, \u201cheavy of, heavy with regard to;\u201d like <span>\u05e2\u05b6\u05e8\u05b6\u05dc</span> \u201cuncircumcised with regard to\u201d\u2014the construct state of the adjective <span>\u05e2\u05b8\u05e8\u05b5\u05dc</span>, \u201cuncircumcised.\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \u201ctheir father was an Amorite, their mother a Hittite\u201d (Ez. xvi. 3),<sup>15</sup><i class="footnote">The Israelites are, according to this explanation, called \u201ca seed of evil-doers,\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class="footnote"><span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \u201ccausing their soul or way to be corrupt.\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span>\u05e0\u05d0\u05e6\u05d5</span> <i>They have provoked unto anger.</i> <span>\u05e0\u05d6\u05d5\u05e8\u05d5</span>. <i>They are gone away.</i> Root <span>\u05e0\u05d6\u05e8</span> \u2018to separate\u2019 ; comp. <span>\u05d5\u05d9\u05e0\u05d6\u05e8\u05d5</span> \u201cthat they separate themselves\u201d (Lev. xxii. 2). <span>\u05e0\u05b8\u05d6\ufb4b\u05e8\ufb35</span> is formed like <span>\u05d9\u05b8\u05d1\u05c2\u05dc\ufb35</span> \u2018 they could \u2019 (Exod. viii. 14). Many take it as Niphal of <span>\u05d6\u05d5\u05e8</span> \u2018 to separate \u2019; comp. <span>\u05e0\u05b8\u05db\ufb4b\u05e0\ufb35</span> \u2018 they are prepared \u2019 (Prov. xix. 29); Niphal of <span>\u05db\u05bc\ufb35\u05df</span>, \u2018 to stand.\u2019',
  u'<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>. <i>Should ye be stricken.</i> The \u05ea in <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>, \u201cthey sat down.\u201d (Deuter. xxxiii. 3), is part of the root\u2014<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Pual of <span>\u05ea\u05db\u05d4</span> ; comp. <span>\u05d5\u05b0\u05e9\u05c1\u05bb\u05e4\u05bc\ufb35</span> \u201cand they stick out\u201d (Job xxxiii. 21)\u2014but here it is the prefix representing the second person; <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Hophal of <span>\u05e0\u05db\u05d4</span>.\u2014<i>You will revolt more and more</i>. \u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\u201d comp., \u201cAnd in the time of his\u2014Ahaz, king of Judah\u2019s\u2014distress did he trespass yet more against the Lord.\u201d (2 Chr. xxviii. 22.) <span>\u05e1\u05b8\u05e8\u05b8\u05d4</span> <i>Rebellious.</i> Adjective; root <span>\u05e1\u05e8\u05e8</span>, \u2018to be rebellious,\u2019 comp. <span>\u05e1\u05d5\u05e8\u05e8</span>, \u2018rebellious\u2019 (Deuter. xxi. 18); supply <span>\u05de\u05dc\u05d4</span> or <span>\u05d3\u05d1\u05e8\u05d4</span> \u2018 word;\u2019 <span>\u05e1\u05e8\u05d4</span> may also be taken as a substantive, \u2018 rebellion.\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span>\u05d3\u05bc\u05b7\u05d5\u05bc\u05b8\u05d9</span> <i>Faint.</i> Adjective; a form like <span>\u05e0\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1</span> \u2018 thievish,\u2019 <span>\u05e1\u05b7\u05dc\u05bc\u05b8\u05d7</span> \u2018 placable.\u2019',
  u'<span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> <i>A place containing soundness</i> (<span>\u05ea\u05bc\ufb4b\u05dd</span> \u2018 soundness or integrity\u2019). The form of the word is irregular, for it should be <span>\u05de\u05b8\u05ea\ufb4b\u05dd</span> like <span>\u05de\u05b8\u05e2\ufb4b\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> is the same as <span>\u05de\u05b0\u05ea\u05b4\u05d9\u05dd</span> \u2018 people ;\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \u201cthere is nothing in them that is good for man;\u201d but this explanation is rather far-fetched. <span>\u05e4\u05e6\u05e2</span> <i>Wounds.</i> Supply the word <span>\u05e8\u05e7</span> \u2018only,\u2019 \u2018but,\u2019 before <span>\u05e4\u05e6\u05e2</span>. \u201cThere is no soundness in him ; there are but wounds and bruises ;\u201d comp. <span>\u05e9\u05d9\u05d0\u05db\u05dc \u05d5\u05e9\u05ea\u05d4 \u05d0\u05d9\u05df \u05d8\u05d5\u05d1 \u05d1\u05d0\u05d3\u05dd</span> \u201cThere is nothing good for man <i>but</i> that he should eat and drink.\u201d (Eccles. ii. 24). <span>\u05e4\u05e6\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span>\u05d7\u05d1\u05d5\u05e8\u05ea</span> <i>A sore</i> attended with suppuration. <span>\u05d8\u05e8\u05d9\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class="footnote">A. V., \u201cPutrefying.\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\n"> has the same meaning. <span>\u05d6\u05c2\u05e8\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class="footnote">A. V., \u201cThey have been closed.\u201d</i> Root <span>\u05d6\u05c1\u05e8\u05d3</span> \u2018 to squeeze \u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span>\u05d7\u05d1\u05e9\u05d5</span> <i>They have been bound up.</i> Root <span>\u05d7\u05d1\u05e9</span> \u2018 to compress,\u2019 \u2018to bind up \u2019 (comp. <span>\u05d7\u05d5\u05d1\u05e9</span> \u2018ruler,\u2019 iii. 7).<sup>20</sup><i class="footnote">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \u201cThe laws of kings are tyrannical.\u201d</i> <span>\u05d1\u05bc\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b6\u05df</span> <i>With the oil</i>.<sup>21</sup><i class="footnote">A. V., \u201cWith ointment.\u201d</i> With the oil, which the cure of the wound requires.',
  u'<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span>\u05d0\u05db\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span>\u05d1\u05e2\u05e6\u05d1\u05d5\u05df \u05ea\u05d0\u05db\u05dc\u05e0\u05d4</span> \u201cIn sorrow shalt thou eat of it.\u201d (Gen. iii. 17.) <span>\u05d5\u05e9\u05de\u05de\u05d4</span> <i>And desolate.</i> Supply <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u2018 your country \u2019\u2014\u201cand your country is desolate.\u201d<sup>22</sup><i class="footnote">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span>\u05d5\u05e9\u05de\u05de\u05d4 \u05db\u05de\u05d4\u05e4\u05db\u05ea \u05d6\u05e8\u05d9\u05dd</span> \u201cAnd it is desolate, as overthrown by strangers,\u201d is to be taken in a more comprehensive sense, and referred to the general term <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u201cyour country,\u201d which includes <span>\u05e2\u05e8\u05d9\u05db\u05dd</span> \u201cyour cities,\u201d and <span>\u05d0\u05d3\u05de\u05ea\u05db\u05dd</span> \u201cyour land.\u201d</i> <span>\u05d6\u05e8\u05d9\u05dd</span> can be derived from <span>\u05d6\u05e8\u05dd</span> \u2018 tempest \u2019 (xxxii. 2); the final \u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span>\u05d6\u05e8\u05d9\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class="footnote">This is the opinion of Saadiah, attacked by R. Adonim, because of <span>\u05d6\u05b8\u05e8\u05d9\u05dd</span> being different from the singular <span>\u05d6\u05b8\u05e8\u05b6\u05dd</span> and the plural <span>\u05d6\u05b0\u05e8\u05b8\u05de\u05b4\u05d9\u05dd</span>, but defended by Ibn Ezra in his \u201cSephath Yether\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span>\u05d6\u05b6\u05e8\u05b6\u05dd \u2550 \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u2018 tempest.\u2019</i>',
  u'<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span>\u05e1\u05d5\u05db\u05d4</span> <i>The hut.</i><sup>24</sup><i class="footnote">A. V., \u201cCottage.\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span>\u05de\u05dc\u05d5\u05e0\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span>\u05d1\u05de\u05e7\u05e9\u05d4</span> <i>In the garden of cucumbers.</i> <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> <i>Ruined</i><sup>25</sup><i class="footnote">A. V., \u201cBesieged.\u201d</i> (comp. lxv. 4).',
  u'<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span>\u05db\u05de\u05e2\u05b8\u05d8\u0591</span> <i>Very small.</i> Join with <span>\u05e9\u05c2\u05e8\u05d9\u05d3</span> \u2018remnant,\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class="footnote">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \u201cthe son of Amoz.\u201d</i>',
  u'<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \u201cWe are like Sodom,\u201d by saying, \u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\u201d\u2014this is meant by the address, \u201cYe rulers of Sodom\u201d\u2014\u201cand the people is like the people of Gomorrah.\u201d',
  u'<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \u201cIf I <i>were</i> hungry, I would not tell thee, etc.\u201d (Ps. 1. 12 ff). <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class="footnote">A. V., \u201cRams.\u201d</i> <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class="footnote">In the Rabbinical writings <span>\u05d7\u05b5\u05dc\u05b6\u05d1</span> is the forbidden fat, <span>\u05e9\u05c1\ufb35\u05de\u05b8\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span>\u05d1\u05d4\u05de\u05d4</span> \u2018 cattle\u2019, in the latter <span>\u05d7\u05d9\u05d4</span> \u2018beasts.\u2019 According to Ibn Ezra <span>\u05de\u05e8\u05d9\u05d0</span> is a <span>\u05d1\u05d4\u05de\u05d4</span> ; according to Saadiah it is a <span>\u05d7\u05d9\u05d4</span> (<img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\npSg//9k=\n"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class="footnote">R. Hai (ibid.)</i> compares <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> \u201cfed beasts\u201d with <span>\u05de\u05e8\u05d0</span> \u201cto feed\u201d (Mishnah Sabbath xxiv. 3). <span>\u05db\u05d1\u05e9\u05d9\u05dd</span> The young of the flock.<sup>30</sup><i class="footnote">A. V., \u201cLambs.\u201d</i> <span>\u05e2\u05ea\u05d5\u05d3\u05d9\u05dd</span> The old of the flock<sup>31</sup><i class="footnote">A. V., \u201cHe-goats.\u201d</i> (comp. Gen. xxxi. 10).',
  u'<span>\u05dc\u05e4\u05e0\u05d9\u2550\u05e4\u05e0\u05d9</span> <i>Before me;</i> it is not the object of <span>\u05dc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05d7</span> \u2018 to be seen.\u2019<sup>32</sup><i class="footnote"><span>\u05e4\u05e2\u05d5\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span>\u05dc\u05e8\u05d0\u05d5\u05ea \u05e4\u05e0\u05d9</span>, according to this opinion, rejected by I. E., \u201cWhen my face is seen;\u201d \u2018my face\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span>\u05e8\u05de\u05d5\u05e1</span> <i>To tread.</i> Infinitive.',
  u'<span>\u05dc\u05d0 \u05ea\u05d5\u05e1\u05d9\u05e4\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span>\u05dc\u05d4\u05d1\u05d9\u05d0\u2550\u05d4\u05d1\u05d9\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \u201cFor your oblation is vain in mine eyes, and your incense an abomination.\u201d <span>\u05d3\u05d0\u05e9 \u05d7\u05d3\u05e9\u2550\u05d7\u05d0\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class="footnote">I. E. refers perhaps to the words <span>\u05e2\u05dc\u05ea \u05d7\u05d3\u05e9</span>, Num. xxviii. 14, which are the same as <span>\u05e2\u05dc\u05ea \u05e8\u05d0\u05e9 \u05d7\u05d3\u05e9</span>, \u201cthe burnt offering of the new moon.\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span>\u05d7\u05d3\u05e9</span> signifies \u201cNew moon.\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span> \u05d7\u05d3\u05e9</span> signifies also \u2018month,\u2019 that is, the time from one new moon to the other; as <span>\u05e9\u05d1\u05ea</span>, originally \u2018 Sabbath,\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \u201cNew-moon.\u201d <span>\u05e7\u05e8\u05d0 \u05de\u05e7\u05e8\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class="footnote">A. V., \u201cThe calling of assemblies.\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span>\u05de\u05d5\u05e1\u05e3</span>) brought on such days.<sup>35</sup><i class="footnote">Comp. Num. xxviii. and xxix.</i> <span>\u05dc\u05d0 \u05d0\u05d5\u05db\u05dc</span> <i>I cannot bear.</i> Supply the word <span>\u05e0\u05b0\u05e9\u05d0\u05c1</span>, \u2018to bear.\u2019 Comp. <span>\u05d7\u05de\u05d5\u05e8 \u05dc\u05d7\u05dd</span> \u201can ass <i>laden with</i> bread\u201d (1 Sam. xvi. 20). <span>\u05e2\u05e6\u05e8\u05d4</span> <i>Restraint</i>. Comp. <span>\u05e2\u05c2\u05e6\u05b6\u05e8</span> \u2018prison\u2019 (liii. 8). \u201cRestraint from doing any work.\u201d <span>\u05e2\u05e6\u05e8\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class="footnote">A. V., \u201cEven the solemn meeting.\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?',
  u'<i>They are a trouble unto me.</i> These words imply the threat, \u201cI shall therefore banish you, and they\u2014the festivals\u2014will then cease.\u201d <i>I am weary.</i> A figurative expression.',
  u'<span>\u05d5\u05d1\u05e4\u05e8\u05e9\u05db\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \u05e8 is instead of Segol.<sup>37</sup><i class="footnote">The infinitive Piel is <span>\u05e4\u05bc\u05b8\u05e8\u05b5\u05e9</span> ; when <span>\u05db\u05b6\u05dd</span> is added the syllable <span>\u05e8\u05b5\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span>\ufb35\u05d1\u05b0\u05e4\u05bd\u05e8\u05b4\u05e9\u05c1\u05b0\u05db\u05b6\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \u201cI will not help you.\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed.',
  u'<i>Wash</i>. Wash your hands of the blood they have shed. <span>\u05d4\u05b4\u05d4\u05b0\u05d6\u05b7\u05db\u05bc\ufb35\u2550\u05d4\u05b4\u05d6\u05bc\u05b7\u05db\u05bc\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \u05ea is absorbed in the \u05d6; comp. <span>\u05dc\u05b7\u05de\u05bc\u05b4\u05d4\u05b0\u05d8\u05b7\u05d4\u05b5\u05e8\u2550\u05dc\u05b7\u05de\u05bc\u05b4\u05d8\u05bc\u05b7\u05d4\u05b5\u05e8</span> \u201cunto him that purifies himself\u201d (Lev. xiv. 4).',
  u'<span>\u05dc\u05d4\u05d9\u05d8\u05d1\u2550\u05d4\u05d9\u05d8\u05d1</span> <i>To do well.</i> It is infinitive. <span>\u05d0\u05e9\u05e8\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class="footnote">A. V., \u201cRelieve.\u201d</i> Root \u05d0 ; <span>\u05d9\u05e9\u05e8</span> replaces the radical \u05d9 ; the reverse is the case in <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05bc\u05b4\u05ea\u05b0\u05d9\u05b7\u05de\u05bc\u05b8\u05e8\ufb35</span> \u201cyou shall boast yourselves\u201d(lxi.6). <span>\u05d7\u05de\u05d5\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class="footnote">A. V., \u201cThe oppressed.\u201d</i> An adjective, like <span>\u05e7\u05e8\u05d5\u05d1</span> \u2018 near ;\u2019 comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u2018 cruel \u2019 (Ps. lxxi. 4). Many explain <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span> \u201cGive due consideration to the cause, do not judge off hand ;\u201d the meaning of <span>\u05d0\u05e9\u05e8\u05d5</span> would then be, \u201cPraise ye\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class="footnote">The translation of the words <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span>, according to this explanation, would be : \u201cPraise him who is considerate in judgment.\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span>\u05d0\u05e9\u05e8\u05d5 \u05d3\u05f2\u05df \u05e9\u05de\u05d7\u05de\u05e5 \u05d0\u05ea \u05d3\u05d9\u05e0\u05d5</span> \u201cPraise the judge, who gives his judgment time to ferment.\u201d <span>\u05d7\u05de\u05d5\u05e5</span> is then derived from <span>\u05d7\u05b8\u05de\u05b5\u05e5</span> \u201cdough which had sufficient time to rise.\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>',
  u'<span>\u05d5\u05e0\u05d5\u05db\u05d7\u05d4</span>. Some say that God is now speaking ; \u201cLet us\u2014God and Israel\u2014reason together\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \u201cGod told me that we\u2014you, Israel, and I\u2014should submit to His rebuke ;\u201d for the prophet himself was not entirely without blame, as he reports, \u201cAnd He reproved me, that I should not walk,\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span>\u05e9\u05e0\u05d9\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\u201d (Jerem. ii. 22); namely, \u201cthe iniquity will depart, and you will again be free from all sin.\u201d The same is expressed by the words \u201cWash you,\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea.',
  u'<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it.',
  u'<i>You shall be devoured with the sword.</i> That is to say, \u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\u201d Supply before <span>\u05d7\u05b6\u05e8\u05b6\u05d1</span> \u2018 the sword,\u2019 either the verbal noun <span>\u05d0\u05b2\u05db\u05b4\u05d9\u05dc\u05b7\u05ea</span>. \u2018 a devouring of,\u2019 or the preposition \u05d1 \u2018 with \u2019 ; comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u2018 in the house \u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \u201cthe mouth,\u201d etc.<sup>41</sup><i class="footnote">The words <span>\u05d5\u05d6\u05d4 \u05d4\u05d0\u05de\u05ea</span>, \u201cand this is the truth,\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span>\u05d1\u05d7\u05e8\u05d1 \u2550 \u05d7\u05e8\u05d1</span> ; but then the words \u201cfor the mouth,\u201d etc., would be quite superfluous, or I. E.\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span>\u05db\u05d9</span> \u2018 for,\u2019 in the phrase <span>\u05db\u05d9 \u05d4\u05f3 \u05d3\u05d1\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>',
  u'The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span>\u05de\u05dc\u05d0\u05ea\u05d9</span> <i>Full of.</i> The \u05d9 is paragogic as in <span>\u05d2\u05e0\u05d1\u05ea\u05d9</span> \u201cthe theft of\u201d (Gen. xxxi. 39.)<sup>42</sup><i class="footnote">The construct state of <span>\u05d2\u05e0\u05d1\u05d4 ,\u05de\u05dc\u05d0\u05d4</span> is regularly <span>\u05d2\u05e0\u05d1\u05b7\u05ea \u05de\u05dc\u05d0\u05b7\u05ea</span>.</i> <span>\u05d9\u05dc\u05d9\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class="footnote"><span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span>. But the imperfect \u201cwas lodging,\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span>\u05de\u05e8\u05e6\u05d7\u05d9\u05dd</span> <i>Murderers.</i> Literally, \u201cthey that cause to murder.\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class="footnote">Bad judges \u201ccause to murder,\u201d by ordering the execution of innocent persons.</i>',
  u'<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \u201cThy princes are rebellious.\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span>\u05de\u05d4\u05d5\u05dc</span> <i>Mixed.</i> The \u05d4 is one of the radical letters. Hapax legomenon.',
  u'<span>\u05e9\u05dc\u05de\u05e0\u05d9\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\u201d <i>To the orphan</i>\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them.',
  u'<span>\u05e0\u05d0\u05d5\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span>\u05e0\u05bb\u05dd</span> instead of <span>\u05e0\u05d0\u05d5\u05dd</span> is a blunder,<sup>44</sup><i class="footnote">This seems to be an attack on those Paytanim who use <span>\u05e0\u05dd</span> instead of <span>\u05e0\u05d0\u05dd</span>, with omission of \u05d0. But in his \u201cMoznaim,\u201d a grammatical pamphlet, the author adduces several instances in which \u05d0 is omitted. (See Moznaim <i>sub voce</i> <span>\u05e0\u05e2\u05dc \u05d9\u05dd</span>).</i> for \u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class="footnote">Read \u201cBook of Exodus.\u201d The word \u201cSamuel\u201d seems to be a mistake which has its origin in the abbreviation <span>(\u05e9\u05de\u05d5\u05ea \u2550) \u05e9\u05de\u05d5\u05f3</span> being wrongly completed as <span>\u05e9\u05de\u05d5\u05d0\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \u201cRuler,\u201d and be followed by a genitive. It is, however, possible that the words <span>\u05de\u05e4\u05d5\u05e8\u05e9 \u05d1\u05e9\u05de\u05d5\u05d0\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \u201cThe mighty One of Israel,\u201d and \u201cThe Lord of hosts\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \u201chosts of heaven\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span>\u05d0\u05d5\u05d9 \u2550 \u05d7\u05d5\u05d9</span> <i>Woe</i>.<sup>46</sup><i class="footnote">See note 12.</i> \u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \u201cI will find comfort for their having provoked me.\u201d An anthropomorphism.',
  u'<span>\u05d9\u05d3\u05d9</span> <i>My hand;</i> that is, \u201cmy smiting\u201d (comp. Exod. ix. 3). <span>\u05db\u05d1\u05d5\u05e8</span> <i>As if it were with soap ;</i> <span>\u2550 \u05d1\u05d5\u05e8 \u05d1\u05d5\u05e8\u05d9\u05ea</span> \u2018 soap \u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \u201cthy silver is become dross.\u201d <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\u201d ; he forgets <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span>, which is plural; the singular would be <span><sup>47</sup><i class="footnote">I. E. mentions in his Moznaim, <i>sub voce</i> <span>\u05d4\u05d9\u05d7\u05d9\u05d3\u05d9\u05dd</span>, two exceptions: <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> \u2018thy tin,\u2019 and <span>\u05db\u05e1\u05e4\u05d9\u05d4\u05dd</span> \u2018their silver\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \u201cthe seven kinds of metal,\u201d but <span>\u05d5\u05e2\u05e4\u05e8\u05ea \u05d6\u05d4\u05d1 \u05d5\u05db\u05e1\u05e3 \u05d5\u05e0\u05d7\u05e9\u05ea \u05d5\u05d1\u05e8\u05d6\u05dc \u05d5\u05d1\u05d3\u05d9\u05dc</span> \u201cGold, silver, brass, iron, tin, lead.\u201d I. E. makes seven out of these six by applying <span>\u05db\u05e1\u05e3</span> to \u201csilver\u201d and \u201cmercury\u201d (<span>\u05d1\u05e1\u05e3 \u05d7\u05d9</span>).</i></span>.\u05d1\u05d3\u05d9\u05dc\u05b5\u05da',
  u'<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class="footnote">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \u201cAs in the days of David and Solomon.\u201d The \u05d1 in <span>\u05db\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span> is not essential.',
  u'<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class="footnote">A. V., \u201cAnd her converts.\u201d</i> The people that will repent. Supply <span>\u05d9\u05e4\u05d3\u05d5</span> \u201cwill be redeemed.\u201d',
  u'<span>\u05e4\u05d5\u05e9\u05e2\u05d9\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class="footnote">Comp. ver. 2.</i> They are worse than <span>\u05d7\u05d8\u05d0\u05d9\u05dd</span> \u201csinners.\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea.',
  u'<span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Terebinths</i>. The singular is <span>\u05d0\u05dc\u05d4</span> ; it has a masculine termination in the plural like <span>\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd</span> of <span>\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d7</span> \u201cwoman,\u201d and <span>\u05e1\u05d0\u05d9\u05dd</span> of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure\u201d (Gen. xviii. 6); comp. \u201cThe gardens,\u201d which, in the corresponding phrase, balances \u201cterebinths.\u201d<sup>51</sup><i class="footnote">This remark is made because of <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> being likewise the plural of <span>\u05d0\u05d9\u05dc</span> \u2018ram.\u2019</i> <span>\u05d9\u05d1\u05e9\u05d5</span> <i>They shall be ashamed.</i> Some say that the \u05d9 is here used instead of \u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span>\u05d9\u05db\u05dc\u05d5</span> \u201cthey shall be consumed\u201d of the preceding verse, is continued in <span>\u05d9\u05d1\u05e9\u05dc</span>, and in <span>\u05d7\u05de\u05d3\u05ea\u05dd</span> \u201cye have desired,\u201d passes over to the second person; there are many instances like it. <span>\u05d5\u05ea\u05d7\u05e4\u05e8\u05d5</span> <i>And ye shall be confounded</i>.',
  u'<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span>\u05e0\u05d5\u05d1\u05dc\u05e0 \u05e2\u05dc\u05d9\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \u201cwhich is withering with regard to its leaves;\u201d comp. <span>\u05d5\u05ea\u05d0\u05d1\u05d3\u05d5 \u05d3\u05e8\u05da</span>, \u201cAnd you shall perish with regard to the way\u201d (Ps. ii. 12); similarly we say in the Confession, <span>\u05e7\u05e9\u05d9\u05e0\u05d5 \u05e2\u05e8\u05e3 (\u05d5\u05d3\u05d5\u05d9)</span> \u201cWe are stiff with regard to our neck.\u201d <sup>52</sup><i class="footnote">The confession or <span>\u05d5\u05b4\u05d3\u05bc\ufb35\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span>\u05db\u05d0\u05dc\u05d4</span> <i>As an oak.</i> This proves that <span>\u05de\u05d0\u05d9 \u05dc\u05d9\u05dd</span>(ver. 29) is the plural of <span>\u05d0\u05dc\u05d4</span> \u201coak,\u201d especially since this is likewise followed by \u201cand as a garden,\u201d etc.<sup>53</sup><i class="footnote">See note 51.</i>',
  u'<span>\u05d4\u05d7\u05e1\u05d5\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span>\u05d7\u05d5\u05e1\u05df</span> \u201cstrength.\u201d <span>\u05e0\u05e2\u05d5\u05e8\u05ea</span> <i>Tow</i>. That which is shaken off (<span>\u05e0\u05e2\u05e8</span> \u201cto shake\u201d) from the flax. <span>\u05dc\u05e0\u05d9\u05e6\u05d5\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \u201cand they will both burn.\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help.'],
 [u'T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class="footnote">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \u201c<i>In the Iast of the days</i>.\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class="footnote">By \u201cThe last of the days of the world\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class="footnote">Another reading for <span>\u05d5\u05de\u05e8\u05d9</span> is <span>\u05e8\u05d5\u05de\u05d9</span> \u201cand Romans.\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class="footnote">The meaning is, \u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \u2018 that war should not be learnt <i>any more</i>.\u2019\u201d</i> the prophet distinctly declares, \u201cNeither shall they learn war any more.\u201d',
  u'<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span>\u05d5\u05e0\u05d4\u05e8\u05d5</span> <i>And they will flow.</i> Root, <span>\u05e0\u05d4\u05e8</span> \u2018to flow\u2019; comp. <span>\u05e0\u05d4\u05e8</span> \u201criver,\u201d which is so called on account of its flowing motion.',
  u'<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class="footnote">The passage referred to is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d0\u05c2\u05d7\u05b8\u05d4\u05bc</span>, \u2018 whom she bare\u2019: no noun precedes the phrase, whose substitute the pronoun \u201cshe\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span>\u05d4\u05d9\u05d5\u05dc\u05d3\u05ea</span> \u2018 the mother,\u2019 implied in the verb <span>\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4</span> or <span>\u05d4\u05b7\u05e9\u05c2\u05c1\u05e4\u05b5\u05d8</span> implied in the verb <span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b7\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span>\u05dc\u05b0\u05d0\u05b4\u05ea\u05b4\u05bc\u05d9\u05dd</span> <i>Into plowshares.</i> Comp. <span>\u05d0\u05b5\u05ea\ufb4b</span> \u201chis plowshare\u201d (1 Sam. xiii. 20); the Dagesh of the \u05ea compensates for the omitted silent letter \u05d9; the same purpose is served by the long vowel Zere under \u05d0 in the word <span>\u05dc\u05de\u05d6\u05de\u05e8\u05d5\u05ea</span> <span><sup>6</sup><i class="footnote">Long vowels are either really or virtually followed by one of the silent letters <span>\u05d0\u05d4\u05d5\u05d9</span> ; namely, Kamez by \u05d0 or \u05d4, Zere and Hirek by \u05d9, Holem and Shurek by \u05d5.</i>.\u05d0\u05b5\u05ea\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards.',
  u'<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \u201cforgive our iniquity;\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class="footnote">Comp. vi. 5, \u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5).',
  u'<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \u201cThou, O Israel, hast forgotten thy people and its religion.\u201d <span>\u05de\u05dc\u05d0\u05d5</span> According to some, \u201cthey are enthusiastic;\u201d comp. <span>\u05de\u05dc\u05d0</span> \u201cwith enthusiasm\u201d<sup>8</sup><i class="footnote">A. V., \u201cA multitude.\u201d</i> (Jer. xii. 6); I think that it means, \u201cthey are full,\u201d namely, with the wisdom of the children of the East, the Aram\xe6ans ; comp. \u201cAram in the east, and the Philistines in the west\u201d (ix. 11); the next is, therefore, \u201cAnd are soothsayers like the Philistines.\u201d <span>\u05d1\u05d9\u05ea \u05d9\u05e2\u05e7\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class="footnote">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span>\u05d5\u05d1\u05d9\u05dc\u05d3\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class="footnote">A. V., \u201cIn the children of.\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span>\u05e0\u05d5\u05dc\u05d3</span> \u2018 born, product.\u2019<sup>11</sup><i class="footnote">The two components are the man and his mind; the resultant is the idea.</i> <span>\u05d9\u05e9\u05e4\u05d9\u05e7\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class="footnote">A. V., \u201cThey please.\u201d</i> <i>themselves.</i> Comp. <span>\u05d9\u05b4\u05e9\u05c2\u05b0\u05e4\u05c2\u05e7</span> \u2018it shall suffice\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light.',
  u'<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span>\u05e7\u05e6\u05d4</span> <i>End.</i> \u05d4 is paragogic, like \u05d4 in <span>\u05dc\u05d9\u05dc\u05d4</span> \u201cnight;\u201d the accent is therefore on the penultima.<sup>13</sup><i class="footnote">Nouns ending in <span>\u2013\u05b8\u05d4</span> or <span>\u2013\u05b6\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23).',
  u'<span>\u05d0\u05dc\u05d9\u05dc\u05d9\u05dd</span> <i>Idols.</i> Root <span>\u05d0\u05b7\u05dc</span> \u201cnot\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class="footnote">A. V., \u201cTheir.\u201d</i><i> hands, that which his fingers have made.</i> They\u2014all the people\u2014worship the work of his\u2014the smith\u2019s\u2014hands, that which his\u2014the smith\u2019s\u2014fingers have made.<sup>15</sup><i class="footnote">Ibn Ezra explains hereby the change of the number in <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>his</i> hands,\u201d and <span>\u05d9\u05e9\u05ea\u05d7\u05d5\u05d5</span> \u201c<i>they</i> worship\u201d ; the Version evades the difficulty by translating <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>their</i> hands.\u201d</i>',
  u'<span>\u05d5\u05d9\u05e9\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span>\u05e9\u05d7\u05d7</span>; comp. <span>\u05d5\u05d9\u05de\u05e1</span> \u2018 And it was melted \u2019 (Jos. vii. 5) Niphal of <span>\u05de\u05e1\u05e1</span>. Their acts degraded them. <span>\u05d5\u05d0\u05dc \u05ea\u05e9\u05d0 \u05dc\u05d4\u05dd</span> According to some\u2014the \u05ea being the sign for the second person, and referring to God\u2014\u201cand thou forgive them not.\u201d I am, however, of opinion that the passage has the following meaning: \u201cNot one of them dares to lift up his head or soul,\u201d because the context requires a phrase similar to \u201cAnd the man humbles himself\u201d ; or that the word <span>\u05d0\u05e8\u05e5</span> \u2018 the earth \u2019 is to be supplied: \u201cAnd the earth is not able to bear them\u201d<sup>16</sup><i class="footnote">\u201cThey are so vile that the earth cannot bear them any longer\u2014that they do not deserve to live any longer upon the surface of the earth.\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class="footnote">\u201cThe Grammarian\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span>\u05d0\u05b7\u05dc</span> is only found with a command, is mistaken; comp. <span>\u05d0\u05dc\u05be\u05de\u05d5\u05ea</span>, \u201cwhere there is no death\u201d (Prov. xii. 28).',
  u'<span>\u05d1\u05d0</span> Infinitive: \u2018 to enter \u2019 (comp. Hab. ii. 3); or imperative : \u201center\u201d ; the advice which they will give each other. <span>\u05d4\u05d8\u05de\u05df</span> The same; infinitive or imperative. It is the Niphal of <span>\u05d8\u05de\u05df</span>.',
  u'<span>\u05e2\u05d9\u05e0\u05d9</span> <i>The looks of.</i> <span>\u05e2\u05d9\u05df</span> \u2018eye,\u2019 or \u2018 look,\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span>\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> is joined to <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span>) ; and <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span> \u2018 the looks,\u2019 is identical with <span>\u05db\u05dc \u05d0\u05d7\u05d3 \u05de\u05e2\u05d9\u05e0\u05d9</span> \u2018 each of the looks\u2019; comp. <span>\u05d1\u05e0\u05d5\u05ea</span> \u2018 each of the branches \u2019 (Gen. xlix. 22).<sup>18</sup><i class="footnote">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span> \u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 \u05e0\u05d1\u05d4\u05d5\u05ea \u05d0\u05d3\u05dd \u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> \u201cThe lofty looks of man shall be humbled\u201d) is explained by giving to the plural the meaning \u201cone of,\u201d or \u201ceach of.\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \u201cHe will enlighten my darkness\u201d <sup>19</sup><i class="footnote">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29).',
  u'<span>\u05d5\u05e9\u05e4\u05dc</span> <i>He shall be brought low.</i> The \u05d5 changes the past into a future; <sup>20</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> could be taken as co-ordinate with <span>\u05e0\u05b4\u05e9\u05bc\u05b8\u05c2\u05d0</span>, \u201cthat which is high and that which is low;\u201d Ibn Ezra rejects this explanation, and takes <span>\u05d5\u05e9\u05e4\u05dc</span> as the past turned into future by the \u05d5 conversive.</i> comp. <span>\u05d5\u05d8\u05d4\u05e8</span> \u201che shall be clean\u201d (Lev. xxii. 7).',
  u'<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \u201cthe young, great, rich, mighty, and the kings.\u201d <span>\u05d4\u05d4\u05e8\u05d9\u05dd</span> <i>The mountains.</i> I derive <span>\u05d4\u05e8\u05d9\u05dd</span> from <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class="footnote">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span>\u05d4\u05e8\u05d4</span>) with all kinds of metals; therefore they are called <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd</span>.</i>',
  u'<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class="footnote">This remark is made in opposition to the opinion of those who refer \u201cthe tower\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>',
  u'<i>Ships of Tarshish.</i> If taken figuratively, they signify \u201cthe merchants\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span>\u05e9\u05db\u05d9\u05d5\u05ea</span> <i>Pictures.</i> Comp. <span>\u05d0\u05d1\u05df \u05de\u05e9\u05e0\u05d9\u05ea</span> \u201cA stone with a picture\u201d <sup>23</sup><i class="footnote">A.V., \u201cAny image of stone.\u201d</i> (Lev. xxvi. 1).',
  u'<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them.',
  u'<span>\u05d9\u05d7\u05dc\u05d5\u05e3</span> <i>He shall abolish.</i> Comp. <span>\u05d1\u05e0\u05d9 \u05d7\u05dc\u05d5\u05e3</span> \u201cthe afflicted\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span>\u05d7\u05dc\u05e3</span> \u201cit is over\u201d (Song ii. 11). <span>\u05db\u05dc\u05d9\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \u201call\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God.',
  u'<span>\u05e2\u05e9\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \u201cone\u201d or \u201cthey;\u201d<sup>24</sup><i class="footnote">Comp. Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand he (\u2550 some one) said to Joseph\u201d (Gen. xlviii. 1). <span>\u05dc\u05e9\u05d5\u05d4\u05d5</span> \u201cone has done it\u201d<sup>25</sup><i class="footnote">A.V., \u201cHath been already done.\u201d</i> (Eccles. ii. 12). <span>\u05d7\u05e4\u05e8 \u05e4\u05e8\u05d5\u05ea</span>. I think the singular is <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span>, and signifies \u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\u201d ; others say that <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span> means \u201ca bird which eats up the fruits during the night\u201d; in this case it consists of two separate words.<sup>26</sup><i class="footnote"><span>\u05d7\u05e4\u05e8</span> \u201cdigging,\u201d <span>\u05e4\u05e8\u05d5\u05ea</span> \u201cfruits.\u201d</i>',
  u'<span>\u05e0\u05e7\u05e8\u05ea</span> <i>The clefts of.</i> Literally \u201ca hollowed place of.\u201d <span>\u05e1\u05e2\u05e4\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class="footnote">Comp. <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch.\u201d A.V., \u201cThe tops of.\u201d</i> <span>\u05dc\u05e2\u05d5\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class="footnote">A. V., \u201cTo shake terribly.\u201d</i> Root <span>\u05e2\u05e8\u05e5</span> ; comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cmighty.\u201d According to others, it is a transitive verb, meaning \u201cto terrify;\u201d <span>\u05d0\u05dc \u05ea\u05e2\u05e8\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span>\u05dc\u05d1\u05da</span> \u201cthine heart,\u201d being supplied\u2014\u201cdo not terrify or discourage thine heart\u201d\u2014and <span>\u05e2\u05e8\u05d9\u05e5</span> (xxix. 20), is then a transitive adjective, \u201cterrible,\u201d like <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5), \u201cthe terrifying ones.\u201d<sup>29</sup><i class="footnote">A.V., \u201cThe Emims.\u201d</i>',
  u'<i>Cease ye, etc.</i> \u201cSince God has issued His decrees against you, as indicated in the words \u2018 Because of the fear of the Lord,\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\u201d'],
 [u'T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \u201cthe cedars,\u201d \u201cthe mountains,\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \u201cCease, ye from man,\u201d etc. (ii. 22); I adopt this latter view.',
  u'<span>\u05de\u05e9\u05e2\u05df \u05d5\u05de\u05e9\u05e2\u05e0\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \u201cevery kind of staff.\u201d <sup>1</sup><i class="footnote">The repetition of a noun with or without the variation of its form is often used for <span>\u05db\u05dc</span>, \u201call\u201d; for instance, <span>\u05d0\u05d9\u05e9 \u05d0\u05d9\u05e9</span> \u201cevery man,\u201d Lev. xv. 2, <span>\u05d7\u05db\u05dd \u05de\u05d7\u05db\u05dd</span> \u201cwise in every respect\u201d (Prov. xxx. 24), <span>\u05e9\u05de\u05de\u05d4 \u05d5\u05de\u05e9\u05de\u05d4</span> \u201call kinds of desolation\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \u201cThe whole stay of bread and water.\u201d',
  u'<i>The mighty man.</i> \u201cHe who has the strength required for a successful war.\u201d<sup>2</sup><i class="footnote">The words \u201crequired for a successful war\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \u201cthe astrologer\u201d the word \u201calso\u201d (<span>\u05d2\u05dd</span>), and before \u201cthe charmer\u201d (ver. 3) the word \u201ceven\u201d (<span>\u05d0\u05e4\u05d9\u05dc\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \u201cHe who has the experience.\u201d <i>The judge,</i> who is asked to show the right way according to the law.\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class="footnote">A.V., \u201cthe prudent.\u201d Root <span>\u05e7\u05e1\u05dd</span>, \u201cto decide, to give judgment.\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span>\u05e7\u05d5\u05e1\u05dd</span> has the general meaning \u201cprognosticator,\u201d and includes the <span>\u05de\u05e2\u05d5\u05e0\u05df \u05de\u05e0\u05d7\u05e9 \u05de\u05db\u05e9\u05e3</span> as three kinds of <span>\u05e7\u05d5\u05e1\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \u201can astrologer,\u201d who foretells the future by stars; <span>\u05e7\u05d5\u05e1\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life.',
  u'<span>\u05d7\u05db\u05dd \u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>The cunning artificer.</i> <span>\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \u201cthe eloquent orator\u201d; comp. <span>\u05de\u05ea\u05dc\u05d7\u05e9\u05d9\u05dd</span> \u201cwhispering\u201d (2 Sam. xii. 19).<sup>4</sup><i class="footnote"><span>\u05dc\u05d7\u05e9</span>, \u201cto whisper,\u201d \u201cto speak;\u201d <span>1st ,\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>',
  u'<span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Babes.</i> The \u05ea is not a radical letter; root <span>\u05e2\u05d5\u05dc</span> \u201cto be young.\u201d Comp. <span>\u05e2\u05d5\u05dc\u05dc</span> \u201cchild\u201d (Jer. vi. 11). <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> is here an adjective, \u201cthey that are young,\u201d<sup>5</sup><i class="footnote">The \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span>\u05d4\u05d7\u05db\u05dd</span> \u201cthe wise\u201d <span>\u05d4\u05d0\u05d9\u05e9 \u05d4\u05d7\u05db\u05dd\u2550</span>, \u201cThe wise man;\u201d <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span>, \u201cYoung\u201d <span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd \u05d0\u05e0\u05e9\u05d9\u05dd\u2550</span>, \u201cYoung men.\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\u2550children.</i> but in chap. lxvi. 4, it is a noun, \u201cchildishness,\u201d \u201cdelusions.\u201d',
  u'<span>\u05d5\u05b0\u05e0\u05b4\u05e0\u05b7\u05bc\u05e9\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span>\u05e0\u05b4\u05e6\u05bc\u05b8\u05d1</span> (iii. 13), \u201che is standing up.\u201d According to some, \u201cand shall oppress;\u201d the \u05e0 being radical, and <span>\u05e0\u05b4\u05e0\u05bc\u05b7\u05e9\u05c1</span> piel. <span>\u05d9\u05e8\u05d4\u05d1\u05d5</span> \u201cThey will have power or dominion ;\u201d<sup>6</sup><i class="footnote">A.V., \u201cShall behave himself proudly.\u201d</i> comp. <span>\u05e8\u05d4\u05d1</span> \u201cpower\u201d (li. 9).',
  u'<i>The house of his father.</i> His family. <span>\u05dc\u05db\u05d4</span> <i>To thee.</i> It is the same as <span>\u05dc\u05da</span> though having an additional <span>\u05e9\u05de\u05dc\u05d4 \u05dc\u05db\u05d4 .\u05d4</span> \u201cthy clothing be to thee.\u201d<sup>7</sup><i class="footnote">A.V., \u201cThou hast clothing.\u201d</i> \u201cWe do not ask thee to give us clothing.\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class="footnote">This remark seems to refer to \u201cthis ruin,\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>',
  u'<span>\u05d9\u05b4\u05e9\u05d0</span> <i>He will swear</i> (comp. <span>\u05dc\u05d0 \u05ea\u05e9\u05d0 \u05d0\u05ea \u05e9\u05dd \u05f2</span> \u201cthou shalt not swear by the name of the Lord,\u201d Exod. xx. 7). <span>\u05d7\u05d5\u05d1\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class="footnote">A.V., \u201cHealer.\u201d According to I. E., <span>1st ,\u05e2\u05e6\u05e8\u2550\u05d7\u05d1\u05e9</span>, \u201cto keep\u201d or \u201cpress together;\u201d 2nd, \u201cto rule.\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span>\u05d4\u05d5\u05d1\u05e9 \u05de\u05db\u05d4</span> \u2018 dressing a wound ;\u2019 comp. <span>\u05e2\u05b6\u05e6\u05b6\u05e8</span> \u201cpower\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself.',
  u'<span>\u05db\u05d9 \u05dc\u05e9\u05d5\u05e0\u05dd \u05d5\u05de\u05e2\u05dc\u05dc\u05d9\u05d4\u05dd \u05d0\u05dc \u05d4\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class="footnote">A.V., \u201cAre against the Lord.\u201d</i> <span>\u05dc\u05de\u05e8\u05d5\u05ea</span> <i>To provoke</i>. \u05dc has Pathah, because of the omission of \u05d4, the characteristic of the Hiphil; <span>\u05dc\u05d4\u05de\u05e8\u05d5\u05ea \u2550 \u05dc\u05de\u05e8\u05d5\u05ea</span> comp. <span>\u05dc\u05d4\u05e0\u05d7\u05d5\u05ea\u05dd \u2550 \u05dc\u05e0\u05d7\u05d5\u05ea\u05dd</span> \u201cto lead them\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \u201cPublicly.\u201d<sup>11</sup><i class="footnote">\u201cThe eyes of His glory\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>',
  u'<span>\u05d4\u05db\u05e8\u05ea</span>. According to some, \u201cthe cutting off,\u201d derived from <span>\u05db\u05e8\u05ea</span> \u201cto cut off,\u201d but more correctly, \u201cthe knowing of\u201d; comp. <span>\u05d4\u05db\u05d9\u05e8\u05d4\u05d5</span> \u201cthey knew him\u201d (Gen. xlii. 8); the Dagesh in \u05db indicates the omission of the radical \u05e0 which appears in <span>\u05d9\u05e0\u05db\u05e8</span> \u201cHe is known\u201d (Prov. xxvi. 24).<sup>12</sup><i class="footnote">The first explanation is probably rejected, because <span>\u05d4\u05db\u05e8\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class="footnote">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done.',
  u'<span>\u05d0\u05de\u05e8\u05d5</span> According to some, \u201cPraise ye\u201d (comp. Dent. xxvi. 17); I prefer \u201cSay ye,\u201d from <span>\u05d0\u05de\u05e8</span> \u201cto say\u201d\u2014in the heart or with the mouth.<sup>14</sup><i class="footnote">\u201cIn the heart or with the mouth\u201d\u2014that is, \u201cto think\u201d or \u201cto declare\u201d\u2014is added because the context\u2014here as well as Deut. xxvi. 17\u2014requires rather the verb \u201cto think,\u201d \u201cto be convinced,\u201d than \u201cto speak.\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class="footnote">The ellipsis is assumed by I. E. to explain the discord between the singular <span>\u05e6\u05d3\u05d9\u05e7</span> and the plural <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class="footnote">The preceding verse concludes with exclaiming : \u201cWoe unto them,\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \u201cthe righteous enjoy,\u201d etc.</i>',
  u'<span>\u05e8\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span>\u05d0\u05d5\u05d9</span> \u201cwoe.\u201d \u201cWoe, evil,\u201d etc. I take it rather as an attribute to <span>\u05d3\u05e9\u05e2</span> \u201cwoe to the hardened sinner.\u201d',
  u'<span>\u05e0\u05d2\u05e9\u05d9\u05d5 \u05de\u05e2\u05d5\u05dc\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class="footnote">A.V., \u201cChildren are their oppressors.\u201d Compare ii. 11.</i> The \u05de in <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is not essential; <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class="footnote"><span>\u05de\u05b0\u05e2\ufb4b\u05dc\u05b5\u05dc</span> is the regular form of the participle Polel of <span>\u05e2\u05dc\u05dc</span>, \u201cto do,\u201d \u201cto mock;\u201d according to I. E. it is an adjective, and has the same meaning as <span>\u05e2\ufb4b\u05dc\u05b5\u05dc</span> \u201cyoung,\u201d \u201cplayful.\u201d</i> <span>\u05de\u05d9\u05e9\u05e8\u05d9\u05da \u2550 \u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> <i>They that lead thee.</i> \u05d0 in <span>\u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> is instead of \u05d9, for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> interchange; comp. i. 17.\u2014\u201cThey that ought to guide you mislead you.\u201d <span>\u05d1\u05dc\u05e2\u05d5</span> <i>They have destroyed.</i> (Literally, \u201cthey have swallowed up.\u201d) They have destroyed the way to such an extent that it is no more to be recognised.',
  u'<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class="footnote">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span>\u05e2\u05dc \u05db\u05df</span> \u201ctherefore\u201d is to be supplied.</i> <span>\u05dc\u05e8\u05d9\u05d1</span> <i>To plead.</i> It is not the noun, <span>\u05e8\u05d9\u05d1</span> \u201cthe strife,\u201d with the preposition \u05dc, but infinitive Hiphil; the same is to be said concerning <span>\u05dc\u05e8\u05d9\u05df</span> <i>To judge</i>.\u2014This verse refers to the punishments to be decreed by Him. <span>\u05e2\u05de\u05d9\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19.',
  u'<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel.',
  u'<span>\u05de\u05dc\u05db\u05dd</span> <i>What mean you ?</i> Dagesh in \u05dc compensates for the omitted <span>\u05de\u05d4 \u05dc\u05db\u05dd \u2550 \u05de\u05dc\u05db\u05dd .\u05d4</span> is compounded, of two words, like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550)\u05de\u05d6\u05d4</span> \u201cWhat is that\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \u201cyou put to shame and contempt.\u201d',
  u'<span>\u05d5\u05de\u05e9\u05e7\u05e8\u05d5\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span>\u05e1\u05e7\u05e8\u05e0\u05d9\u05ea</span> (Bereshith Rabba, c. 19). <span>\u05d5\u05d8\u05e4\u05d5\u05e3</span> According to some, \u201cSpeaking;\u201d comp. <span>\u05d5\u05d4\u05d8\u05e3</span> \u201cAnd prophesy\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \u201cMincing\u201d\u2014comp. <span>\u05d0\u05d8\u05d9\u05e3</span>, the Chald\xe6an translation of <span>\u05d4\u05e6\u05d9\u05e3</span> \u201cHe made overflow\u201d (Deut. xi. 8)\u2014\u2018 moving slowly, like one that swims upon the surface of the water.\u2019 Others, again, derive it from <span>\u05d8\u05e3</span> \u201cLittle ones\u201d (Est. iii. 16), and I incline to this opinion ; \u201cwalking slowly like a child.\u201d <sup>20</sup><i class="footnote">The first explanation makes <span>\u05d8\u05e4\u05d5\u05e3</span> related to <span>\u05e0\u05d8\u05e3</span>, \u201cto drop;\u201d Hiphil: \u201cto speak,\u201d \u201cto prophesy.\u201d The second derives it from <span>\u05e6\u05d5\u05e3 \u2550 \u05d8\u05d5\u05e3</span>, \u201cto swim,\u201d \u201cto go slowly;\u201d the third takes it as a denominative from <span>\u05d8\u05e3</span>, \u201cchild\u201d: \u201cto walk like a child.\u201d</i> <span>\u05ea\u05e2\u05db\u05e1\u05e0\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \u201cthey make a tinkling with their spurs.\u201d',
  u'<span>\u05d5\u05e9\u05e4\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6), although written with <span>\u05e9\u05c2</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05c2\u05d5\u05e8\u05d9</span> \u201cwhen I turn away\u201d (Hos. ix. 12). <span>\u05e4\u05ea\u05d4\u05df</span> Some supply \u05d0, so that <span>\u05e4\u05d0\u05ea\u05d4\u05df \u2550 \u05e4\u05ea\u05d4\u05df</span> \u201cthe locks of their head ;\u201d but I compare it rather with <span>\u05d4\u05e4\u05d5\u05ea\u05d5\u05ea</span> \u201cthe hinges\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot.',
  u'<span>\u05e2\u05db\u05e1\u05d9\u05dd</span> Ornaments for the foot. <span>\u05e9\u05d1\u05d9\u05e1\u05d9\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span>\u05e9\u05d4\u05e8\u05e0\u05d9\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\xe6an <span>\u05e1\u05d4\u05e8\u05d0</span> \u201cmoon;\u201d <span>\u05e1\u05d4\u05e8</span> (Song vii. 2) is generally explained in the same way.',
  u'<span>\u05e0\u05d8\u05d9\u05e4\u05d5\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span>\u05e9\u05e8\u05d5\u05ea</span> An ornament for the ears; according to others, \u201cbracelets;\u201d comp. <span>\u05e9\u05e8\u05d9\u05df</span> the Chaldean translation of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelets\u201d (Num. xxxi. 50). <span>\u05e8\u05e2\u05dc\u05d5\u05ea</span> Hap. leg. An ornament for the cheeks.',
  u'<span>\u05e4\u05d0\u05e8\u05d9\u05dd</span> comp. <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cornament;\u201d for the hands. <span>\u05e6\u05e2\u05d3\u05d5\u05ea</span> An ornament for the arms; comp. <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelet\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span>\u05d0</span> of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> is pleonastic, as the <span>\u05d0</span> in <span>\u05d0\u05d6\u05e8\u05d5\u05e2</span> (Jer. xxxii. 21). <span>\u05e7\u05e9\u05e8\u05d9\u05dd</span> A well-known ornament for the neck. <span>\u05d1\u05ea\u05d9 \u05d4\u05e0\u05e4\u05e9</span> An ornament for the breast; the breast is called <span>\u05e0\u05e4\u05e9</span> \u201csoul,\u201d because it is the seat of the soul, it contains the heart. <span>\u05dc\u05d7\u05e9\u05d9\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm.',
  u'<span>\u05d8\u05d1\u05e2\u05d5\u05ea</span> <i>Rings,</i> for the fingers. <span>\u05e0\u05d6\u05de\u05d9 \u05d4\u05d0\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22).',
  u'<span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span>\u05d7\u05dc\u05e6\u05ea\u05d5</span> \u201chis armour\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05dc\u05d4 \u05d1\u05d2\u05d3\u05d9\u05dd</span>, which is evidently a mistake, and is to be altered to <span>\u05e2\u05dc \u05d4\u05d1\u05d2\u05d3\u05d9\u05dd</span>.</i> <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> \u201cshifts;\u201d <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> \u201ctrowsers.\u201d <span>\u05de\u05d8\u05e4\u05d7\u05d5\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span>\u05d4\u05e8\u05d9\u05d8\u05d9\u05dd</span> According to some, \u201ca dress in the form of a Taleth\u201d<sup>21</sup><i class="footnote">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\n"> \u201cbag.\u201d But \u201cbag\u201d and \u201cTaleth\u201d not being very similar, the words <span>\u05e7\u05e8\u05d5\u05d1 \u05de\u05dc \u05d9\u05e9\u05de\u05e2\u05d0\u05dc</span>, \u201csimilar to the Arabic,\u201d contain perhaps a second explanation, so that three various different of the word <span>\u05d7\u05e8\u05d9\u05d8\u05d9\u05dd</span> are given, namely, \u201cTaleth,\u201d \u201cbag,\u201d \u201cfigures.\u201d Before <span>\u05e7\u05e8\u05d5\u05d1</span> the word <span>\u05d0\u05d5</span>, \u201cor,\u201d must then be added, which would better agree with the next <span>\u05d0\u05d5</span> than the preceding <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span>, \u201cAccording to some.\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \u201cfigures\u201d (comp. viii. 1), as I shall explain further on (ibid.).',
  u'<span>\u05e0\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span>\u05e1\u05d3\u05d9\u05e0\u05d9\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span>\u05e6\u05e0\u05d9\u05e4\u05d5\u05ea</span> An ornament for the head; <span>\u05e8\u05d3\u05d9\u05d3\u05d9\u05dd</span>. In Arabic,<sup>23</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNB//2Q==\n"> \u201cMantle.\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country.',
  u'<span>\u05d1\u05d5\u05e9\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span>\u05de\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span>\u05de\u05e7\u05e7</span>, \u201cto rot;\u201d verb, <span>\u05e2\u05f4\u05e2</span>; comp. <span>\u05ea\u05de\u05e7\u05e0\u05d4</span> \u201cThey shall consume away\u201d (Zac. xiv. 2). <span>\u05e0\u05e7\u05e4\u05d4</span> A noun; <span>\u05e0</span> is radical; we may fairly compare with it <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cAnd he shall cut down\u201d (x. 34); its mean-is \u201ca kind of cutting.\u201d <span>\u05de\u05e2\u05e9\u05d4 \u05de\u05e7\u05e9\u05d4</span> <i>Well set hair;</i> comp. <span>\u05e2\u05e9\u05d4 \u05e9\u05e4\u05de\u05d5 \u05d5\u05dc\u05d0</span> \u201cNor trimmed his beard\u201d (1 Sam. xix. 25). <span>\u05e4\u05ea\u05d9\u05d2\u05d9\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9</span> According to Saadiah: \u201cfor the contrary (<span>\u05ea\u05d7\u05ea</span>) is more fit for them;\u201d others take <span>\u05db\u05d5\u05d9\u05d4 \u2550 \u05db\u05d9</span> \u201cburning\u201d (Exod. xxi. 24); comp. <span>\u05d1\u05e8\u05d5\u05d9\u05d4 \u2550 \u05d1\u05e8\u05d9</span> (root <span>\u05e8\u05d5\u05d4</span>) \u201cwith plenty\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span>\u05d5</span> in <span>\u05db\u05d5\u05d9\u05d4</span> is radical. I think the passage must be taken in this sense: \u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\u201d<sup>24</sup><i class="footnote">Ibn Ezra rejects the identity of <span>\u05db\u05d9</span> and <span>\u05e8\u05d9 ,\u05db\u05d5\u05d9\u05d4</span> and <span>\u05e8\u05d5\u05d9\u05d4</span>; he takes the <span>\u05d1</span> in <span>\u05d1\u05e8\u05d9</span> as radical, and explains <span>\u05d1\u05e8\u05d9</span> pure; root <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9 .\u05d1\u05e8\u05e8</span> is translated by Saadiah: <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABcAVwDASIA\nAhEBAxEB/8QAHQABAAIDAQEBAQAAAAAAAAAAAAcIBAUGCQMBAv/EAD4QAAEDAwQBAwMCBQEHAQkA\nAAECAwQFBhEABxIhMQgTQRQiUTJhCRUjcYFCFjNDUmKRsaEYU1ZygoOUwfD/xAAUAQEAAAAAAAAA\nAAAAAAAAAAAA/8QAFBEBAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8AuXpppoGufava0Xby\nXZrVx0xy4UNF1VOTISXkgDJBT8Kx93HzjvGO9cBvB6itvdsq7IoFZVU5lXYYQ8qLCjhX6/0pKlKS\nkHGFHvwfk9arJ6crEuHdH1Dyt2I0KXSbZauF+rfUOHiVqU8t1LCCCOfZCVkZABIPkAhfrTTWuuWv\nUW2qM/WbgqkSmU6OMuyJLoQhOegMnySegB2T0O9BsdNRptFvXaG6ddrFMtOPWHGqWApc6RFDUd8F\nWB7ZKuffnCkpOPjUl6BpppoGmtfcdapNuUKZXK5PZgU2E0XZEh5WEoSP/JJwAB2SQBknXH7dbx7f\n35bNVuGiVxDcGkd1EzE+wqMnBUFrCvCSArCvB4qHkHQSBpqp14+oW9dy7iVZnp8o0h4glMqtyY4A\nQgkAOIC+mkefucHI+AkEd93tNt/Q/T9adwX5f12vVGqzvbXWqs8HHUoy5hKUjCnFlS3BlRyVHHQx\noJ201r7brVLuOgQa9RJiJlNnsJfjPoBAWhQyDggEH8ggEHIIBGs1p5p3n7TqHOCihXFQPFQ8g/g/\ntoP70000DTVXfV96h7l21u2FaFnxISJSoiZcuZLZU5jkpQS2hJwPCclX3fqAGCDqVPTpX9z7is1c\n/c2i02nyHC25Tn4TjahLjrQFBaghxYB7/wCnojrQSdpppoGmmuT3J3IsjbmHFlXpX2aS3MUpMcKa\ncdW6U45cUNpUogck5OMDIz50HWaaxqTUINWpkap0yWzMhSmkusPsrCkOIUMhSSPII1k6BpppoGmm\nq4wLy3Hvz1X1G1aFcDVAtSz1oXPYSwhxc8dBSVcgf1lRTnICEjkPuAyEN7s3NfNyeqSjXmxs/czy\nbY9ptun/AEDzjklpl9xYf6b+3Jcyk4IBCTk6u/ArcV62WK/Obeo0ZyMmQ83U0hhyKCMlLoJwlSfB\n7IyOiR3rLqDrzcV4Q0tOTPZWphpa+IWoDoH9skAn4zqnNYsyu7gV24Tvruy02u2Iq6pPtOhAlTEZ\nDYcKwCAj9KkYIDhwsAqB6ATrbm/lmXNvG3tvbLc2tOFhxxyrQglyE2UJ5EFYPaeuPMZHJSUjOciW\ndVGti/bQs+sbOytpKCzSbYvKoSqXVYr8ZoznlIeaYbU89yWvKFOlwJC/Cu/IAtzoGmtPe9fj2rZt\nauaU0p5ilQHpq2kqCVOBtBXwBPWTjA/c68za7uXuZcF00+9Wr3lyK7OnqTGptPee5w1IUj22wxjh\n7aivCUpK+WF8uych6laaxqT9b/Kon8y4fW+wj6jh+n3OI5Y/bOdZOga19wVujW9THKnXarCpkJv9\nT8t5LSAcE4yojvAPX7a2GqO1KxKXE9VDdE9QdzSrgaq0b6qjyTILMRRUteGnSSn2kgoUkIR0SUeA\ncaCY7M9SjF/bpxrSsCyanV6Sl/jOrLzhZQwzkj3g2EKIScAp5lBPgpSfE/6o7WPUJAZ2Mt+rWHDp\nlmVamXchMu3qa822mVEDTiysoCQpTavsQpRGOQOe+OruxH2pUVmUwVFp5CXEFSSklJGRkHBH9j3o\nPrpppoGmmmg0Nfsqzbgnt1CvWlQatMaADcibTmn3EAdgBS0kjW7YZajsNsMNIaabSENtoSEpSkDA\nAA8AD41/emg5ndSu1y2tvqxXLat964KvFY5RKeylSlPLKgnPFP3KCQSopHZCSB2dV2tjYO/d1q21\neW/lxSksqV7ke3Yq+KWkEdJJSeLIHQKUgrP+pQVnVoYlZpEurzaPFqsF+pQAgzIbUhCno4WOSC4g\nHkjkOxkDI8aztBqbRtqg2lQmKHbVKi0unMZ4MMIwMnyonypR+Sck/J1ttNNA1z+41Eqdx2NWKJRa\n3KoVSlxlIi1CMsoWw55SQU9gZGDjvBOO9dBpoKK3Ja3q4qdo1Ha2t0l24qVKCcS5EqO4pSG3w4lS\nZKlpUcqQDh08uJxgdYl70r+nl2wLbuD/AG6+iqEy4GPo5EFpZcYRGwcpUSBlSiTnHQAGD51YzTQa\ne0rXty0qWKXbNEg0mGDyLUVkICj+VY7Uf3OTrB3Us2DuBt9WLOqLy48epMe37yEhRaWlQWheD54r\nSk46zjyPOum00FOLWs31Z2Ta7+2lus0dyiFa2ota+raC4ba1K5FslYcSCSVdtqUnP24xqdvTVtON\npLFepMqpJqdWnylTKhKSkhBWUhIQjPZSAPJ7JUo9ZAEo6aBrCrz1QjUOfIpEJE6otRnFxIq3Q2l9\n0JJQgrPSQpWBn4znWbpoKUX9s56gN9bijVm9qRa9pphoDLAL+VFlRBIAbU6VEdnCyntR8DxLGwnp\nkpm1d1sXOLyq1UnstONlptoRYzoUFJ+9sKUVABWQCr9QCvwBMV73fbNk0UVm66zFpMAuhlLz5OFL\nIJCEgAlSsJUcAZ6Ot42tDiEuNqStCgClSTkEH5Gg/dNNNBEnqLo27spFAru0tZSiZSpC1y6Q64hD\nVQQrjgKKiAcYUClRHS8ggpGYY3c2z3236qdERdFo0KymKP7wD7lVTIDqXS3ywhpS/uT7Y88c5GT1\n1cLTQc/txa8ayrEotqRJC5LVLiIjh5acF0gfcvHeMnJxk4zjXQaaaBpppoGqx7u7Nbl0HdiXursh\nU4rM6enNSpbzoR9Qskc8e5/TWleORCikpUMpOSONnNNBAm0e1G4b25zO6e71yxJ9bhx3I9MpsEZY\niJWnipWcAA4UsYSDnIJUfGuL9XuxN73PfDF87ZsrfnVCIqBV4zMtuKtSfbKOfNakhaVtn21JJ8JS\nMEE8bX6aCpOyXpDctu6LavG6Lo92RT1MT3KUxE4+3KT96UF4OEKShYT2E/dgjodm22mmgr56vd41\nWbTjt3RrcerdwXJT1toQtkrZQy7zaP2gEurOFAIHXgnrCVaz0o+m6DY8OLd17w2Zl1r4uxo68Lbp\ng8jHwp75Ku+JGE+Coz7bdzW1czs1VArFPqi6c+qLJVGdS4WXOiUEj/H7dftrH3Bva1rAt/8An931\ndql073ksJdWhaytxWcJShAKlHAJwAegT4BOg6HTWPTZsOp06NUqfJalQ5bKH477SuSHW1AKSpJ+Q\nQQQf31kaBqEfVtsrJ3etimqocqJFr9JeWqOqUpSWnWXAPcbUUgkHKUFJwR0R1yJE3aaCq22/oytW\nmCkVG8q3Nqs+Ph2ZDjFKYbrgUCEZUjmpvH2nwVeft8atTppoGmtFcN4Wxb1YpFHrdchQKhWX/p6d\nHecwuQ50MJH9yBk9ZIHkga3ugaaaaBpppoKIemKdXqX63LhgTmlyZU5+qxKk6tWShKXC7zzjsFbT\naR46UNXv1WC0Yaba/iDXK21Hy1X7fLyPuI4EhhS1d55ZWwvoYA5ftjVn9A0000DVefX5U7hpOysK\nZb9SmwMVthMtyI6ptft+26U5Ukg8fcDZx+eP41YbUJ+uGA3N9NdxuqQtbkR2I+1x+D9S2gk/txWr\n/wA6CTtuX6jK29tuTV1JVUXqTFcllKioF4tJKyCSSfuz2Sdb7XF7DFZ2OsPmlIP+zlP8HPX0zePj\n8f8A8ddpoGmsZmo096ov01mdFcmx0pW9HS6kutJV+kqTnIB+CfOsnQNNNNA0000FK/4lzNRTUrJf\nU8o05bMtCGgThLyS0VKIxjtKkgd/6T/mzHp3m1Co7F2VLqiViUujRworCuS0pQEpWeXZKkhKs/Oc\n+DqMP4g9GRUdh0VIMqU5Sqsw/wC4lvkUoWFNEFX+lJLif7kJ/bUh+mCqis+n2yZgU0r26S1Ey2Dj\n+hlnHfz/AE+/3zoJI0000DTTTQVg9Ddy3TXbo3TjXNUJr7kaqMOiNIfLojOrVJS4lJPx/SQnGAPs\nGANWf1WT02JNO9VO9NLjLUmLIlJluIODl0urVnPkdvOdfv8AsNWWlyI8OK9LlvtR47CFOOuurCUN\noSMlSiegAASSdB9dNaq1Liod10NmuW7U49Spz5UG5DCspUUqKVD/AAQRra6BpqG/Vhu/UtobKp9Q\nolNiTqpUZvsM/WBRYbQlJUtSglSVKPgAAjyST1g9nsxfsDcvbil3dAZVHMpBTJjqOSw+k8XEZ+QF\nA4PWQQcDONB2Ommmga+Utt12K80w+qO6tCkodSkKLaiOlAHo484PWuIoW7+31a3Knbd0+vIcuKGp\nba46mlpS4tvPuoQsjipSOJ5AHPRxnirHWUGuUWvw1zKFV6fVYyHVMrehSUPIStOMoKkEgKGRkee9\nBSr+HiLkpW6l20REL3KWiIEVR4KPFmQ06Us9+CTl4AfIBOftIPb/AMSZcgbe2s2lTojmrLLiQTwK\nw0eJPxnBXj+5/fWb6aaUbS9Vm79qpktIaeKKg1HQQP6a3PdbwM5PBMkJz/1fGddF6+6P/M/TzKm8\nc/ympRZmeWMclFj/AD/v/H+fjQdn6V4lUhenmymau97slVNS8hXXTDilLYT1+GlNj89d96kzUfem\n2px6vsHY8uMUlDdFjxThQV97KAyvsf8AU2evjxqQdA0000DTTTQefH8QCbV4/qDhuredbTFpMZyn\nq6HBIccPJP8A9wL7PfWPAGr829JmTaBTplQjKizH4rTshhSeJacUgFSCCTjBJGMnxqo/8Q+kpp1x\n2JfghoktsOLiSUkAcw2tLraCrB6OXvOcd9dnVwIEpidBjzYrnuR5DSXWl4I5JUMg4PY6PzoP4q1Q\nhUmlS6rUZCI0KGwuRIeX+lttCSpSj+wAJ1pNvb8tHcCjKq9n1yPVYiFltwoSpC21fhaFgLTnGRkD\nI7GRqq/rz3qktPydpLeUhDSmm11uUlWVkkhaY6fwMcVKPzkJ6HIGpdn3RcNoVtutWxWJdKqDY4h6\nO5xJTkEpUPCknAykgg48aD1tuysN29a9UrzsSVMRTojspUeM3zddCElXBA+VHGBqhe9NH9QdxX1Y\n0255qo1VuaQ45QKRFkKbFLU2pJPNGAG1JS4klRKlcQQo5SQOM3F9Rm6F92zEt+sVOIxFYeQ+6uFH\n9lcpxC+aC52QeKgCAkJGUpJBIB02/wB4N4YV6vXrAXLuipfTphuOToa5iW2uQV7aSnBaBx2EFOck\n+e9Bc7cNimUf1bbaV2Q8tEmt0ipUkclAISWQHW/J8qLy0/OTxGps1RXa7c+69+vU9Yb1ZgRIUK3x\nJlIagtKKWv6OVrWpRJPNxDSfwAQAM5JvVoGvwrQHA2VJCyCQnPZAxk/+o/76/dVR2aqkfdD1oXZe\nLkmQY1rwlwaS19yQUhRZKiCf0nLyuJHlwHojGgtdqNvVEy6/6fL2Qy0txQpbiyEJJISkhSj18AAk\nn4AOpJ1x+9rtNa2dvH+bzkQILlElsuvqP6AtlSBj8qJUAB5JIAyToOe9J0hmT6dbLcYcS4gQC2SP\nhSHFpUP8KBH+NY+/O/Nm7U096PJkIqlxFP8AQpMdwFxKinKVPH/ho8dnsgjAOqMUS7d7dvrTZsWm\nLr1HhXEG50BtphSX3ErweUZaRzHL7chBz/bJzM+w/pMmVymS7j3VXKiyJzDoiU4rV77bqwQJD5BB\n5AnkG89nHI+UkIN2y3cr1u76R9y6vNemyJUtSqsfl9hw4cSB4AAwUp8DgkDoa9QKNU4FZpMSrUqW\n1LgzGUvR32zlLiFDIUP8HXlPa21t7XLuHJsSlUZ1ysw5CmJqVdNxeK+CluK+EA/Pz8AkgalZ669+\n/TLS2rPmIgx6bNkOyIDjoRKbXxwHPaUFZSklSVFCgCCc4HI5DHuGgeoTdi6Lmu6isXBNp8epSYyQ\n3PEVDKWlHDLTK3EqwkdYSCeWc5UTrAtfezfXZ6qN0yvLqrrKUACmXLHdUCgdAoUvDiQPjirj46IA\n109veqzfevpNDoNCpVYqawXEqhUd5+UEggkhCFlOAOieB6P+ddBXbO9VO90KPR7viwaJQFEOkTWm\nGEJcSchRQkKfC8HA6A8jrJyEjbfesjbysoZj3VAqVtzFEJWvh9TGGcd80/eO8+UdD5Op5tG87Su6\nP79sXJSqujBKhElIcUjGM8kg5T+pPkDyPzqrFC9DsVLQVXNwnnHCntuHTQgIV/8AMpZ5D/6RrrrP\n9G9i0OsQ6tJui5ZcqFKaksBpbLKMoUFAK+xSj2PIUk/+dBKnqVozde2DvWnuDlxpD0pA4ciVsD3k\nADPnk2Mfj9/GuG9BFYTU/TtAhJUgmk1CVDUEpIIKl+/3nycPjsdYwPIOp3lx2ZcV6LJbS6w8hTbi\nFeFJIwQf7g6rn/DthvRtiZzzoSES6/Ieawc5SGWEd/j7kK0FkdfKVIjxWS/KfaYaBAK3FhKQSQAM\nn8kgf3OvrqrPrkrsap3Pt1ta7NQxHq9XZk1MLe4ISyXUstleMHjlTpzkAcM9kAgLTaa+USOzEisx\nYzaWmGUJbbQnwlIGAB/YDX10FebAcYpXrk3Ep7/Bpyr0SJLiYKQFhtthCx5zyJ5KwAekqJ1J2/tM\nn1jZS8abTHVNy3qPIDeF8eeEElGcj9QBT3193fWqneosX1N9VVYuPatMqbU7XpsZ6YuApK1MgDCk\nFGf6meWFNgKJGcjo45Gd6ut2J1uzqNKbt5wTEKbXJ+hUHkIUMFKcL4eM+Uk9nvxgJm/htVapybIu\nqjSA6qnQZ7L0ValZSFuoV7iEjGRj20K84yvwDnNk74vG2rJpbFUumqtUyJIlNw2XFoUrm8vPFACQ\nT4BOcYABJwBqL/RTYz1lbHQXKhFVHqdaeXUZKFt8VoSrCWkn5/3aUqwcYK1decxn6+rnrVs3vttV\nGIEeVT6ZIdqDTchsqZekoW2eK8H4SBjGD9x8/ATf6ldtUbpbVz7fYS0KqyRLpbizgJkIzhJPwFJK\nkH8cs/Gql+g7cWTaO5r239WC2oFfdLaUunh9NMbSrjkHwV49sjzy4fjW6/8Abeur/wCB6L/+S7qH\nb2s/cS6qHUd83rdTHpNVqbz7ioSCn2SVZL3DyG+XIe5k/ck58gkPUfXx+ri/XfQfUs/V+173se4P\nc4Zxz4+eOes+M6oDL9We8VLs+kUxym0qPIegBTVWlRHFvy0BakB9IUrgcltSSSlQJCj18RTbm6O4\nVvbjsbn/AM0lzKy8tYVInBS2paMALZUMgFsApHFJHHCePEhOAu3F9LFoRdxa5eEau1aOqpNTUx4z\nIQkQ1ymVNrWheCSU+44pHQwePnjk9N6aNnHNm7eq1KXcy65/MJYkA/S+whoBPEYTyUSojGTn4AA6\nyav171q7iSmFtUi3bcppW0pHurQ6+4hRGAtOVhOR5wpKhnyCOtRxbm4+8G3V8DcaY3VfrK0hRccr\nMR0Rqi2TnHfHKQcFPAjjjAwMghbeuIeoPr2t+SFPexc1sOxsp48ebQcWpJ7zxAZQrOPJH74kj1JU\nxdX2FvaE2ElYo776QU8slpPu4A/J4dfvjVVPTJcV+7xeqmnX7cJ95iixJJWWWPbjRWltONoZR+/J\n/IyVKIBJJxkXmnusMQZD0oZjttKU6OBXlIGT9oBJ6+ADnQQ16H32nvTNbDbZUVMLmNuZSRhX1byu\nifPSh2OvjyDqa9aKwU22mz6b/shBZgUJTRXDYZhqipSkqJP9JSUlJKiScgEkknzre6Bprkbv3HtK\n1Lut61a1PdZqtwPezAabjrc5KyEgqKQeIKiBk9fJwASOguCsUu36NKrNbnx6fToiPcfkPrCUIT47\nJ/JIAHkkgDs6DO01iUap06s0uNVaTOjzoMlAcYkMOBbbiT8gjo6pHZF9blJ9c0mlT59SaTMrD8KR\nTC4p1lMNIUpASnxhLaUrCwB1lXgnITT6+KKurenqXLQ2pZpNRjTej4BJZJx89Pf/AL+Nd96cJ/8A\nMdhLHke17XCiRmOPLOfabDefHzwzj4zjvWRv7SJdd2Wu+k0+nu1CZJpL6Y8ZpWFuOBJKQnAOTkAh\nP+rGOs5199j6G9beztoUSVGdiyotHjJksun7m3i2FOJP9llQ0FdvTftVaG69Uvncq+6YmuOTrjls\nwUqfdDAbHZWjir70/wBQJSSVBPtjGCM66GgekGz6Tu21cn131lrsYeZoctn3su4I4LWo4W0DhWCC\nT4OQCTj/AMPae9Hta87LflJfXQ61yHSvtS4ko6z0ElTCiAOwSonyNWh0Fe/WrZUR7ZNNWoVv00u2\n7U2qqplERAStoAodCgAMoIKFKA8hsZ8ajn07bu2TF37j0Gx6ZLo9sXdAbXKpjictwKunln2sf8NS\nEpT10SoH7QnAuJPiRp8GRBmMIfjSGlNPNLGUrQoYUkj8EEjUFbfeliwrL3LavSnVGsPCI8XoEB51\nPtsLII7UByWE5PEE/jkVd5CZaHbNuUKZNmUWg0ymyZ7pdluxYqGlPrPlSykDkc99/JJ8k622mmga\n8ldvbxuram/01ujFMSrQFrjyI8lsqQsZw4y4nIOMjvBBBAIIIB161ai/dPYXbLcaeanXqF7FUV+u\nfAc9h53rH34+1ZHWCoEjiBnHWgrM/wCt271MOBiyqEh0pIQpb7qkpVjokAjIz8ZH9xrhGLm3Y9Tm\n4VOtSo1VSacuR7zkWK37UOE0P1OFIyVkAHiXCpWTgEZOrPUL0ebP050LmJuCsJ5cuEyoBIx+P6KG\nzj/Of31M1jWValj0xdNtOgwqRGcUFuJjowXFAYBUo5Uo4+SToNvT4EaDT4cFhGWobSWmeXZSEp4j\nv846z+51k6aaD8CEBwuBKQsgAqx2QM4H/qf++tbcVvUC5IaYdxUOmViMhXNLM+Ih9AV+QlYIz++t\nnpoMKk0mlUhgsUmmQqe0cZbisJaScDA6SB8azdNNA0000DWDQqNSaDTxTqLTYlNhpWtwMRWUtthS\n1FSiEpGBkknWdpoGvPv+IjTKjF3rg1KSp1yFNo7QiqVnijgtYW2M/gkKIH/vB+degmuev+yLUv2i\nfyW7qLHqsELDiEOFSVIXgjklaSFJOCRkEdHQUntb1n31S6BEp1Ut6k1eTHaS2qa444248AMBSwCQ\nVH5Ixk/A1pr89W26l0NKgUT6K22Xkhs/y9srkKJ/DiskE/HEA/vqyjfpE2ZS4lSqfWFgEEpVUV4P\n7HAzrurG2P2psmqJqtuWXBjTkHk3IfcckuNH8oLylFB/dOD5/J0HBeiHbSo2Vt7LuS42JDVw3M8J\nD6JGfdaYTy9sLB7C1FS1n5+9IIBSdStULF25k1tmXPs61Hqq4S4y6/TI6n1FBBKkkp5HiSDkeMjX\nV6p96z9st0Je5ELc+ykzqjHpsVkoTEXl+A42snk23nksEkKPAH5yMAnQWxYrlFfrsigsVenu1aM0\nHn4KJKFSGkHGFqbB5JScjsjHY1+XHQaJclLXSrgpEGrQVkKVHmMJdbJHg4UCMj4Pkapv6HLJv6fu\n5Vtyroj1OJHVGeDsiew42uoPvL748gApKSlRURkAhIx31dnQRzB2K2fhykSWdu7fUtGcB6KHUdjH\naV5SfPyP31IMSPHhxWYkRhqPHYQltpppAShtCRgJSB0AAAABr66aCN93W9mYVWpVV3Rj2v8AWPIX\nGgOVhlDnJAIKgAsEYBWCSR1y8jOuyr1s25XqKii1ug0ypUxvj7cSVFQ40gpBCSlJGEkAkAjx8ajL\n1HbDUzeV+hSpFdeosmlqWhbjcYPe+yspJRgqTxUCnKVdgclZScjEt0yGzT6dGgRgoMRmUMthRyeK\nQAMn+w0Gvo9q2xRlMqo9uUenFgEMmLCba9sEEEJ4pGOiR1+dZVco1IrsBVPrlKg1SGo5VHmR0PNk\n+MlKgR8n/vrO00GvoFDotvU4U6gUin0mElRWI8KMhhoKPk8UADJ/OthppoGmmmgqhUHmLl/iMR4d\nTH2W7S0ohJ5JwtX0xeGRjJwZC1YyTlIOcdakv1b7X3DuptzHpFt1JqPMhTUyxFfVxalYSU8Sr/SQ\nFEjII+Os5Fb/AFwUS5rF36h7nUF2XCTUUMuMVBjOGZTTYbLZPjttCTxPSgVDBGdZduetu7IrEVuv\nWbSamptJS+5GkrjKdODgjIWEnwT0Qe8AZ6CzPpgsCvbabSQrYuOqonTEvuSA0123DS4QfZQr/UAr\nkon/AJlqx0ATw02isOev6FOpC2WVtWeZtXDfEqeVzWwkLz2FcTHPWDhKfgnMH3Z6ydx65xg2pQqZ\nQ3HnVJbUhBmSDy6QlPIBJUM/8hyQOgMgz76RdsLktmHVb/3BflSLyuXip4SXCp2PHGCEr/C1HBKe\n+IShP2kKGgnzTWFPq1Kp77TE+pwojrv+7befShS+8dAnvvWboKbekQGkerndK3WGuERP16k+4DzA\nanoSjv8ABS4T476/zcnXI23tvaNv37XL5plNU3Xq2OMySt5S/t+0lKQThIJQlRx8gfAA112gaaaa\nBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgaaaaBpppoGmmmgarzW9vPUpcl1ThP3gpNv264+\n8uIKREKn2myT7aCn22yftxkl1RB8E+dWG00HCbN2FVrDo8qJWb+uG8ZUpaFqkVV9Sw1xTghsKUpS\nQTkkFR+PwSe7000DTTTQNNNNA0000DTTTQay6Lfol0UR+i3DTItTpz+PdjyEBSFEHIP9wQCDqKXP\nSzsc5OMk2asJKSCwmpyg2STnl05kEeMAgYPjxqadNBxe3+1G3VhOB607RptOkpCkiVxLsgBXke84\nVLwfxyxrtNNcNvfYVM3HspNuVeo1aDDVOYcWqnSA0twcuHBXJKgpOFk4I8hJ+NB53bvSmZXqLrz2\n4M+dUaeaw59U9SnkqcMUqy2I5cynAbKeIPWABn51bfaL1FbNUXb+mUGnyrtZiUtoRGRUaap58pT4\nKlMBSPBx1joeBrsLF9M2ztqe06m1kVuW2lSTIrLhlcwf+Zo4Zz+CEAjUt0+DCp8cRoEOPEYBJDbD\nYQnJ8nAGNB//2Q==\n"></i>',
  u'The women shall become widows in consequence of the death of their husbands in war. <span>\u05d5\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> <i>And the men of thy strength.</i> Supply <span>\u05de\u05ea\u05d9</span> \u201cthe men of;\u201d comp. <span>\u05d5\u05d4\u05e0\u05d1\u05d5\u05d0\u05d4 \u05e2\u05d5\u05d3\u05d3 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cAnd the prophecy, the prophecy of the prophet Oded\u201d (2 Chr. xv. 8).',
  u'<span>\u05d5\u05d0\u05e0\u05d5</span> <i>And they shall lament;</i> comp. <span>\u05d1\u05d0\u05e0\u05d9</span> \u201cIn my sorrow\u201d (Deuter. xxvi. 14); root <span>\u05d0\u05d5\u05df</span> \u201cto lament,\u201d it is a weak verb (<span>\u05e2\u05f4\u05d5</span>); the accent is on the ultima. as in <span>\u05d5\u05e1\u05e8\u05d5</span> \u201cAnd shall depart\u201d (Exod. viii. 1).<sup>25</sup><i class="footnote">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span>\u05e2\u05b9\u05d5\u05b9</span> and <span>\u05e2\u05f4\u05e2</span> should have the accent on the first syllable; <span>\u05d0\u05b8\u05e0\u05bd\ufb35</span> is therefore an exception to the rule.</i> <span>\u05e4\u05ea\u05d7\u05d9\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class="footnote">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span>\u05d5\u05e0\u05e7\u05ea\u05d4</span> <i>And she shall be desolate.</i> Comp. <span>\u05e0\u05e7\u05d9\u05d5\u05df \u05e9\u05e0\u05d9\u05dd</span> \u201ccleanness of teeth\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion.'],
 [u'<i>Seven.</i> That is, \u201cmany;\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class="footnote">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle.',
  u'<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \u201cdesire;\u201d comp. the Chald\xe6an <span>\u05d9\u05e6\u05d1\u05d0</span> \u201che desires\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class="footnote">According to R. Moses Hakkohen, \u201cthe branch of the Lord\u201d <span>\u2550</span> \u201cthe branch, which grows by the will of the Lord.\u201d</i> \u201cGod will send his blessing upon the plants and fruits.\u201d',
  u'<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class="footnote">The words referred to are <span>\u05db\u05ea\u05d5\u05d1 \u05d1\u05e9\u05de\u05d9\u05dd \u05de\u05db\u05ea\u05d1 \u05dc\u05d0 \u05d9\u05de\u05d7\u05e7</span>, \u201cWhat is written by God is a writing which can never be erased.\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>',
  u'<span>\u05d0\u05dd</span> <i>For</i> or <i>when</i>.\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span>\u05d9\u05d3\u05d9\u05d7</span> <i>Shall have purged;</i> comp. <span>\u05d9\u05d3\u05d9\u05d7\u05d5</span> \u201cthey shall wash\u201d (Ez. 1. 38). <span>\u05d1\u05e2\u05e8</span> <i>Removing;</i><sup>4</sup><i class="footnote">A.V., \u201cBurning.\u201d</i> comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deut. xxi. 21).'],
 [u'<span>\u05e0\u05d0</span> <i>Now.</i> <span>\u05e0\u05d0</span> is always identical in meaning with <span>\u05e2\u05ea\u05d4</span> \u201cnow.\u201d<sup>1</sup><i class="footnote">The identity of <span>\u05e0\u05d0</span> and <span>\u05e2\u05ea\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \u201cI pray thee\u201d; compare Talmud Babli, Berachoth, p. 9, <span>\u05d0\u05d9\u05df \u05e0\u05d0 \u05d0\u05dc\u05d0 \u05dc\u05f3 \u05d1\u05e7\u05e9\u05d4</span>, \u201cthe word <span>\u05e0\u05d0</span> means always \u2018I pray thee,\u2019\u201d and Rashi on Gen. xix. 18.</i> <span>\u05dc\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>Concerning</i><sup>2</sup><i class="footnote">A.V., \u201cTo.\u201d</i> <i>my well-beloved;</i> comp. <span>\u05d0\u05de\u05e8\u05d9 \u05dc\u05d9</span> \u201cSay of me\u201d (Gen. xx. 13). <span>\u05dc\u05db\u05e8\u05de\u05d5</span> Touching his vineyard. <span>\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span>\u05d3\u05d5\u05d3\u05d9 .(\u05d9\u05d3\u05d3)</span> <i>My beloved.</i> Root bi-literal <span>\u05d1\u05e7\u05e8\u05df \u05d1\u05df \u05e9\u05de\u05df <sup>3</sup><i class="footnote">I. E. calls the verb <span>\u05e2\u05f4\u05d5</span> \u201cbiliteral,\u201d since the <span>\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span>\u05d4\u05e9\u05e0\u05f2\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\u05d3\u05d5\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span>\u05d1\u05e7\u05e8\u05df</span> \u201cOn a hill.\u201d <span>\u05d1\u05df \u05e9\u05de\u05df</span> \u201cFruitful;\u201d comp. <span>\u05e9\u05b8\u05c1\u05de\u05b5\u05df</span> \u201cfat\u201d (xxx. 23), <span>\u05dc\u05e9\u05c1\u05d3 \u05d4\u05b7\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> \u201cfat oil\u201d (Num. xi. 8);<sup>4</sup><i class="footnote">According to this opinion <span>\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> here and in Num. xi. 8 has the same meaning as <span>\u05e9\u05b8\u05c1\u05de\u05bd\u05b5\u05df</span> xxx. 23, \u201cfat,\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect.',
  u'<span>\u05d5\u05d9\u05e2\u05d6\u05e7\u05d4\u05d5</span> According to some: \u201che sealed it;\u201d comp. the Chald\xe6an <span>\u05e2\u05d6\u05e7\u05ea\u05d0</span> \u201cRing\u201d (iii. 21) for the Hebrew <span><sup>5</sup><i class="footnote"><span>\u05e2\u05d6\u05e7</span> would thus be a denominative of <span>\u05e2\u05d6\u05e7\u05d0</span> \u201cring:\u201d \u201cto seal with the ring.\u201d</i>;\u05d8\u05d1\u05e2\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \u201cfence\u201d or \u201chedge\u201d (\u201cto fence\u201d). <span>\u05d5\u05d9\u05e1\u05e7\u05dc\u05d4\u05d5</span>, Piel; \u201che removed the stones thereof;\u201d the Kal, (<span>\u05e1\u05e7\u05dc</span>) has the meaning, \u201cto heap up stones;\u201d comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he shall root thee out\u201d (Ps. lii. 7).<sup>6</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05b5\u05c1\u05e8\u05b6\u05e9\u05b0\u05c1\u05da\u05b8</span> is derived from <span>\u05e9\u05c1\u05c2\u05e8\u05b6\u05e9\u05c1</span> \u201croot\u201d; the Hiphil of the same verb signifies \u201cto take root.\u201d Similarly <span>\u05d3\u05b6\u05e9\u05b6\u05c1\u05df</span> \u201cashes,\u201d Pi\xebl: \u201cto take away the ashes.\u201d</i> <span>\u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05de\u05d8\u05e2 \u05e9\u05e8\u05e7 \u2550 \u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05e9\u05e8\u05e7</span> \u201cAnd he planted it, the planting of a choicest vine.\u201d<sup>7</sup><i class="footnote">That is, \u201che planted it as carefully as the choicest vine is planted.\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \u201cAnd planted it with the choicest vine.\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class="footnote">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span>\u05d1\u05d0\u05d5\u05e9\u05d9\u05dd</span> <i>Thorns;</i><sup>9</sup><i class="footnote">A.V., \u201cWild grapes.\u201d</i> comp. <span>\u05d1\u05d0\u05e9\u05d4</span> \u201cthorn\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \u201crighteous men.\u201d',
  u'<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class="footnote">And ye men of Judah\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>.',
  u'<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span>\u05de\u05d3\u05d5\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class="footnote"><span>\u05de\u05b7\u05d4 \u05d9\u05b8\u05d3\ufb35\u05e2\u05b7 \u2550 \u05de\u05d4 \u05e8\u05d5\u05e2 \u2550 \u05de\u05d3\u05d5\u05e2</span> : What is known. Compare <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> \u201cWhat sawest thou\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> in the meaning \u201cWhy\u201d in Rabbinical Literature.</i> like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550) \u05de\u05d6\u05d4</span> \u201cWhat is this\u201d (Exod. iv. 2). <span>(\u05de\u05d4 \u05dc\u05db\u05dd\u2550) \u05de\u05dc\u05db\u05dd</span> \u201cWhat is it unto you\u201d (Is. iii. 15).',
  u'<span>\u05de\u05e9\u05d5\u05d1\u05d7\u05d5</span> <i>The hedge thereof.</i> Comp. <span>\u05e9\u05db\u05d9\u05dd</span> \u201cthorns\u201d (Num. xxxiii. 55). <span>\u05dc\u05d1\u05e2\u05e8</span> <i>For pasture.</i> Comp. <span>\u05d5\u05d1\u05e2\u05e8</span> \u201cAnd he feedeth\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed.',
  u'<span>\u05d1\u05ea\u05d4</span> <i>Waste.</i> Comp. <span>\u05d1\u05ea\u05d5\u05ea</span> \u201cThe desolate places\u201d (vii. 19). <span>\u05d9\u05d6\u05de\u05e8</span> <i>It shall be pruned.</i> <span>\u05d6\u05de\u05d5\u05e8\u05d4</span> \u201cbranch\u201d is of the same root; <span>\u05d6\u05de\u05e8</span> means \u201cto dress the vineyard by cutting off the branches.\u201d <span>\u05d9\u05e2\u05d3\u05e8</span> <i>It shall be digged.</i> <span>\u05e2\u05d3\u05e8</span> \u201cto dig,\u201d \u201cto prepare the vineyard by digging\u201d (comp. vii. 25). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> \u201cTwo kinds of thorns.\u201d The application of this figure is \u201cThe wicked will increase.\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \u201cHer prophets also find no vision from the Lord\u201d (Lam. ii. 9).<sup>12</sup><i class="footnote">Compare \u201cLet my doctrine drop like rain, let my word distil as the dew,\u201d etc. (Deut. xxxii. 2).</i>',
  u'The prophet now explains who is meant by \u201cthe vineyard.\u201d <span>\u05de\u05e9\u05e4\u05d7</span> <i>Disease.</i><sup>13</sup><i class="footnote">A.V., \u201cOppression.\u201d About the interchange between <span>\u05e9</span> and <span>\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6).',
  u'<span>\u05d4\u05d5\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span>(\u05d0\u05d5\u05d9 \u2550)</span> \u201cwoe.\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05e4\u05e1</span> \u201cNot.\u201d <i>Till there be no place.</i> Till they have taken away every place. <span>\u05d4\u05d5\u05e9\u05d1\u05ea\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span><sup>14</sup><i class="footnote"><span>\u05d9\u05e9\u05d1</span>, \u201cTo sit.\u201d</i>;\u05e4\u05f4\u05d9</span> comp. <span><sup>15</sup><i class="footnote">Hophal of <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d</i> \u05d5\u05d4\u05d5\u05e8\u05d3</span> \u201cand it was taken down\u201d (Num. x. 17).',
  u'<span>\u05d1\u05d0\u05d6\u05e0\u05b8\u05d9 \u05d1\u05d0\u05d6\u05e0\u05b5\u05d9 \u05f2 \u2550 \u05d1\u05d0\u05d6\u05e0\u05d9 \u05f2</span> \u201cTo mine ears, the ears of the Lord,\u201d has come the report of the injustice which you have committed; comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05f2</span> \u201cYour prophet, the prophet of the Lord\u201d (Num. xii. 6); or, referring <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> to the prophet, supply <span>\u05d0\u05de\u05e8</span> \u201csaid,\u201d or <span>\u05e7\u05d5\u05dc</span> \u201ccame the voice of.\u201d<sup>16</sup><i class="footnote">The question is, to whom does the personal pronoun in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \u201chath come\u201d a noun in stat. constr., which governs the genitive \u201cof the Lord of hosts\u201d; in the second we must add, \u201csaid,\u201d or \u201ccame the voice of.\u201d The <span>\u05d0\u05e0\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span>\u05d0\u05c7\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>',
  u'<i>Ten.</i> A round number, meaning \u201cmany.\u201d <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class="footnote">A. V., \u201cAcres.\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span>\u05e0\u05e6\u05de\u05d3\u05d9\u05dd</span>), combined into one. <span>\u05d1\u05ea</span> <i>Bath</i>. A measure. <span>\u05d7\u05de\u05e8</span> <i>Homer;</i> the same as \u201cten pairs of vineyards.\u201d<sup>18</sup><i class="footnote">\u201cHomer,\u201d though signifying a certain measure, is in this place like \u201cten pairs,\u201d etc., not to be taken strictly, but in the meaning of \u201ca great quantity.\u201d The Hebrew text has the words <span>\u05d5\u05d4\u05d7\u05d5\u05de\u05e8 \u05d4\u05d5\u05d0 \u05e2\u05e9\u05e8\u05ea \u05db\u05d5\u05e8\u05d9\u05dd</span> \u201cthe Homer has ten Kur.\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \u201cBath and Epha are equal,\u201d show that the purpose of I. E.\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\u2014Homer, Bath\u2014Epha. We read, therefore, <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> instead of <span>.\u05db\u05d5\u05e8\u05d9\u05dd</span></i> Bath and Epha are likewise equal.',
  u'<span>\u05de\u05e9\u05db\u05d9\u05de\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span>\u05d1</span>; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthat dwell in tents\u201d (Judg. viii. 11); the same is the case with the following <span>\u05de\u05d0\u05d7\u05e8\u05d9 \u05d1\u05e0\u05e9\u05e3</span>, \u201cthat continue until night.\u201d <span>\u05e0\u05e9\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span>\u05e0\u05e9\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class="footnote"><span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \u201cdawn.\u201d</i> <span>\u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> Causative. \u201cHe will cause them to pursue;\u201d comp. <span>\u05d3\u05dc\u05e7\u05ea</span> \u201cThou hast pursued\u201d (Gen. xxxi. 36); others compare it with <span>\u05d3\u05d0\u05d3\u05dc\u05e7</span>, the Chald\xe6an translation of <span>\u05d4\u05de\u05d1\u05e2\u05d9\u05e8</span>, \u201che that kindled\u201d (Exod. xxii. 5).<sup>20</sup><i class="footnote">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \u201cwine\u201d or \u201cstrong drink.\u201d According to the second explanation <span>\u05f2\u05df \u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> is to be translated \u201ctill wine inflame them.\u201d</i>',
  u'<span>\u05db\u05e0\u05d5\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class="footnote">This remark is quite superfluous, but very probably the comments on <span>\u05e0\u05d1\u05dc</span> and <span>\u05d7\u05dc\u05d9\u05dc</span> elicited also\u2014for the sake of completeness\u2014a word for <span>\u05db\u05e0\u05d5\u05e8</span>.</i> <span>\u05e0\u05d1\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class="footnote"><span>\u05e0\u05d1\u05dc</span> is, according to this explanation, the same as <span>\u05e0\u05d1\u05dc \u05e2\u05e9\u05d5\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span>\u05e0\u05d1\u05dc \u05e6\u05e9\u05d5\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span>\u05d7\u05dc\u05d9\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span>\u05d7\u05dc\u05d9\u05dc</span> is of the same root as <span>\u05d7\u05dc\u05d5\u05dc</span>, \u201chollow.\u201d <i>And they regard not the work of the Lord</i>. Many explain, \u201cThey regard,\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \u201cWhosoever is deceived thereby is not wise\u201d (Prov. xx. 1); but my opinion is, that by \u201cthe work of the Lord\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile.',
  u'<span>\u05d5\u05e2\u05dd \u05db\u05d1\u05d5\u05d3\u05d5 \u2550 \u05d5\u05db\u05d1\u05d5\u05d3\u05d5</span> \u201cAnd the people of his glory,\u201d according to the rule of ellipsis; in the same way <span>\u05de\u05d7\u05f3 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0 \u2550 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u201cMen dried up with thirst.\u201d<sup>23</sup><i class="footnote">It is not clear why Ibn Ezra assumes the ellipsis of <span>\u05e2\u05d7\u05d4 ,\u05de\u05ea\u05d9</span> being an adjective agreeing with <span>\u05d4\u05de\u05d5\u05df</span>; even if it were a noun, \u201cthirst,\u201d and an ellipsis is to be assumed, that of <span>\u05d4\u05de\u05d5\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e8\u05e2\u05d1</span> \u201cdying of hunger,\u201d instead of <span>\u05e8\u05e2\u05d1 \u05de\u05b0\u05ea\u05b5\u05d9</span> \u201cmen of hunger\u201d (that is, \u201chungry men\u201d), and constructed accordingly the following phrase <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u2018dying of thirst.\u2019</i> <span>\u05e6\u05d7\u05d4</span> is nearly the same as <span>\u05e6\u05de\u05d0</span> \u201cthirsty;\u201d comp. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> \u201cin drought\u201d (lviii. 11); <span>\u05e6\u05d7</span> (xviii. 4), \u201cthe pure and dry air.\u201d<sup>24</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05d4\u05d0\u05d5\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7</span>, are corrupt. <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5</span> demands a biblical quotation containing some word of the root <span>\u05e6\u05d7</span>, and this is not given. Very probably the original had <span>\u05d4\u05d0\u05d5\u05d9\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7 \u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05db\u05d7\u05dd \u05e6\u05d7 \u05e2\u05dc\u05d9 \u05d0\u05d6\u05e8</span>. The translation of the passage is based on this emendation.</i>',
  u'<span>\u05e0\u05e4\u05e9\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class="footnote">A. V., \u201cHerself.\u201d</i> <span>\u05e0\u05e4\u05e9</span> is the breath that comes out of the mouth; comp. <span>\u05e0\u05e4\u05e9\u05d5</span> \u201chis breath\u201d (Job xli. 21). <span>\u05d5\u05e4\u05e2\u05e8\u05d4</span> <i>And opened;</i> comp. <span>\u05e4\u05e2\u05e8\u05d5</span> \u201cthey opened\u201d (Job xxix. 23). <span>\u05dc\u05d1\u05dc\u05d9 \u05d7\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class="footnote"><span>\u05d7\u05e7</span> \u201cstatute,\u201d \u201crule.\u201d</i> <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd all that rejoice in it.\u201d or, \u201cand rejoicing will be\u2014to others\u2014at his fall.\u201d According to R. Jonah, the phrase <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd rejoicing,\u201d or \u201claughing will be in it,\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death.',
  u'<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled.',
  u'<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span>\u05de\u05e9\u05e4\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span>\u05e6\u05d3\u05e7\u05d4</span>) shown to them.',
  u'<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span>\u05db\u05d3\u05d1\u05e8\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class="footnote">A. V., \u201cAfter their manner.\u201d</i> Comp. the Chaldee <span>\u05d3\u05d1\u05e8</span> \u201cto lead,\u201d \u201cto drive;\u201d and <span>\u05d3\u05d1\u05e8\u05ea</span> \u201cfloats\u201d (1 Kings v. 25). <span>\u05de\u05d7\u05d9\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class="footnote">A.V., \u201cThe fat ones.\u201d</i> that have marrow (<span>\u05de\u05d5\u05d7</span>) in their bones; comp. <span>\u05de\u05de\u05d5\u05d7\u05d9\u05dd</span> \u201cthings full of marrow\u201d (xxv. 6). <span>\u05d5\u05d7\u05e8\u05d1\u05d5\u05ea</span> <i>And the waste places of;</i> comp. <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land;\u201d comp. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> \u201cAnd drunken of <small>SORROW</small>.\u201d (li. 21). <span>\u05de\u05e9\u05d0 \u05d7\u05f3 \u05dc\u05f3 \u2550 \u05d7\u05de\u05e8 \u05dc\u05d7\u05dd</span> \u201cAn ass\u2019s <small>LOAD</small> of bread\u201d (1 Sam. xvi. 20). <span>\u05d2\u05e8\u05d9\u05dd</span> <i>Strangers,</i> that will then dwell there. <span>\u05de\u05d7\u05d9\u05dd</span> (Adjective,<sup>28*</sup><i class="footnote">Comp. c. iii. note 5.</i> \u201cstrong lambs\u201d) is the objective case; <span>\u05d2\u05e8\u05d9\u05dd</span> \u201cstrangers,\u201d the subject.<sup>29</sup><i class="footnote">The translation of the passage according to this explanation would be, \u201cAnd in the waste places of the land will strangers eat the fat lambs.\u201d This is against the accents which join <span>\u05de\u05d7\u05d9\u05dd</span> rather with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> than with <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i>',
  u'<span>\u05de\u05d5\u05e9\u05db\u05d9 \u05d4\u05e2\u05d5\u05df</span> \u201cThat fasten iniquity.\u201d <span>\u05d5\u05db\u05e2\u05d1\u05d5\u05ea \u05d4\u05e2\u05d2\u05dc\u05d7 \u05d7\u05d8\u05d0\u05d4</span> supply <span>\u05d4\u05dd \u05de\u05e9\u05db\u05d9\u05dd</span> \u201cAnd draw sin as if it were with a cart rope.\u201d <span>\u05d4\u05de\u05d0\u05d4</span> is here a noun; it is the same as <span>\u05d7\u05d8\u05d0\u05ea</span> \u201csin\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \u201ca woman that committeth many sins.\u201d',
  u'<span>\u05d9\u05de\u05d4\u05e8</span> Either transitive, \u201clet him bring hastily;\u201d comp. <span>\u05de\u05d4\u05e8\u05d5</span> (Esth. v. 5), \u201cfetch hastily;\u201d or intransitive, \u201clet him make speed;\u201d and only <span>\u05d9\u05d7\u05d9\u05e9\u05d4</span> transitive, \u201clet him accelerate.\u201d As to two verbs in the future following each other without conjunction, comp. <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201cTalk no more\u201d (1 Sam. ii. 3).\u2014\u201cLet these prophecies be fulfilled, that we may see whether they are true.\u201d',
  u'<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason.',
  u'<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise.',
  u'<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span>\u05dc\u05e0\u05e1\u05d5\u05da \u2550 \u05dc\u05de\u05e1\u05d5\u05da</span> \u201cTo pour out,\u201d<sup>30</sup><i class="footnote">A. V., \u201cTo mingle.\u201d</i> though these words have different roots, <span>\u05e0\u05e1\u05da</span> and <span>\u05de\u05e1\u05da</span>. Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe poured\u201d (Prov. ix. 2).',
  u'<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span>\u05e2\u05e7\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class="footnote">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span>\u05e2\u05e7\u05d1\u05d5</span> \u201cIts rear\u201d (Jos. viii. 13). <span>\u05d5\u05e6\u05d3\u05e7\u05ea \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d9\u05e1\u05d9\u05e8\u05d5 \u05de\u05de\u05e0\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span>\u05d1\u05e0\u05d5\u05ea \u05e6\u05e2\u05d3\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class="footnote">Comp. ii. 11.</i>',
  u'<span>\u05e7\u05e9</span> <i>Stubble</i>. Objective case. <span>\u05dc\u05e9\u05d5\u05df \u05d0\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class="footnote">A. V., \u201cThe fire.\u201d</i> Subject. <span>\u05d7\u05e9\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span>\u05d1\u05dc\u05d4\u05d1\u05d4 \u2550 \u05dc\u05d4\u05d1\u05d4</span> \u201cthrough the flame;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span> \u201cin six\u201d (Exod. xx. 11); <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15); for <span>\u05d9\u05e8\u05e4\u05d4</span>, the predicate to <span>\u05d7\u05e9\u05e9</span>, is an intransitive verb.<sup>34</sup><i class="footnote">The passage is therefore to be translated \u201cAnd chaff is consumed by the flame.\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span>\u05d1\u05d0\u05d1\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class="footnote">A. V., \u201cAs dust.\u201d In our text <span>\u05db\u05b8\u05bc\u05d0\u05b8\u05d1\u05b8\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span>\u05db\u05bc\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span>.</i> It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe earth,\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children.',
  u'<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> <i>Cast away;</i><sup>36</sup><i class="footnote">A. V., \u201cTorn.\u201d</i> the <span>\u05db</span> is radical; comp. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> \u201cthrown down\u201d<sup>37</sup><i class="footnote">A. V., \u201cCut down.\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class="footnote"><span>\u05db\u05bc\u05b7\u05e1\u05bc\ufb35\u05d7\u05b8\u05d4</span> is an adjective, <span>\u05db\u05bc\u05b0\u05e1\ufb35\u05d7\u05b8\u05d4</span> is participle passive Kal.</i>',
  u'<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \u201cAnd will hiss,\u201d etc. <span>\u05d1\u05d6\u05de\u05df \u05e7\u05dc \u2550 \u05e7\u05dc</span> \u201cSwiftly;\u201d or it is an adjective, attribute to the subject contained in the verb <span>\u05d9\u05d1\u05d0</span> \u201che, a swift one, will come,\u201d and this latter explanation is the right one.',
  u'<span>\u05d9\u05e0\u05d5\u05dd</span> <i>He will slumber</i>; <span>\u05e0\u05d5\u05dd</span> signifies a sleep of a less profound kind than <span>\u05d9\u05e9\u05df</span>. He will not slumber, much less will he sleep. <span>\u05e0\u05ea\u05e7</span> <i>It is broken</i>. Niphal.',
  u'<span>\u05db\u05e6\u05e8</span> <i>Like flint</i>; comp. <span>\u05e6\u05d5\u05e8\u05d9\u05dd</span> \u201cflint\u201d<sup>39</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class="footnote">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span>\u05e6\u05e8</span> and <span>\u05e6\u05d5\u05e8</span> \u201cflint\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span>\u05e4\u05e2\u05dc</span>.</i> <span>\u05d5\u05d2\u05dc\u05d2\u05dc\u05d9\u05d5</span> \u201cThe wheels of his chariots;\u201d they<sup>41</sup><i class="footnote">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \u201cof his chariots\u201d as easily supplied by the reader.</i> are known. <span>\u05e1\u05d5\u05e4\u05d4 \u2550 \u05db\u05e1\u05d5\u05e4\u05d4 \u05db\u05de\u05d5\u05e5</span>. \u201cAs the chaff of the storm.\u201d<sup>42</sup><i class="footnote">A. V., \u201cLike a whirlwind.\u201d</i> They will come as quickly as the chaff driven by the storm.',
  u'<span>\u05d5\u05d9\u05e0\u05d4\u05d5\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span><sup>43</sup><i class="footnote">Instead of <span>\u05d9\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>. See Zahoth, on the Kal.</i>,\u05d9\u05b4\u05e4\u05b0\u05e2\u05b7\u05dc</span> the second radical of the verb <span>\u05e4\u05e2\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span>\u05d5\u05d9\u05e4\u05dc\u05d9\u05d8 .\u05d9\u05b4\u05e4\u05b0\u05e6\u05d5\u05b9\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class="footnote">A, V., \u201cAnd shall carry it away safe.\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it.',
  u'<span>\u05e2\u05dc\u05d9\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \u201cdarkness of water\u201d<sup>45</sup><i class="footnote">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class="footnote">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\u2014that is to say, will reach the inhabitants of the land, the Israelites\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span>\u05d5\u05e0\u05d1\u05d8</span> According to some it is Niphal, \u201cAnd it is looked;\u201d but I think it is Piel, \u201cAnd he looks,\u201d and its subject is \u201cIsrael,\u201d the same to whom reference is made in the word <span>\u05e2\u05dc\u05d9\u05d5</span>, as I have already stated. <span>\u05e6\u05e8 \u05d5\u05d0\u05d5\u05e8</span> According to some, \u201cSun and moon;\u201d according to others, \u201cMoon and sun,\u201d because the moon is small (<span>\u05e6\u05b7\u05e8</span>) if compared with the sun; R. Adonim thinks that <span>\u05d4</span> is omitted, <span>\u05e6\u05d4\u05e8\u2550\u05e6\u05e8</span> \u201clight\u201d; for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span>\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span>\u05d0</span>. I take <span>\u05e6\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \u201cdistress,\u201d or\u2014being an adjective\u2014\u201cdistressed.\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span>\u05d1\u05e2\u05e8\u05d9\u05e4\u05d9\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class="footnote">A. V., \u201cIn the heavens thereof.\u201d</i> Comp. <span>\u05d9\u05e2\u05e8\u05e3</span> (Hos. x. 2) \u201cHe will destroy;\u201d similar to it is <span>\u05d5\u05e2\u05e8\u05e4\u05ea\u05d5</span> \u201cAnd break its neck\u201d (Exod. xiii. 13).'],
 [u'<i>In the year that King Uzziah died</i>. Our sages said that \u201cdied\u201d is here used for \u201cbecame a leper;\u201d<sup>1</sup><i class="footnote">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class="footnote">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class="footnote">At which, as some believe, Isaiah hinted by the words, \u201cAnd the posts of the door moved.\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \u201cAmos prophesied before, Isaiah during the earthquake.\u201d</i> took place. This may be true; but <span>\u05de\u05d5\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \u201cIn the days<sup>4</sup><i class="footnote">\u201cIn the days\u201d (i. 1) appears to mean \u201cin the midst of the reign of,\u201d since <span>\u05d9\u05de\u05d9\u05dd</span> sometimes signifies \u201cyears.\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span>\u05d9\u05de\u05d9\u05dd</span> \u201cdays,\u201d which may of course be applied to a part of a year. Thus the words \u201cin the days of Uzziah\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\u201d (i. 1), since even months might have passed between Isaiah\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \u201cthrone\u201d (<span>\u05db\u05e1\u05d0</span>), not, as many thought, to \u201cthe Lord.\u201d The \u201cthrone\u201d<sup>5</sup><i class="footnote">\u201cThe throne\u201d <span>\u05db\u05e1\u05d0 \u05d4\u05db\u05d1\u05d5\u05d3</span> is, according to I. E., the sphere or force (<span>\u05d2\u05dc\u05d2\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthe highest world,\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05ea\u05d9\u05db\u05d5\u05df</span> \u201cthe middle world,\u201d or <span>\u05d4\u05d9\u05db\u05dc</span> \u201cthe divine temple,\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e9\u05e4\u05dc\u05d5\u05ea</span> \u201cthe lowest world,\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \u201cthe throne.\u201d\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \u201cHajoth\u201d<sup>6</sup><i class="footnote"><span>\u05d7\u05d9\u05d5\u05ea</span> lit. \u201cliving beings,\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery.',
  u'<i>Seraphim</i>. The prophet calls them \u201cSeraphim\u201d\u2014<i>i.e.</i>, \u201cburning ones\u201d\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class="footnote">A. V., \u201cAbove it stood.\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \u201cAnd Moses hid his face\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord.',
  u'<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> \u201cthat which filleth the whole earth,\u201d that is, \u201cits inhabitants,\u201d and compares it with <span>\ufb35\u05de\u05b0\u05dc\u05d0\u05c1\u05c7\u05d4\u05bc</span> \u201cand the fulness thereof\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class="footnote">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span>\u05de\u05b0\u05dc\u05d0\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \u201cthe glory of the Lord filleth the whole earth,\u201d is correct; but he fails to prove the identity of this quotation with <span>\u05d4\u05d0\u05e8\u05e5 \u05db\u05d1\u05d5\u05d3\u05d5 \u05de\u05dc\u05d0 \u05db\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span>\u05d1\u05bc\u05b5\u05d9\u05ea\u05d5\u05b9 \u05de\u05b8\u05dc\u05b5\u05d0 \u05db\u05e1\u05e3 \u2550 \u05de\u05b0\u05dc\u05d0\u05c1 \u05d1\u05d9\u05ea\u05d5 \u05db\u05e1\u05e3</span> and quotes <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> as a parallel.</i> Comp. <span>\u05d4\u05f3 \u05d0\u05ea \u05db\u05dc \u05d4\u05d0\u05e8\u05e5 \u05d5\u05d9\u05de\u05dc\u05d0 \u05db\u05d1\u05d5\u05d3</span> \u201cAnd the whole earth will be full of the glory of the Lord.\u201d (Num. xiv. 21).',
  u'<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span>\u05d0\u05de\u05d5\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class="footnote">I. E. probably derives <span>\u05d0\u05de\u05d5\u05ea</span> in this verse from <span>\u05d0\u05b7\u05de\u05bc\u05c7\u05d4</span> \u201ccubit,\u201d \u201carm,\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span>\u05d4\u05d4\u05de\u05d5\u05df \u05d4\u05e7\u05d5\u05e8\u05d0 \u05de\u05e7\u05d5\u05dc \u2550 \u05dd\u05e7\u05d5\u05dc \u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201cAt the voice of the multitude that cried.\u201d The verse begins with the past <span>\u05d5\u05d9\u05e0\u05d5\u05e2\u05d5</span>, and continues with the future <span>\u05d9\u05de\u05dc\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class="footnote">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>',
  u'<span>\u05e0\u05d3\u05de\u05d9\u05ea\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cAnd I will destroy\u201d (Hos. iv. 5). Some compare it with <span>\u05d3\u05c2\u05de\u05bc\u05b4\u05d9</span> \u201cBe silent\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \u201cAnd he warned me not to go the way of this people\u201d (viii. 11); therefore he says, \u201cAnd in the midst of a people of unclean lips I am dwelling.\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \u201cMine eyes have seen,\u201d etc., it is but in a prophetical vision that he saw Him.',
  u'<span>\u05d5\u05d9\u05e2\u05c7\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span>\u05e2</span>, it is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly;\u201d but <span>\u05d5\u05d9\u05e2\u05b7\u05e3</span> (Jud. iv. 21), where the <span>\u05e2</span> has a pathah, is derived from <span>\u05e2\u05d9\u05e3</span> \u201cto be weary.\u201d <span>\u05e8\u05e6\u05e4\u05d4</span> <i>A live coal</i>. Comp. <span>\u05e8\u05e6\u05e4\u05d9\u05dd</span> \u201ccoals\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire.',
  u'<span>\u05d6\u05d4</span> <i>This</i>, namely, <span>\u05d4\u05c7\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire\u201d; <span>\u05d0\u05b5\u05e9\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class="footnote">I. E. does not refer <span>\u05d6\u05d4</span> to <span>\u05e8\u05e6\u05e4\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span>\u05d4\u05b8\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire,\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span>\u05d0\u05e9 \u05dc\u05d4\u05d8</span> \u201cflaming fire\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men.',
  u'<i>For us</i>. He speaks now to the seraphim; therefore he says, \u201cfor us\u201d (plural).<sup>13</sup><i class="footnote">\u201cFor us\u201d is, according to Ibn Ezra, equal to \u201cfor myself and you, the Seraphim;\u201d by this interpretation he avoids referring the plural \u201cfor us\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\u2019s first prophecy.<sup>14</sup><i class="footnote">He declares that he was before unfit for bearing the message of the Most Holy.</i>',
  u'<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class="footnote">R. Moses Hakkohen explains the verse thus: \u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \u201cHear ye indeed, but understand not;\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \u201cLest they return and be healed.\u201d The first explanation is the right one.',
  u'<span>\u05d4\u05e9\u05de\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span>\u05d4\u05e7\u05d8\u05e8</span> \u201cTo burn incense\u201d (1 Sam. iii. 16); and <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> likewise, like <span>\u05d4\u05c7\u05e8\u05b7\u05e2</span> \u201cTo do evil\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span>\u05e4\u05df</span> \u201clest.\u201d<sup>16</sup><i class="footnote">Since the part beginning with \u201clest\u201d is the secondary sentence, the preceding must be the principal one; and <span>\u05d4\u05e9\u05de\u05df ,\u05d4\u05e9\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> <i>Shut</i>. Comp. <span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> \u201cWill be shut\u201d (xxxii. 3). In Chaldee, this word <span>\u05e9\u05e2\u05d4</span> has the same meaning.<sup>17</sup><i class="footnote">Comp. Lev. xiv. 42, 43, and the Chald\xe6an translation.</i> The imperative Hiphil ought to be <span>\u05d4\u05b6\u05e9\u05b6\u05c1\u05e2</span> like <span>\u05d4\u05b6\u05e8\u05b6\u05e3</span>, but the guttural letter <span>\u05e2</span> causes the alteration; the form <span>\u05d4\u05b8\u05e9\u05b7\u05c1\u05e2</span> can also be derived from a verb <span>(\u05e9\u05e2\u05e2) \u05e2\u05f4\u05e2</span>.',
  u'<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \u201cTill the land be desolate.\u201d',
  u'<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span>\u05d4\u05e2\u05d6\u05d5\u05d1\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class="footnote">A. V., \u201cForsaking.\u201d I. E. supplies <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land.\u201d</i> Adjective or participle passive Kal.',
  u'<span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span>\u05d5\u05e9\u05d1\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d1\u05e2\u05e8</span> \u201cit<sup>18*</sup><i class="footnote">The kingdom.</i> shall again be removed\u201d<sup>19</sup><i class="footnote">A. V., \u201cShall return and shall be eaten.\u201d</i>: comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deuter. xxi. 21); others compare <span>\u05dc\u05d1\u05e2\u05e8</span> with <span>\u05ea\u05d1\u05e2\u05e8\u05d5</span> \u201cYou shall kindle\u201d (Exod. xxxv. 3)\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \u201cthe tenth part will be left in the land.\u201d Grammatically, <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> is an adjective, \u201cthe tenth;\u201d but different from <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05ea</span> \u201cthe tenth part;\u201d comp. <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> (xix. 24) \u201cthe third.\u201d It is, therefore, clear that <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> refers to the number of kings.<sup>20</sup><i class="footnote"><span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> being an adjective, and the feminine noun <span>\u05de\u05dc\u05db\u05d5\u05ea</span> being supplied, the phrase <span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05e2\u05e9\u05d9\u05e8\u05d9\u05d4 \u05d5\u05d2\u05d5\u05f4</span> is explained by I. E., \u201cBut yet in it shall be a tenth reign, and then it shall again,\u201d etc.</i> <span>\u05d0\u05e9\u05e8 \u05d1\u05e9\u05dc\u05db\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class="footnote">A. V., \u201cWhen they cast their leaves.\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class="footnote">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \u201coak and terebinth\u201d of this verse.</i> Those that take <span>\u05dc\u05e9\u05db\u05ea \u2550 \u05e9\u05dc\u05db\u05ea</span> are wrong, as well as those that derive it from <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> \u201che cast;\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class="footnote"><span>\u05e9\u05dc\u05db\u05ea</span> is a form derived from the Piel; but <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span>\u05de\u05e6\u05d1\u05ea \u05d1\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \u201cfor as the days of a tree,\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at.'],
 [u'<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \u201cAram is confederate with Ephraim,\u201d in the next verse.<sup>1</sup><i class="footnote">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>',
  u'<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span>\u05e2\u05dd\u2550\u05e2\u05dc</span> <i>With</i>; comp. <span>\u05d4\u05d0\u05e0\u05e9\u05d9\u05dd \u05e2\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd</span> \u201cThe men with the women\u201d (Exod. xxxv. 22).',
  u'<span>\u05e0\u05d0</span> <i>Now</i>.<sup>2</sup><i class="footnote">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\u2019s son, as I shall explain (ver. 14). <span>\u05d1\u05e0\u05da</span> <i>Thy son</i>. Those that derive <span>\u05d1\u05e0\u05da</span> from <span>\u05d1\u05d9\u05e0\u05d4</span> \u201cunderstanding\u201d understand nothing of grammar.<sup>3</sup><i class="footnote">\u201cThine understanding\u201d would be in Hebrew <span>\u05d1\u05b4\u05bc\u05d9\u05e0\u05b8\u05ea\u05b0\u05da\u05b8</span>.</i> <span>\u05ea\u05e2\u05dc\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span>\u05d1\u05b0\u05e8\u05b5\u05db\u05b8\u05d4</span> \u201cpool\u201d signifies a gathering of rain water; many derive <span>\u05d1\u05b0\u05bc\u05e8\u05b5\u05db\u05b8\u05d4</span> from <span>\u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05b8\u05d4</span> \u201cblessing,\u201d its water coming from a blessed place, from heaven.',
  u'<span>\u05d7\u05b4\u05e9\u05bc\u05b8\u05c1\u05de\u05b5\u05a8\u05e8</span> Accent on the last syllable. This word is to be compared with <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cdregs,\u201d \u201clees\u201d (xxv. 6.), <span>\u05e9\u05de\u05e8\u05d9\u05d5 \u05d5\u05e9\u05e7\u05dd \u05d4\u05d5\u05d0 \u05e2\u05dc</span> \u201cHe has settled on his lees\u201d (Jerem. xlviii. 11), and explained, \u201cRemain on thy lees\u201d (that is \u201cremain quiet\u201d), for <span>\u05d4\u05b4\u05e9\u05bc\u05bd\u05b8\u05c1\u05de\u05b6\u05e8</span> \u201cTake heed\u201d has the accent on the last syllable but one; and besides, the following \u201cFear not\u201d proves the correctness of this explanation.<sup>4</sup><i class="footnote"><span>\u05d4\u05e9\u05de\u05e8</span> is parallel to <span>\u05d0\u05dc \u05d4\u05d9\u05e8\u05d0</span> as <span>\u05d4\u05e9\u05e7\u05d8</span> to <span>\u05dc\u05d1\u05d1\u05da \u05d0\u05dc \u05d9\u05e8\u05da</span>, and all these verbs appear to have a similar meaning, while \u201cTake heed,\u201d and \u201cFear not\u201d are just the reverse in meaning the one of the other. <span>\u05d4\u05e9\u05de\u05e8</span> means therefore, according to I. E., \u201cremain quiet.\u201d</i> <span>\u05d5\u05d4\u05e9\u05e7\u05d8</span> Transitive verb \u201cMake quiet;\u201d supply <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthyself\u201d or <span>\u05e2\u05de\u05da</span> \u201cthy people.\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\u2014<span>\u05d0\u05d5\u05d3\u05d9\u05dd</span> \u201cfirebrands\u201d comp. Zach. iii. 2\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \u201cIn the fierce anger\u201d because it is by their fierce anger that they are like tails of firebrands.',
  u'<span>\u05d9\u05e2\u05df</span> <i>Because</i>. <span>\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class="footnote">Literally, \u201cIt will correspond,\u201d \u201cIt will be according to.\u201d From this the meaning \u201cbecause\u201d is derived.</i>',
  u'<span>\u05d5\u05e0\u05e7\u05d9\u05e6\u05e0\u05d4</span> Transitive verb, \u201clet us cause her to be distressed because of us;\u201d the suffix <span>\u05e0\u05d4</span> \u201cher,\u201d refers to Jerusalem; the following, \u201cLet us make a breach therein,\u201d proves the correctness of this interpretation.<sup>6</sup><i class="footnote">I. E. seems to derive from this that the suffix <span>\u05e0\u05b8\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class="footnote"><span>\u05d0</span> and <span>\u05d1 ,\u05d2</span> and <span>\u05e0 ,\u05de</span> and <span>\u05e0</span>, and so on, are put for each other (<span>\u05d0\u05dc\u05e4\u05d0 \u05d1\u05d9\u05ea\u05d0 \u05d3\u05d0\u05dc\u05f4\u05d1\u05dd</span>).</i> <span>\u05d8\u05d1\u05d0\u05dc</span> is by a certain interchange of letters the same as <span>\u05e8\u05de\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> therefore the same as <span>\u05d1\u05df \u05e8\u05de\u05dc\u05d9\u05d4\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \u201cLet us set a king in the midst of it, the son of Tobel.\u201d Others say that <span>\u05d8\u05b8\u05d1\u05b0\u05d0\u05b7\u05dc</span> means <span>\u05d8\u05c2\u05d1 \u05d0\u05b5\u05dc\u05b5\u05d9\u05e0\ufb35</span> \u201cgood for us,\u201d but <span>\u05d0\u05b7\u05dc</span> can only be taken as equal to <span>\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> would then be <span>\u05d1\u05df \u05d8\u05d1\u05dc\u05d0 \u2550</span> \u201cgood for nothing;\u201d but I conclude that it is the name of some famous prince in Israel or Aram.',
  u'<span>\u05ea\u05e7\u05d5\u05dd</span> <i>Shall stand</i>. Supply <span>\u05d6\u05d0\u05ea \u05d4\u05e2\u05e6\u05d4</span> \u201cthis counsel;\u201d for <span>\u05d9\u05e2\u05e5</span> \u201che has taken counsel\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned.',
  u'<span>\u05db\u05d9</span> <i>Although</i>, Comp. <span>\u05db\u05d9 \u05e2\u05dd \u05e7\u05e9\u05d4 \u05e2\u05e8\u05e3 \u05d4\u05d5\u05d0</span> \u201cAlthough they be a stiffnecked people.\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class="footnote">A. V. \u201cWithin.\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \u201cso and so many years are still left before such and such an event will take place.\u201d <span>\u05d1</span> in <span>\u05d1\u05e2\u05d5\u05d3</span> is superfluous as in <span>(\u05d8\u05e8\u05dd\u2550)\u05d1\u05d8\u05e8\u05dd</span> \u201cbefore.\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class="footnote">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \u201cAnd Israel will surely go into exile\u201d (Amos vii. 11). Comp. \u201cAnd it was at the end of forty years\u201d (2 Sam. xv. 7.)<sup>8</sup><i class="footnote">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> <i>Shall be broken;</i> comp. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> \u201cThou hast broken\u201d (ix. 3); it is Niphal, like <span>\u05d9\u05b4\ufb3e\u05b7\u05e1</span> (xiii. 7) \u201cWill be melted.\u201d <span>\u05de\u05b5\u05e2\u05b8\u05dd</span> <i>By a people</i>.<sup>9</sup><i class="footnote">A. V. \u201cThat it be not a people.\u201d</i> Evil shall befall them by means of a people that will come against them. <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> can also be Kal of a verb <span>\u05e0\u05d7\u05ea ,\u05e4\u05f4\u05e0</span> \u201cto go down,\u201d (like <span>\u05d9\u05b4\ufb32\u05b7\u05e9\u05c1</span> \u201che will approach;\u201d comp. <span>\u05ea\u05bc\u05b5\u05d7\u05b7\u05ea</span> \u201cIt comes down\u201d) (Prov. xvii. 9); <span>\u05d4\u05e0\u05d7\u05ea</span> \u201cCause to come down\u201d (Joel iii. 11), where the <span>\u05e0</span> is not omitted. The meaning of <span>\u05d9\u05b5\u05d7\u05b7\u05ea \u05de\u05b5\u05e2\u05b8\u05dd</span> is accordingly: \u201cThey will go down and be no more considered as a nation.\u201d',
  u'<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class="footnote">In the preceding verse <span>\u05db\u05d9</span> was explained to signify \u201cAlthough;\u201d this verse is the continuation of it, and <span>\u05d5\u05db\u05d9 \u05e8\u05d0\u05e9\u2550\u05d5\u05e8\u05d0\u05e9</span> \u201cAnd although the head,\u201d etc.</i> <i>If you will not believe</i>. Supply \u201cspeak,\u201d or \u201cask for a sign\u201d; wherefore immediately succeeds, \u201cAnd the Lord, etc., Ask thee a sign.\u201d But it appears that when the prophet said, \u201cIf ye will not believe,\u201d etc., Ahaz did not answer. <span>\u05db\u05d9 \u05dc\u05d0 \u05ea\u05d0\u05de\u05e0\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class="footnote">You do not believe, because your own words are not trustworthy. A. V., \u201cSurely ye shall not be established.\u201d</i>; comp. <span>\u05d5\u05d9\u05d0\u05de\u05e0\u05d5 \u05d3\u05d1\u05e8\u05d9\u05db\u05dd</span> \u201cSo shall your words be verified\u201d (Gen. xlii. 20).',
  u'<i>Unto Ahaz</i>. Through Isaiah; comp. \u201cAnd the Lord spake unto Manasseh and unto his people\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class="footnote">The inference is drawn from the words \u201cunto his people,\u201d since it is evident that God spoke to the whole people only through the prophets.</i>',
  u'<span>\u05d4\u05e2\u05de\u05e7 \u05e9\u05d0\u05dc\u05d4</span>. Two consecutive imperatives without the conjunctive <span>\u05d5</span>; comp. <span>\u05d4\u05ea\u05d0\u05d7\u05d3\u05d9 \u05d4\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cGo thee one way, go on the right hand\u201d (Ez. xxi. 16). <span>\u05e9\u05c1\u05b0\u05d0\u05b8\u05dc\u05b8\u05d4</span> Imperative, like <span>\u05e9\u05b0\u05c1\u05de\u05b8\u05e2\u05b8\u05d4</span> \u201chear\u201d (Dan. ix. 19). \u201cAsk, and touch the depth with the question, or ask on high above.\u201d Many take both <span>\u05d4\u05e2\u05de\u05e7</span> and <span>\u05d4\u05d2\u05d1\u05d4</span> as infinitives.<sup>13</sup><i class="footnote">As infinitives they must be connected with <span>\u05d0\u05d5\u05ea</span> \u201ca sign,\u201d and <span>\u05e9\u05b0\u05c1\u05d0\u05b8\u05dc\u05b8\u05d4</span> must then have the same meaning as <span>\u05e9\u05b0\u05c1\u05d0\u05c2\u05dc\u05b8\u05d4</span> \u201cgrave.\u201d\u2014\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\u201d</i>',
  u'<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him.',
  u'<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class="footnote">\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\u201d</i>',
  u'<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class="footnote">The following is added to show that \u201cThe land shall be forsaken,\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \u201cof whose two kings,\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \u201cthe kingdom;\u201d but if so, what meaning would be in the child\u2019s \u201cknowing good and evil\u201d and in Maher Shalal calling \u201cfather and mother\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \u201cAnd I went unto the prophetess,\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\u201d Comp. \u201cThe children which the Lord hath graciously given to thy servant\u201d (Gen. xxxiii. 5).<sup>16</sup><i class="footnote">This quotation is to prove that the words, \u201cthe children which the Lord has given me\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \u201cchildren\u201d as equivalent to pupils\u201d must produce us some analogy from Scripture.<sup>17</sup><i class="footnote">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \u201cMy son,\u201d but Ibn Ezra speaks of the whole phrase, \u201cchildren whom the Lord hath given me,\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class="footnote">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class="footnote">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span>\u05e0\u05e2\u05e8</span>, a female child <span>\u05e0\u05e2\u05e8\u05d4</span> or <span>\u05e2\u05dc\u05de\u05d4</span>\u2014the feminine of <span>\u05e2\u05b6\u05dc\u05b6\u05dd</span>\u2014whether she be a virgin or not; for <span>\u05e2\u05dc\u05de\u05d4</span> signifies a person of a certain age, like the masculine <span>\u05e2\u05dc\u05dd</span>; and in <span>\u05d3\u05e8\u05da \u05d2\u05d1\u05e8 \u05d1\u05e2\u05dc\u05de\u05d4</span> \u201cthe way of a man with a young woman\u201d<sup>20</sup><i class="footnote">A. V. \u201cthe way of a man with a maid.\u201d</i> (Prov. xxx. 19) <span>\u05e2\u05dc\u05de\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \u201cwhich I know not\u201d (ibid. 18). <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> <i>And shall call</i>. Subject is, <span>\u05d4\u05e2\u05dc\u05de\u05d4</span>; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea</span> \u201cAnd it sinneth\u201d (Ex. v. 16).<sup>21</sup><i class="footnote"><span>\u05d5\u05e7\u05e8\u05d0\u05d4 ,\u05d5\u05d7\u05d8\u05d0\u05d4\u2550\u05d5\u05e7\u05e8\u05d0\u05ea ,\u05d5\u05d4\u05d8\u05d0\u05ea</span>, third person sing. fem. past of Kal.</i>',
  u'<span>\u05d1\u05e8\u05e2</span> <i>The bad</i>.<sup>22</sup><i class="footnote">A.V., \u201cthe evil.\u201d</i> The bad food; as <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe good\u201d means \u201cthe good food.\u201d',
  u'<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \u201cFrom twenty years old,\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class="footnote">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class="footnote">\u201cNecessary\u201d is expected after I. E.\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant.',
  u'<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah.',
  u'<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him.',
  u'<span>\u05d5\u05b0\u05e0\u05b8\u05d7\u05bd\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span>\u05e9\u05c2\u05b8\u05bd\u05de\ufb35</span> (Gen. xl. 15), <span>\u05d5\u05b0\u05e9\u05c2\u05b8\u05de\u05bd\ufb35</span> (Num. vi. 27). <span>\u05d1\u05ea\u05d5\u05ea</span> <i>Desolate places</i>. Comp. <span>\u05d1\u05ea\u05d4</span> \u201cdesolate\u201d (v. 6). <span>\u05d5\u05d1\u05e0\u05e7\u05d9\u05e7\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span>\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span>\u05e0\u05e2\u05e6\u05d5\u05e5</span> (lv. 13) \u201cthorn.\u201d <span>\u05e0\u05d4\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Bushes</i>. Hap. leg.\u2014They will be so many that they will encamp even in uninhabited and desolate places.',
  u'<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span>\u05d4\u05e9\u05db\u05d9\u05e8\u05d4</span> in the meaning of \u201cgreat;\u201d comp. <span>\u05e9\u05db\u05d9\u05e8\u05d9\u05d4</span> (Jer. xlvi. 21) \u201cher great ones.\u201d<sup>25</sup><i class="footnote">This is the explanation of Rashi; the Targum has here for <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> the word <span>\u05d4\u05e8\u05d9\u05e4\u05d0</span> \u201csharp,\u201d but in Jerem. <span>\u05e8\u05d1\u05e8\u05d1\u05d4\u05d0</span>, \u201cher great ones.\u201d</i> I think that <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> is a noun like <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201cthe eating\u201d (1 Kings xix. 8), derived from <span>\u05e9\u05db\u05e8</span> \u201chire,\u201d which the owner of the razor receives; for this instrument, \u201cthe hired razor,\u201d is very sharp; it is his profession.<sup>26</sup><i class="footnote">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14).',
  u'<span>\u05d5\u05e9\u05ea\u05d9 \u05e6\u05d0\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class="footnote"><span>\u05e6\u05d0\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span>\u05e9\u05d9\u05d5\u05ea</span> \u201clambs.\u201d</i> Elliptical expression for <span>\u05d5\u05e9\u05ea\u05d9 \u05e9\u05d9\u05d5\u05ea \u05e6\u05d0\u05df</span> \u201cAnd two lambs of the flock.\u201d <i>A man</i>. Every one that will be in Jerusalem.',
  u'<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \u201cHe will eat butter and honey.\u201d',
  u'<span>\u05d4\u05d9\u05d4\u2550\u05d9\u05d4\u05d9\u05d4</span> \u201cWas\u201d; comp. <span>\u05d9\u05e9\u05d9\u05e8</span> (Exod. xv. 1) \u201csang,\u201d <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cThey made\u201d (Ps. cvi. 19). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year.',
  u'<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets.',
  u'<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \u201cHe bindeth his foal to the vine\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty.'],
 [u'<span>\u05d2\u05dc\u05d9\u05d5\u05df</span>. According to some related to <span>\u05de\u05d2\u05dc\u05d4</span> \u201cscroll;\u201d the <span>\u05d9</span> of <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> compensates for the omission of the Dagesh in <span>\u05dc</span>; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cThey are poor\u201d (Prov. xxvi. 7).<sup>1</sup><i class="footnote">Our editions have <span>\u05dc ,\ufb32\u05b4\ufb3c\u05b8\u05d9\ufb4b\u05df</span> with a Dagesh, like <span>\ufb20\u05b4\ufb35\u05b8\u05e8\ufb4b\u05df ,\u05d6\u05b4\ufb3b\u05b8\u05e8\ufb4b\u05df</span> etc., of the root <span>\u05d2\u05dc\u05d4</span>, the <span>\u05d4</span> being changed into <span>\u05d9</span> as in the participle passive Kal <span>\ufb32\u05b8\u05dc\ufb35\u05d9</span>; according to I. E. it is derived from <span>\u05d2\u05dc\u05dc</span>, like <span>\u05e8\u05dc\u05d9\u05d5</span> from <span>\u05e8\u05dc\u05dc</span>.</i> <span>\u05d1\u05d7\u05e8\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i><sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i> Comp. Exod. xxxii. 4. <span>\u05d1\u05d7\u05e8\u05d8 \u05d0\u05e0\u05d5\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class="footnote">According to this explanation we have to imagine the <span>\u05d2\u05dc\u05d9\u05d5\u05d6</span> as a cylindric pillar, on the top of which the words \u201cMaher Shalal,\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class="footnote">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> as the singular to <span>\u05d2\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> (iii. 23) \u201ca cloth to which the writing was affixed by embroidery.\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class="footnote">The meaning of these four words is: \u201cQuick is the spoil, swift the prey,\u201d viz. of Samaria, to pass into the conqueror\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria.',
  u'<span>.<sup>4</sup><i class="footnote"><span>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> is future Hiphil of <span>\u05d5\u05d4\u05e2\u05d9\u05d3\u05d4 ;\u05e2\u05d5\u05d3</span> is imperative Hiphil, both with <span>\u05d4</span> parag. and conjunctive <span>\u05d5</span>.</i>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> According to some the <span>\u05d0</span> is here instead of <span>\u05d4</span>. \u201cAnd take unto me faithful witnesses.\u201d According to others the future is used for the past: \u201cAnd I took unto me faithful witnesses.\u201d It may, however, be taken literally,<sup>5</sup><i class="footnote">As future.</i> \u201cthat I should take as witnesses for me.\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class="footnote">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \u201cWhat!\u201d said they; \u201chave we not cause to weep, when we find that the very spot of which the law has said, \u2018The stranger that cometh nigh shall be put to death\u2019 (Num. xviii. 7), has now become the abode of foxes?\u201d (Lam. v. 18.) \u201cAnd for the same reason,\u201d returned R. Akiba, \u201cdo I rejoice. It is written: \u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\u2019 etc. (Mic. iii. 12). Zachariah foretold: \u2018There shall yet old men and women dwell in the streets of Jerusalem,\u2019 etc. (Zac. viii. 4). As long as Uriah\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\u201d Thereupon his companions exclaimed, \u201cAkiba, thou hast given us true comfort.\u201d (Talm. Babli Makkoth, 24).</i>',
  u'<span>\u05d5\u05d0\u05e7\u05e8\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess.',
  u'<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class="footnote">Two years are supposed by I.E. to pass, before the child is able to call, \u201cMy father,\u201d \u201cMy mother.\u201d</i> before the conquest of Samaria.<sup>8</sup><i class="footnote">In the sixth year of the reign of King Hezekiah.</i> <span>\u05d9\u05e9\u05d0</span>. The subject is the indeterminate pronoun \u201cone;\u201d \u201cone will carry away:\u201d<sup>9</sup><i class="footnote">A. V. \u201cshall be taken away.\u201d</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05d3 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cAnd one said to Joseph\u201d (Gen. xlviii. 1).<sup>10</sup><i class="footnote">Comp. ii. 4.</i>',
  u'<i>And the Lord spake again</i>. The word \u201cagain\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria.',
  u'<i>The water of the Shiloah</i>.<sup>11</sup><i class="footnote">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span>\u05de\u05d9 \u05d4\u05e9\u05d9\u05dc\u05d7</span>, literally: \u201cthe canal,\u201d the water which is conducted by man, or which causes plants (<span>\u05e9\u05dc\u05d7\u05d9\u05dd</span>) to sprout forth; comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cThy plants\u201d (Song iv. 13).<sup>12</sup><i class="footnote">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span>\u05e9\u05dc\u05d7</span> \u201cto send;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\u201d; or from <span>\u05e9\u05dc\u05d7</span> \u201cto make fruitful;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe river which waters the valley through which it flows.\u201d</i>',
  u'<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span>\u05d0\u05e4\u05d9\u05e7\u05d9\u05d5</span> Its rapid parts.<sup>13</sup><i class="footnote">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \u201chis channels.\u201d</i> \u2014 comp. Ps. xlii. 2, Song v. 12 \u2014 or \u201cbanks,\u201d according to the context. <span>\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span> \u201cits banks;\u201d some supply <span>;<sup>14</sup><i class="footnote"><span>\u05d2\u05d3\u05e8\u05d5\u05ea\u05d9\u05d5\u2550\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span>.</i>\u05e8</span> comp. <span>\u05e9\u05e8\u05e9\u05d5\u05ea \u2550 \u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span>\u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> it is the <span>\u05e8</span> of reduplication which is dropped in <span>\u05e9\u05e8\u05e9\u05d7</span>; the root is <span>\u05e9\u05e8\u05e9</span>, but we have no instance where a radical <span>\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class="footnote">It is more probable that <span>\u05e9\u05e8\u05e9\u05d3\u05d5\u05ea</span> contains a reduplication of the two radical letters <span>\u05e9 \u05e8</span>; in <span>\u05e9\u05e8\u05e9\u05d5\u05ea</span> the first radical <span>\u05e9</span> alone is repeated; in <span>\u05e9\u05e8\u05d5\u05ea</span> iii. 19, neither is repeated.</i>',
  u'<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class="footnote">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>',
  u'<span>\u05e8\u05e2\u05d5</span> <i>Break</i>.<sup>17</sup><i class="footnote">A.V., \u201cAssociate yourselves.\u201d\u2014According to I.E. the meaning of the verse is: \u201cPrepare yourselves to destroy nations;\u201d the next verse continues: \u201cIt will all be in vain.\u201d</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou shalt break them\u201d (Ps. ii. 9.) <span>\u05e8\u05c2\u05e2\ufb35</span> as well as <span>\u05d7\u05c2\ufb4a\ufb35</span> are imperatives; like <span>\u05e1\u05c2\ufb31\ufb35</span> \u201csurround\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed.',
  u'<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span>\u05e2\u05e6\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span>\u05e2\u05f4\u05d5</span>). According to R. Moses Hakkohen, <span>\u05d9</span> is dropped, and it should be <span>\u05d9\u05e2\u05d5\u05e6\u05d5</span> like <span>\u05d6\u05db\u05d5\u05e8\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class="footnote">If this is the exact form of the word meant by Ibn Ezra, he must have read <span>\u05d6\u05b0\u05db\ufb35\u05e8\ufb35</span> like <span>\u05d9\u05b0\u05e2\ufb35\u05e6\ufb35</span>. Our editions have <span>\u05d6\u05b0\u05db\u05c2\u05e8\ufb35</span>.</i> <span>\u05db\u05d9 \u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span>\u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span> \u201cImmanuel\u201d being the name of the prophet\u2019s son.',
  u'<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \u201cThe hand of the Lord was upon me\u201d (Ez. xxxvii. 1). <span>\u05d5\u05d9\u05e1\u05e8\u05e0\u05d9</span> <i>And instructed me</i>. The <span>\u05e1</span> has a dagesh to compensate for the absence of the <span>\u05d9</span>, which is the first radical;<sup>19</sup><i class="footnote">Ibn Ezra had the reading <span>\u05d5\u05b4\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span>; if he had <span>\u05d5\u05b0\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span> he would certainly not have explained it as future Kal, with <span>\u05d5</span> conversive, and supposed the omission of a radical <span>\u05d9</span>; since this word is perfectly regular, being the Pi\xebl past with <span>\u05d5</span> conjunctive of <span>\u05d9\u05e1\u05e8</span>.</i> comp. <span>\u05d0\u05b6\ufb46\u05b8\u05e8\u05b0\u05da\u05b8</span> \u201cI formed thee\u201d (Jer. i. 5).<sup>20</sup><i class="footnote">Future Kal of <span>\u05d9\u05e6\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \u201cUnclean lips\u201d (vi. 5).<sup>21</sup><i class="footnote">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>',
  u'<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \u201cAnd their fear,\u201d etc., which refers to the King of Assyria<sup>22</sup><i class="footnote">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7).',
  u'<span>\u05d0\u05ea\u05d5</span> <i>Him</i> is added, although <span>\u05d0\u05ea</span> is before the noun, as in many instances; or it means \u201cHim alone.\u201d<sup>23</sup><i class="footnote">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \u201cfor he is a man of God, he is holy\u201d (2 Kings iv. 9). <span>\u05de\u05e2\u05e8\u05d9\u05e6\u05db\u05dd</span> is either an adjective, \u201cYour dreadful one,\u201d or participle, \u201cwho in truth makes you fear.\u201d<sup>24</sup><i class="footnote">It is God who causes the terror, not the King of Assyria.</i>',
  u'<span>\u05d5\u05d4\u05d9\u05d4</span> And he\u2014namely, the King of Assyria\u2014shall be. <span>\u05dc\u05de\u05e7\u05d3\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span>\u05dc\u05d0\u05d1\u05df <sup>25</sup><i class="footnote">The construction of the phrase, according to I. E., is: <span>\u05e0\u05d2\u05e3 \u05d5\u05dc\u05d0\u05d1\u05df \u05e0\u05d2\u05e3 \u05d5\u05d4\u05d9\u05d4 \u05dc\u05de\u05e7\u05d3\u05e9</span>; but this explanation does not agree at all with the accents; <span>\u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u0591\u05e9</span> is separated by a pause from the following words.</i>.\u05e0\u05b6\u05d2\u05b6\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class="footnote">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\u2014Here I. E. again neglects the accents, which join <span>\u05dc\u05e4\u05d7 \u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span>, and separate <span>\u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span> from <span>\u05dc\u05d9\u05d5\u05e9\u05d1 \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>.</i>',
  u'<i>By them</i>. By the gin and snare.',
  u'<span>\u05e6\u05d5\u05e8</span> According to some <span>\u05e0</span> of the root is dropped; <span>\u05e0\u05e6\u05d5\u05e8 \u2550 \u05e6\u05d5\u05e8</span> \u201ckeep;\u201d but more correctly it is explained, \u201cBind up;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cAnd bind up\u201d (Deuter. xiv. 25). <span>\u05e6\u05d5\u05e8</span> has, then, the same meaning as in the parallel phrase, <span>\u05d7\u05ea\u05d5\u05dd</span> \u201cseal.\u201d\u2014Do not reveal these prophecies, the testimony and the law.\u201d <span>\u05dc\u05de\u05d5\u05e8\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class="footnote"><span>\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cDisciples,\u201d \u201cpersons that are learning;\u201d originally adj. \u201clearning.\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span>\u05ea\u05dc\u05de\u05d9\u05d3\u05d9</span> \u201cmy pupils.\u201d',
  u'<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission.',
  u'<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly.',
  u'<i>To you</i>. He addresses his pupils. <span>\u05d4\u05de\u05e6\u05e4\u05e6\u05e4\u05d9\u05dd</span> <i>That peep</i>. <span>\u05e6\u05b4\u05e4\u05b0\u05e6\u05b5\u05e3</span> has a meaning similar to <span>\ufb48\u05b4\ufb31\u05b5\u05e8</span>; comp. <span>\u05d0\u05e6\u05e4\u05e6\u05e3</span> \u201cI shall peep\u201d (xxxviii. 14). <span>\u05d5\u05d4\u05de\u05d4\u05d2\u05d9\u05dd</span>. Hiphil. \u201cAnd they that cause others to mutter.\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class="footnote">A. V.: \u201cShould not a people seek unto their God?\u201d</i> This is the reply.<sup>29</sup><i class="footnote">To those that advise to consult wizards and \u201cthem that have familiar spirits.\u201d</i> \u201cSurely such is a people that seeketh unto his God!\u201d sarcastically and ironically said.<sup>30</sup><i class="footnote">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \u201cHow could one seek unto the lifeless idols for the benefit of the living!\u201d',
  u'<span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> <i>Concerning</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span>\u05dc</span> has the same meaning as in <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13). <span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> \u201cConcerning the law and the testimony<sup>32</sup><i class="footnote">The words <span>\u05db\u05d9 \u05e2\u05d5\u05d3</span> are a corruption of <span>\u05d5\u05d4\u05ea\u05e2\u05d5\u05d3\u05d4</span>.</i> contained in the prophecy.\u201d\u2014<i>They will surely</i><sup>33</sup><i class="footnote">A. V., \u201cIf they speak not.\u201d</i> <i>speak according to this word</i>, etc. They will say : \u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\u201d According to some <span>\u05dc\u05ea\u05d5\u05e8\u05d4</span> is an oath, \u201cby the law;\u201d but we find no analogy to this in Scripture.',
  u'<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them.',
  u'<span>\u05de\u05e2\u05d5\u05e3</span> <i>Dimness</i>. Comp. <span>\u05e2\u05d9\u05e4\u05ea\u05d4</span> \u201cdarkness\u201d (Job x. 22). <span>\u05de\u05e0\u05d3\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class="footnote">A. V.: \u201cAnd they shall be driven.\u201d</i> Comp. <span>\u05d5\u05d4\u05e0\u05d3\u05d7\u05d9\u05dd</span> \u201cAnd they that are scattered\u201d (xxvii. 13); the construction of the sentence is perhaps <span>\u05d0\u05e4\u05dc\u05d4 \u05de\u05e0\u05d3\u05d7 \u05d5\u05de\u05e2\u05d5\u05e3</span> \u201cDimness of darkness is scattered about;\u201d by this construction the masculine form of <span>\u05e4\u05e0\u05d5\u05d3\u05d7</span> is explained.<sup>35</sup><i class="footnote"><span>\u05de\u05e0\u05d3\u05d7</span> masc., agrees with <span>\u05de\u05e2\u05d5\u05e3</span>, but not with the fem., <span>\u05d0\u05e4\u05dc\u05d4</span>.</i>',
  u'<span>\u05de\u05d9 \u05dc\u05d0 \u05de\u05d5\u05e2\u05e3 \u05d5\u05d2\u05d5\u05f3</span> \u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\u201d According to others, \u201cThe enemy will not be able to hurry<sup>36</sup><i class="footnote"><span>\u05de\u05d5\u05e2\u05e3</span> Lit. \u201cflying.\u201d It is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\u201d<sup>37</sup><i class="footnote">A. V., \u201cNevertheless the dimness shall not be such as was in her vexation.\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class="footnote">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\xe6a.<sup>39</sup><i class="footnote">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class="footnote">This reference is to prove that the plural \u201cnations\u201d is used for \u201cIsrael.\u201d</i> <span>\u05d1\u05e2\u05de\u05de\u05d9\u05da</span> \u201cAmongst thy people\u201d (Judg. v. 14).'],
 [u'<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes.',
  u'<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span>\u05dc\u05d5 \u05d4\u05d2\u05d3\u05dc\u05ea \u05d4\u05e9\u05de\u05d7\u05d4</span> \u201cUnto him thou hast increased the rejoicing;\u201d<sup>1</sup><i class="footnote">A. V., \u201cAnd not increased the joy.\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class="footnote">Keri (<span>\u05e7\u05e8\u05d9</span> the Chald\xe6an participle passive of <span>\u05e7\u05e8\u05d0</span> \u201cto read\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span>\u05db\u05ea\u05d9\u05d1</span> the Chaldaean participle passive of <span>\u05db\u05ea\u05d1</span> \u201cto write\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \u201cTo whom thou hast never before given so great rejoicing;\u201d comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no such dread before\u201d (Ps. liii. 6).<sup>3</sup><i class="footnote">Comp. also xxiii. 13, <span>\u05d6\u05d4 \u05d4\u05e2\u05dd \u05dc\u05d0 \u05d4\u05d9\u05d4</span>. According to Ibn Ezra, <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05db\u05de\u05d5\u05d4\u05d5 \u05d6\u05d4 \u05d4\u05e2\u05dd</span> \u201cThere was not such a people before.\u201d</i>',
  u'<span>\u05e1\u05d1\u05dc\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class="footnote">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span>\u05e1\u05c2\u05d1\u05b6\u05dc</span> and <span>\u05e1\u05b5\u05d1\u05b6\u05dc</span> \u201cburden.\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> <i>Thou hast broken</i>. The <span>\u05d4</span> has Pathah on account of the succeeding guttural (<span>\u05d7</span>); comp. <span>\u05d4\u05b7\u05d7\u05dc\u05d5\u05ea</span> \u201cThou hast begun\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class="footnote">Hiphil past of <span>\u05d4\u05ea\u05ea</span> \u201cto break.\u201d</i> The second person refers to God, as in <span>\u05d4\u05e8\u05d1\u05d9\u05ea</span> \u201cThou hast multiplied.\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class="footnote">Comp. Judges vii. and viii.</i>',
  u'<span>\u05e1\u05d0\u05d5\u05df</span>. According to some, this word is related to <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d and the meaning of the whole phrase is, \u201cGod gave to Assyria the full measure according to her deeds.\u201d Some say, that by metathesis <span>\u05e1\u05d0\u05d5\u05df</span> is said for <span>\u05d0\u05e1\u05d5\u05df</span> \u201cmishap;\u201d<sup>7</sup><i class="footnote">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span>\u05db\u05e9\u05d1 \u2550 \u05db\u05d1\u05e9</span> \u201clamb;\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span>\u05e1\u05d5\u05d0\u05df</span>, which is a verb (participle Kal), we see that <span>\u05e0</span> is radical; the meaning of <span>\u05e1\u05d0\u05df</span> is \u201cto cry loudly.\u201d <sup>8</sup><i class="footnote">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span>\u05d1\u05e8\u05e2\u05e9</span>, \u201cwith confused noise.\u201d According to this explanation the meaning of the phrase in question is : \u201cFor all kinds of noise raged furiously.\u201d</i> <span>\u05d5\u05e9\u05de\u05dc\u05d4 \u05de\u05d2\u05d5\u05dc\u05dc\u05d4 \u05d1\u05d3\u05de\u05d9\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \u201cthe garment which rolled in the blood of murdered people,\u201d etc. <span>\u05dc\u05e9\u05e8\u05e4\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class="footnote">A. V., \u201cBut this shall be with burning.\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36).',
  u'<i>For unto us</i>, etc. \u201cAll this has come to pass through the merit of the child that is born unto us.\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class="footnote">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span>\u05d9\u05dc\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \u201cchild\u201d <span>(\u05d9\u05dc\u05d3)</span>. <span>\u05e4\u05dc\u05d0 \u05d9\u05d5\u05e2\u05e5 \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05d0\u05d1\u05d9 \u05e2\u05d3</span>. According to some, these expressions are names of God, and the following <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span>\u05e4\u05dc\u05d0</span> \u201cwonder,\u201d <sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i> because God did wonders in his days; <span>\u05d9\u05d5\u05e2\u05e5</span> \u201ccounselling;\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span>\u05d0\u05dc \u05d2\u05d1\u05d5\u05e8</span> \u201cMighty chief;\u201d for Hezekiah was powerful; <span>\u05d0\u05d1\u05d9 \u05e2\u05d3</span> \u201cThe father of perpetuity,\u201d because the reign of the house of David was prolonged through his merits: <span>\u05e2\u05b7\u05d3</span> has here the same meaning as in lviii. 15. <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cPrince of peace\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22.',
  u'<span>\u05dc\u05e1\u05e8\u05d1\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class="footnote"><span>\u05e4\u05e9\u05d8</span> and <span>\u05de\u05d3\u05e8\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class="footnote">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span>\u05dc\u05de\u05e8\u05d1\u05d4</span>, according to the Ketib <span>\u05dc\u05d4\u05dd \u05e8\u05d1\u05d4 \u2550 \u05dc\u05dd \u05e8\u05d1\u05d4</span>.</i> <span>\u05de\u05e8\u05d1\u05d4</span> is either a noun, \u201cincrease,\u201d like <span>\u05de\u05b7\u05b0\u05e2\u05b7\ufb2b\u05b6\u05d4</span> \u201cwork,\u201d or a regular participle Hiphil, \u201ccausing to increase.\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22.',
  u'<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class="footnote"><span>\u05d2\u05d6\u05e8\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual.',
  u'<i>Ephraim</i>. The ten tribes.',
  u'<i>The bricks are fallen down</i>, etc. A figurative expression for \u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\u201d <span>\u05e9\u05e7\u05de\u05d9\u05dd</span> A kind of inferior fig-trees, \u201csycamores.\u201d',
  u'<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel.',
  u'<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine.',
  u'<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span>\u05d4\u05de\u05db\u05d4\u05d5</span> has two determinations, like <span>\u05d4\u05d0\u05d4\u05dc\u05d9</span> (Jos. xxi. 7), \u201cmy tent.\u201d<sup>14</sup><i class="footnote">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way.',
  u'<span>\u05db\u05e4\u05d4</span> <i>Root</i>.<sup>15</sup><i class="footnote">A. V., \u201cBranch.\u201d</i> Comp. <span>\u05d5\u05db\u05e4\u05ea\u05d5</span> \u201cAnd his root\u201d (Job xv. 32). <span>\u05d5\u05d0\u05d2\u05de\u05d5\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class="footnote"><span>\u05e0\u05e8</span> in our editions must be replaced by <span>\u05e8\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>',
  u'<i>The ancient</i>, etc. Now the prophet explains that both \u201chead\u201d and \u201croot\u201d signify \u201cthe old;\u201d<sup>17</sup><i class="footnote">\u201cThe old\u201d has here the meaning of \u201cchief,\u201d which <span>\u05d6\u05e7\u05e0\u05d9\u05dd</span> \u201celders\u201d very often has in the Bible.</i> \u201cthe tail\u201d and \u201cthe rush\u201d signify the false prophet.',
  u'<span>\u05de\u05d0\u05e9\u05e8\u05d9</span> <i>The leaders of</i>. Here we have <span>\u05d0</span> instead of <span>\u05d9</span>. This process of substituting <span>\u05d0</span> for <span>\u05d9</span> is reversed in <span>\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> \u201cYou boast yourselves\u201d (lxi. 6). In <span>\u05d5\u05de\u05d0\u05e9\u05e8\u05d9\u05d5</span> \u201cAnd they that are led,\u201d is the <span>\u05d0</span> again in the place of <span><sup>18</sup><i class="footnote">Comp. I. E. on i. 17.</i>.\u05d9</span>',
  u'<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span>\u05d7\u05e0\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart.',
  u'<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span>\u05d5\u05d9\u05ea\u05d0\u05d1\u05db\u05d5</span> Hapax legomenon. \u201cAnd they mount up.\u201d',
  u'<span>\u05e0\u05e2\u05ea\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \u201cdark.\u201d<sup>19</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCAA8AHYDASIA\nAhEBAxEB/8QAHQABAAICAwEBAAAAAAAAAAAAAAcIBQYDBAkBAv/EADEQAAEDAwQCAQMEAgAHAAAA\nAAECAwQFBhEABxIhCBMxIjJBFEJRYRWBI1JicXKRof/EABQBAQAAAAAAAAAAAAAAAAAAAAD/xAAU\nEQEAAAAAAAAAAAAAAAAAAAAA/9oADAMBAAIRAxEAPwC5emmmgap35zbw7i2pdkazbckSKBTHoSZB\nqEYlL8sq5JUlLn7AnofThWe89gat/LEgxXhEU0mRwV6i6CUBeOuQBBIzjODqqy9yd2YlYdoW7Hj6\n7eYgSFriz6TR1yGgeQKVtlSFoPwMEFKgAnIyDoNU23sqox4FHbp3kfUKVuNW4LFQao70pa2uTrXt\nbafQpR5K9ayfqGcqBCTkZuXbzNTj0CnR61Lam1RqK0ibJab4IeeCAFrSn9oKskD8Z1Uzb3ay/dx/\nI8b03Nb8uyqSiazMagyn1frHVMtoQhHEgKSklAKuQSMEpAI1cHQNNNNA1He8G81i7XMtIuCc7JqT\nxT6aVTwl2Y4FHAVwKgEp+e1EA4IGT1rD+QNS3lU/Tba2mobKF1BKlSq9Ieb9cMA4KOCs4V2Dywrr\npIJyR1dlfH22bEmJuWuyHrqvN5XukVeoKLhQ8c8lNBWSD396iVHs5GcAJepktE+nRpzbbrSJDKHU\nodThaQoA4UPwRnvXY01Uvci9d+91Lwn7fWFadVs+iMzVxZdYfbW0tSEKAKi+QEoBBSrg1lZHwVJJ\nyE4XFvTt9RNxKXYL9YVKr1QlJieiG0XhGcUQEh4p+zJIGOyPkgDvWq77+Rlq7cSFUClMquS6lktI\np8RYKWHOgkPKGSCSekJBUcd8cg6yWw2wNl7UMNzYrf8Al7j4qS7V5LfFYBGClpGSGk4yOiVHJBUR\n0MttJsvY22cmXPoUSVLq0tSy9U6i6HpSkqVyKOWAAnIHwMn8knQaVsLaW8dUrEy+91rvqUM1GL64\ndvRHS01FSpSVhSmx9KFpA44wV4J5KzkaanvTQNNNNA0000DTTTQNNNNA0000DTTTQNNNNA0000DT\nVdPEm90bg7hbp3G/UXX5DtRYbiMFxXragI9qWOKft+ArJH5JJxy7sXoOGdLiwYq5U2SzFjoxzdec\nCEJycDJPQ7IH+9Yy5brtq26AK/Xq7T6dS1ceEp99KW3CoZSEn9xIyQBnI1A3m5tjuZuRDoLNlpRU\naZDUtcmmGU2wS8ekvZcKUqwkqT2rIycD6jqIN3PHzdxnaWw4DT0u436ah5qTS2HvYIKnVFaQjoBS\nQkcVKycHATlOMBeyJIjzIrMuI+1IjvoS4060sKQ4hQyFJI6IIIII1y6jvxrtmuWdsdbFuXJyTVIs\ndwvtqXzLXN1biWyckfSlaU9HA49dakTQNNYq5Lkt22Yrcu5K9SqLHdX623ahMbjoWvBPEFZAJwCc\nf1rKNrQ4hLjakrQoApUk5BB/I0H3TUQeVO7sXazb19UN9ldyVJJj02P7QHGyoEGQU9nijGfjBVxG\ne9RB4EbwuVJE/bu7K07IqCnjLpD0x8rcfCsl1kKUeyCOYHZPJf4ToLLT9wbMgX7EsSZcMRi45jPu\nYgq5clpOcDljiFHBwkkKI7AOtigy4s6KiVCksyo688HWXAtCsHBwR0ewR/rVZ97PFmRuRvZIvI3S\n1ApFRZbM5r0lchtxtpDSQ2PtKVJQCSogg56OepY8f9qou0VoSrdiVybV0SJzksuPoCEt8gEhKUgn\nH0pTk57OTgZwAkbTUU+V9+VXbzZaqVygr9VVedahxXy3zDCnFdrx8ZCQrGeuXHOfg1QuHxg3+jsM\n3MajFrFWDQJbYrC1TWQoZUnm4EpJHJWQlZz3jOew9BdNRz43w7/g7SUpjcqU9Ir31E/qHAt5DOf+\nGl1Q+5eOySSe+znOGgoLTLgubx538rQpDCQ9TZT0F2NKQeMuGpYUgH8gKSG1pUP+k9jIM6W35wfe\ni47B/kodgT/+2ElC0/8AkeXL+Bj86sDvNshYW6waeuOFIjVFkJQ3UoC0tyQgEngSpKkqT2elJOM9\nY1Em5fixtXQdr5L1PbrQnw3UOJnLmAvOBa0IKVDjw44yRhIIJ+fxoOSm+bO3bjCjUrXumO7ywEx2\n2HklOB3lTqO856x/vX5qfmzt82hBptq3RJWT9YkJYZAH9FLi8/8AoaonUmERqjJjNlRQ08tCSr5I\nBI71bfZ7xfsG8f8AKf5Or3Mz+k9Pr/TyWE558855Mn/lH/3QJXnFVTMlGLt9CEYpxGS5UlFaFdfU\nshGFD5+kAfI7671Zfk7v7fNYXAsqAzHecVlqNSKT+qdQkZ+fYHM9fJwB0T1q0NjeNOz1qBLiLWar\nUlIwX6yr9Vy+nHbZHq/k9I+T/QxK1IplNo8Bun0inxKfDaGG48VlLTaB8YCUgAaCkdwePu+O4Fny\n7u3Gu2Q9UYMB+VTaK4FSX1L4hXqCEkIZUviB9PI5CQR/GCsvy4vG1NsWrOVb0SXVYEcRIVUffUCy\nhPSfYzx+tSU9D6k/AyD3n0E1HNW2O2qq18rvSpWdCk1lx1Ly1rW56luD96mQr1qUfk8knJGT3kkK\nTXPs9uNc20Na30vasylVBXqfahymOT8qMVIR7SeQDSQFZSnj2lORgEZhSioqyJQqNIall+nkSffH\nQomPwPIOEj7cEZyf417A1anwqtSpdKqMdEmFMYXHkMr+1xtaSlST/RBI1qG1G1VlbY0mdTbVpimk\nT1hctx9wuuPYBCUqUf2gFWE/A5K/k6CrtvebdTi2imNWrMaqNfaQECU1L9LDxxj2LRwJSc9lKej3\njjqPLd8n92KVuEb2q0l2o0qespco6ipuCptOAUMZ5etScj6hk5xz5ZObsxdjdoI00TG9ureU4CTx\nciJcb7BB+hWU/n+Ovx8a2uv2pbVft027WaFT5tJOMQ3GE+pJHYKR+0j8EY0FHPIPyni7lbe1Gyqd\nZa4MecplRmyZoWtHrcS5hLaUYBJSBnl8E9d657M8z7zo9us02uW5T69LYY9aJypCmXHFDGFuAAhR\nxkHHHJwf5zZad4y7GzJS5L1hspWvGQzUJTSOhjpKHQkfH4GpCsyz7WsynLp9q0Cn0eM4rm4mKyEF\nxXfaz8qPeASTgdfGghPxn3F3i3Ruap1+vUmFRLOETEJBhqw6+pTZSUKUQpxIQHCVA8cqHXxhqxOm\ng//Z\n"> is the third part of the night; <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nA0000DTTTQNNNNB//9k=\n"> \u201cit was dark.\u201d</i> This verse is closely connected with the preceding, where \u201cthe smoke\u201d is described. R. Moses Hakkohen compares <span>\u05e0\u05e2\u05ea\u05dd</span> with <span>\u05d9\u05d5\u05e2\u05dd</span> \u201cis become dim\u201d (Lam. iv. 1), and explains the <span>\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class="footnote">The <span>\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span>\u05d6 \u05e1 \u05e9 \u05e5</span>. According to R. Moses <span>\u05e0\u05e2\u05ea\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>',
  u'<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body.',
  u'<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah.'],
 [u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span> \u201cAnd they that cause to write.\u201d<sup>2</sup><i class="footnote">A. V., \u201cAnd that write.\u201d</i> A verb that governs two accusatives; it is participle Piel. <span>\u05e2\u05de\u05dc \u05db\u05ea\u05d1\u05d5</span> <i>They cause to write grievousness</i>. <span>\u05e2\u05de\u05dc</span> is to be joined with <span><sup>3</sup><i class="footnote">The accents join <span>\u05e2\u05de\u05dc</span> with <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span>. A. V., \u201cGrievousness, which they have prescribed.\u201d</i>.\u05db\u05ea\u05d1\u05d5</span>',
  u'<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights.',
  u'<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span>\u05db\u05d1\u05d5\u05d3\u05db\u05dd</span> <i>Your Glory</i>. Your army.',
  u'All this you have done.<sup>4</sup><i class="footnote">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span>\u05d1\u05dc\u05ea\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Except</i><sup>5</sup><i class="footnote">A. V., \u201cWithout me.\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them.',
  u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation.',
  u'<i>The people of my wrath</i>. The people with whom I am wroth.',
  u'<span>\u05d9\u05d3\u05de\u05d4</span> <i>He meaneth</i>. Comp. <span>\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cI thought\u201d (Num. xxxiii. 56); <span>\u05d3\u05de\u05d9\u05d5\u05df</span> \u201cimagination\u201d (Ps. xvii. 12). \u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\u201d',
  u'<i>He will say</i> in his heart.<sup>6</sup><i class="footnote">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations.',
  u'<span>\u05db\u05dc\u05e0\u05d5</span> <i>Kalno</i> <span>\u05db\u05dc\u05e0\u05d4 \u2550</span> \u201cKalneh\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span>\u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cEgypt.\u201d',
  u'<span>\u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05e2\u05d5\u05d1\u05d3\u05d9 \u05d0\u05dc\u05d9\u05dc \u2550 \u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05d0\u05dc\u05d9\u05dc</span> \u201cTo the kingdoms of worshippers of idols.\u201d <span>\u05d5\u05e4\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd \u05de\u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class="footnote">A. V., \u201cAnd whose graven images did excel them of Jerusalem.\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror.',
  u'<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class="footnote">Ibn Ezra refers this passage to Sennacherib\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>',
  u'<span>\u05d9\u05d1\u05e6\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \u201cThe fruit of their thoughts\u201d (Jer. vi. 19).',
  u'<span>\u05e2\u05e9\u05d9\u05ea\u05d9</span> \u201cI have acted valiantly.\u201d <sup>9</sup><i class="footnote">A. V., \u201cI have done it.\u201d</i> Supply <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvalour.\u201d <span>\u05e0\u05d1\u05d5\u05e0\u05d5\u05ea\u05d9</span> <i>I am prudent</i>. Niphal of <span>\u05d1\u05d9\u05df</span>, verb <span>\u05d5\u05d0\u05e1\u05d9\u05e8 .\u05e2\u05f4\u05d9</span> \u201cAnd I was removing.\u201d Future for the imperfect;<sup>10</sup><i class="footnote">See chap. i., Note 43.</i> comp. <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cthey made.\u201d Ps. cvi. 19. <span>\u05d5\u05e2\u05ea\u05d5\u05d3\u05ea\u05d9\u05d4\u05dd</span> <i>And their treasures</i>. Comp. <span>\u05d5\u05e2\u05ea\u05d3\u05d4</span> \u201cAnd prepare it\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \u201cstrong,\u201d \u201cmighty\u201d\u2014\u201cI subdued those that dwell in strong fortresses.\u201d<sup>11</sup><i class="footnote">This is against the accents, which join <span>\u05db\u05d1\u05f3\u05e8</span> with <span>\u05d5\u05d0\u05e1\u05d9\u05e8</span> and separate it from <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>; besides, the construction of the words, the adverb or object <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> being placed before the verb <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>, is very unusual; the regular order would be <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd \u05db\u05d1\u05d9\u05e8</span> According to I. E. <span>\ufb3b\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>; according to R. Moses Hakkohen <span>\ufb3b\u05b0\ufb2e\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span>\u05d0</span> as radical\u2014comp. <span>\u05d0\u05d1\u05d9\u05e8</span> \u201cthe chief\u201d (1 Sam. xxi. 8)\u2014it means \u201clike a hero.\u201d',
  u'<span>\u05dc\u05d7\u05d9\u05dc</span> <i>The riches</i>. Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe wealth\u201d (Deut. viii. 17). <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span>\u05db\u05e0\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs.',
  u'<span>\u05d4\u05d2\u05e8\u05d6\u05df</span>. An instrument to cut with. Comp. <span>\u05e0\u05d2\u05e8\u05d6\u05ea\u05d9</span>, \u201cI have been cut.\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span>\u05de\u05e9\u05d5\u05d3</span>. Only one parallel is found to this word; <span>\u05d5\u05d9\u05e9\u05e8</span>, \u201cAnd he cut\u201d (1 Chr. xx. 3); it is derived from a verb <span>\u05e2\u05f4\u05e2</span> (<span>\u05e9\u05e8\u05e8</span>, \u201cto cut\u201d), after the form of <span>\u05de\u05bd\u05e2\ufb4b\u05d6</span>, \u201cstrength.\u201d <sup>12</sup><i class="footnote"><span>\u05de\u05b7\u05e9\ufb4b\u05e8</span> with Dagesh in <span>\u05e9</span> and Pathah under <span>\u05de\u05c7\u05e2\ufb4b\u05d6 ; \u05de</span> has long Kamez under <span>\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span><sup>13</sup><i class="footnote">Ibn Ezra read <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>, while our editions have <span>\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>. Rashi seems also to have read <span>\u05d5\u05d0\u05ea</span>. I. E. does not at all explain the meaning of <span>\u05d0\u05ea</span>; he ignores it entirely as if <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> were the same as <span>\u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05d5\u05ea\u05e0\u05d5\u05e4\u05ea \u2550 \u05d5\u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>.</i>.\u05d5\u05d7\u05e0\u05d5\u05e4\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05db\u05d4\u05e0\u05e4\u05ea \u05e9\u05d1\u05d8 \u2550 \u05db\u05d4\u05e0\u05d9\u05e3 \u05e9\u05d1\u05d8 \u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> \u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\u201d <span>\u05db\u05d4\u05e8\u05d9\u05dd \u05de\u05d8\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class="footnote">A. V., \u201cAs if the staff should lift up itself, as if it were no wood.\u201d</i>',
  u'<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span>\u05d9\u05b5\u05e7\u05b7\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span>\u05d5\u05b7\u05d9\u05b5\u05e8\u05b7\u05d3</span>, \u201cAnd he came down\u201d (Ps. xviii. 10.)<sup>15</sup><i class="footnote">Verbs <span>\u05e4\u05f4\u05d9</span> of this class take as a rule a <i>Zer\xe9</i> in the second syllable of the future Kal; <i>e.g</i>., <span>\u05d9\u05b5\u05e6\u05b5\u05d0 \u05d9\u05b5\u05e8\u05b5\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span>\u05d5\u05b7\u05d9\u05c5\u05e8\u05b5\u05d3 \u05d9\u05b5\u05e7\u05b5\u05d3</span>.</i> <span>\u05d9\u05e7\u05d3</span>. <i>A burning</i>. A noun like <span>\ufb3b\u05b0\u05e4\u05c2\u05e8</span>, \u201choar frost\u201d (Ps. cxlvii. 16.)',
  u'<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked.',
  u'<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class="footnote">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span>\u05de\u05b0\u05dd\ufb4b\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i><sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i> A noun like <span>\u05d9\u05b0\u05e7\u05c2\u05d3</span>; it is not in the construct state. <span>\u05e0\u05d5\u05e1\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span>\u05e0\u05b5\u05e1</span>).',
  u'<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down.',
  u'<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king.',
  u'<span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\u2019s son, which is to be explained now. Supply <span>\u05d9\u05e2\u05e7\u05d1</span>, after the first <span>\u05e9\u05d0\u05e8</span>. \u201cThe remnant of Jacob, that is Judah, will return;\u201d repeat likewise <span>\u05d9\u05e9\u05d5\u05d1</span> before <span>\u05d0\u05dc</span>: \u201cThe remnant of Jacob will return to the mighty God\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1 \u05d0\u05dc \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1,</span>. \u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\u201d <i>Mighty</i>, who is able to help them.',
  u'<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\u2014<span>\u05d7\u05e8\u05d5\u05e5</span>, \u201cdecreed;\u201d comp. <span>\u05d7\u05e8\u05e6\u05ea</span>, \u201cthou hast decreed\u201d (1 Kings xx. 40)\u2014by God, will come like a river, overflowing with righteousness.',
  u'<span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class="footnote">Supply the feminine noun <span>\u05e0\u05d6\u05e8\u05d4</span>, \u201cdecree,\u201d to the adj. <span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> <span>(</span>1 Kings xx. 40).',
  u'<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class="footnote">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d1\u05d3\u05e8\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class="footnote">A.V., \u201cAfter the manner of Egypt.\u201d</i> Sennacherib was then on his march to Egypt.',
  u'<span>\u05de\u05e2\u05d8 \u05de\u05d6\u05e2\u05e8</span>. <i>A very little</i>. Supply <span>\u05d1\u05d9\u05de\u05d9\u05dd</span>, \u201cof time.\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span>\u05ea\u05d1\u05dc\u05d9\u05ea\u05dd</span>. <i>Their iniquities</i>. According to some, \u201ctheir destruction;\u201d comp. <span>\u05d1\u05dc\u05d5\u05ea\u05d9</span>, \u201cMy old age\u201d<sup>21</sup><i class="footnote"><span>\u05d7\u05d1\u05dc\u05d9\u05ea</span> is, according to the first explanation another form for <span>\ufb4a\u05b6\u05d1\u05b6\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span>\u05d1\u05dc\u05d4</span>, \u201cto wither,\u201d as <span>\u05ea\u05db\u05dc\u05d9\u05ea</span>, from <span>\u05db\u05dc\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span>\ufb4a\u05b7\u05db\u05b0\u05dc\u05b4\u05d9\u05ea</span> (Ps. cxxxii. 32).',
  u'<span>\u05d5\u05db\u05de\u05db\u05ea \u05de\u05d8\u05d4\u05d5\u2550\u05d5\u05de\u05d8\u05d4\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed.',
  u'<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\u2019s neck. <span>\u05d5\u05d7\u05d1\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span>\u05d5\u05b0\u05d7\u05b4\ufb31\u05b5\u05dc</span>, \u201cAnd he will destroy\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \u201cJudah will become mighty.\u201d',
  u'<span>\u05de\u05e2\u05d1\u05e8\u05d4</span>. \u201cThe passage,\u201d or the name of a place. <span>\u05dc\u05e0\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span>\u05dc\u05dc\u05d5\u05df</span>, \u201cTo stay over night.\u201d (Gen. xxiv. 23.)',
  u'<span>\u05e6\u05d4\u05dc\u05d9</span>. <i>Lift up the voice</i>. Comp. <span>\u05de\u05e6\u05d4\u05dc\u05ea</span>, \u201cthe neighing of the horse\u201d (Jer. viii. 16.) <span>\u05d1\u05ea \u05d2\u05dc\u05d9\u05dd</span>. Name of a country. <span>\u05d1\u05ea</span> has here perhaps the same meaning as in <span>\u05d1\u05ea\u05be\u05e6\u05d9\u05d5\u05df</span>. (\u201cThe state of,\u201d \u201cthe people of.\u201d)',
  u'<span>\u05d4\u05d2\u05d1\u05d9\u05dd</span>. Name of a place; or \u201cpits;\u201d comp. <span>\u05d2\u05d5\u05d1\u05d0</span>, \u201cpit, in Chaldee.\u201d <span>\u05d4\u05e2\u05d9\u05d6\u05d5</span>. <i>They saved</i><sup>22</sup><i class="footnote">A.V., \u201cGather.\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span>\u05d4\u05e2\u05d6</span>, \u201cSave\u201d (Exod. ix. 19).',
  u'<i>And yet</i>, etc. There will yet come a day when he will stay in Nob.',
  u'<span>\u05de\u05e1\u05e2\u05e3</span> <i>Shall cut off the branches</i> (<span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>). Comp. <span>\u05dc\u05d0 \u05ea\u05e4\u05d0\u05e8</span> \u201cThou shalt not take off the crown\u201d (<span>\u05e4\u05d0\u05e8</span>, Deut. xxiv. 20); <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he will take away thy root\u201d (Ps. lii. 7). <span>\u05e4\u05d0\u05e8\u05d4</span> <i>Bough</i>. Comp. <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cBranches\u201d (Ez. xvii. 6). <span>\u05d1\u05de\u05e2\u05e8\u05e6\u05d4</span> <i>With strength</i>.<sup>23</sup><i class="footnote">A.V., \u201cTerror,\u201d</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong.\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class="footnote">The addition of <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05db\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span>\u05d5</span>.</i>',
  u'<span>\u05d5\u05e0\u05e7\u05e3</span> <i>And he shall cut down</i>. <span>\u05e1\u05d1\u05db\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class="footnote">A. V., \u201cThickets.\u201d</i> <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class="footnote">A. V., \u201cWith iron.\u201d</i> that is, by means of the angel.<sup>27</sup><i class="footnote">\u201cThe angel,\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span>\u05d1\u05d1\u05e8\u05d6\u05dc \u05d0\u05d3\u05d9\u05e8 \u2550 \u05d1\u05d0\u05d3\u05d9\u05e8</span> \u201cBy a mighty axe;\u201d<sup>28</sup><i class="footnote">A. V., \u201cBy a mighty one.\u201d</i> <span>\u05d1\u05e8\u05d6\u05dc</span> is to be supplied from the preceding <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> \u201cwith the axe.\u201d'],
 [u'The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class="footnote">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>',
  u'<span>\u05d7\u05d8\u05e8</span> <i>Rod</i>. Comp. <span>\u05d7\u05d5\u05d8\u05e8\u05d0</span>, the Chald\xe6an translation of <span>\u05d2\u05d6\u05e2 .\u05de\u05d8\u05d4</span> Seed.<sup>2</sup><i class="footnote">A. V., \u201cThe stem.\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \u201cstem,\u201d or \u201cseed.\u201d</i> <span>\u05e0\u05e6\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class="footnote">Comp. ix., note 9.</i>',
  u'<span>\u05d5\u05e0\u05d7\u05bd\u05d4</span> <i>And shall rest</i>. Comp. <span>\u05d5\u05e9\u05d1\u05bd\u05d4</span> (Lev. xxiii. 13), \u201cAnd she shall return.\u201d It is a verb <span><sup>4</sup><i class="footnote">The rule is that the third person feminine past Kal of verbs <span>\u05e2\u05f4\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\u2014I.E. means perhaps to say that <span>\u05d5\u05e0\u05d7\u05d4</span> is derived from <span>\u05e0\u05d5\u05d7</span>, not from <span>\u05d9\u05e0\u05d7</span>.</i>.(\u05e0\u05d5\u05d7) \u05e2\u05f4\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20).',
  u'<span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class="footnote">A.V. \u201cAnd shall make him of quick understanding.\u201d\u2014I. E. derives <span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> from <span>\u05d4\u05e8\u05d9\u05d7</span>, \u201cto smell,\u201d and explains why this verb has been chosen to signify \u201cto enquire,\u201d or \u201cto investigate properly.\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \u201cby his piety;\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class="footnote">\u201cThe witnesses,\u201d is either to be taken literally and referred to \u201cto hear\u201d alone, or figuratively signifying \u201cthe eye,\u201d and \u201cthe ear,\u201d and referred to both \u201cto see,\u201d and \u201cto hear.\u201d</i> might be false.',
  u'The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \u201cNeither shalt thou countenance the poor in his cause\u201d (Exod. xxxiii. 3). <span>\u05d1\u05d9\u05d5\u05e9\u05e8 \u2550 \u05d1\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cWith equity.\u201d <span>\u05dc\u05e2\u05e0\u05d5\u05d9 \u05d0\u05e8\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked.',
  u'<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings.',
  u'<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span>\u05d5\u05de\u05e8\u05d9\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class="footnote">See c. 1, note 27.</i>',
  u'<span>\u05e4\u05e8\u05d4</span> The large cattle; the younger of the breed is called <span>\u05e2\u05d2\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class="footnote">This remark of I. E. is perhaps to explain, why the feminine form <span>\u05e4\u05e8\u05d4</span> is used with the masculine <span>\u05e8\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others.',
  u'<span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span>\u05d7\u05d5\u05e8</span> The aperture of the nose or mouth. <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> The eye, which receives the light.<sup>9</sup><i class="footnote"><span>\u05d7\u05d5\u05e8</span> and <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \u201cHole,\u201d \u201cDen.\u201d</i> <span>\u05d4\u05d3\u05d4</span> He stretches forth; <span>\u05d4</span> perhaps for <span>\u05d9</span>. Comp. <span>\u05d9\u05b0\u05e8\ufb35</span> \u201cstretch forth\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class="footnote">According to the first explanation <span>\u05d4\u05d3\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span>\u05d9\u05d3\u05d4</span>, which is considered to be same as <span>\u05d4\u05d3\u05d4</span>.</i>',
  u'<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span>\u05db\u05de\u05d9\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd \u2550 \u05db\u05de\u05d9\u05dd \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd</span> \u201cKnowledge will increase, like the water which covers the sea.\u201d The water is never stopped, so knowledge will continually make progress.',
  u'<i>To him shall nations seek</i>. \u201cTo him,\u201d that is, to Messiah, \u201cshall nations seek,\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class="footnote">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \u201cthe princes of Babylon, who sent unto him to enquire of the wonder\u201d (2 Chron. xxxii. 31). <span>\u05d1\u05db\u05d1\u05d5\u05d3 \u2550 \u05db\u05d1\u05d5\u05d3</span> \u201cWith honour;\u201d comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15).',
  u'<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class="footnote">According to the view \u201cof the majority of commentators\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class="footnote">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class="footnote">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class="footnote">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span>\u05db\u05dc</span> \u201call,\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>',
  u'<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class="footnote">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately.',
  u'<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class="footnote"><span>\u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> must be supplied in the text; the phrase <span>\u05e9\u05d5\u05e0\u05d0\u05d9\u05d4\u05dd \u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class="footnote">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah.',
  u'<span>\u05d5\u05e2\u05e4\u05d5</span> According to some, \u201cAnd they will spread;\u201d<sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i><sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i> comp. <span>\u05de\u05d2\u05dc\u05d4 \u05e2\u05c1\u05e4\u05d4</span> \u201cA roll that was spread\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \u201cthey will rest.\u201d <span>\u05e4\u05dc\u05e9\u05ea\u05d9\u05dd</span> Supply <span>\u05de\u05e7\u05d5\u05dd</span> or <span>\u05d0\u05e8\u05e5</span> \u201cThe place,\u201d or \u201cthe land\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span>\u05de\u05e9\u05de\u05e2\u05ea\u05dd</span>. Supply <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05d0\u05dc</span> or <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05ea\u05d7\u05ea</span> \u201cWill come under their supremacy.\u201d',
  u'<span>\u05d5\u05d4\u05d7\u05e8\u05d9\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span>\u05d7\u05e8\u05dd</span> \u201cdoomed to destruction\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span>\u05d1\u05e2\u05d9\u05dd</span> Hapax legomenon. <span>\u05dd</span> is part of the root. The meaning of the word is, \u201cwith strength.\u201d Those that compare it with <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df \u05d1\u05e2\u05d9\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class="footnote">The root of <span>\u05d1\u05e2\u05d9\u05d5</span> is <span>\u05d1\u05e2\u05d4</span>, while in <span>\u05d1\u05e2\u05d9\u05dd</span> the <span>\u05d1</span> is a preposition, and <span>\u05e2\u05d9\u05dd</span> \u201cstrength\u201d is the root.</i> <span>\u05d4\u05e0\u05d4\u05e8</span> The Nile.<sup>21</sup><i class="footnote"><span>\u05d4\u05e0\u05d4\u05e8</span> \u201cThe river\u201d is frequently used as a proper noun for <span>\u05e4\u05b0\u05e8\u05c7\u05ea</span> \u201cEuphrates;\u201d so also in this verse, according to Rashi. But \u201cthe tongue of the Egyptian sea\u201d being mentioned before, it is not impossible that \u201cthe river\u201d refers to the Nile.</i> <span>\u05d5\u05d4\u05d3\u05e8\u05d9\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class="footnote">\u201cMen\u201d and \u201criver.\u201d</i>',
  u'<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \u201cutter destruction\u201d and \u201csmiting\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt.'],
 [u'<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span>\u05db\u05d9</span> <i>Though</i>. Comp. <span>\u05db\u05d9 \u05d7\u05d8\u05d0\u05ea\u05d9 \u05dc\u05da \u05e8\u05e4\u05d0\u05d4 \u05e0\u05e4\u05e9\u05d9</span> \u201cHeal my soul, although I have sinned against thee\u201d (Ps. xli. 5).',
  u'<span>\u05d4\u05e0\u05d4 \u05d0\u05dc \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class="footnote">A. V. \u201cGod is my salvation.\u201d</i> and therefore <span>\u05d0\u05d1\u05d8\u05d7</span> \u201cI will dwell in safety.\u201d<sup>2</sup><i class="footnote">A. V. \u201cI trust.\u201d</i> The explanation of <span>\u05d9\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class="footnote">In his Commentary on Ps. cxviii. 17, I. E. explains <span>\u05d5\u05d6\u05de\u05e8\u05ea</span>, but not the meaning of <span>\u05d9\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span>\u05d6\u05de\u05e8\u05ea</span> in the Pentateuch (Exod. xv. 2).',
  u'<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water.',
  u'<i>And you shall say</i> one to the other. <span>\u05e7\u05e8\u05d0\u05d5</span> Call aloud. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea\u05d9\u05d5</span> His deeds.',
  u'<span>\u05d6\u05de\u05e8\u05d5</span> <i>Sing</i>. Comp. <span>\u05d6\u05de\u05e8\u05ea</span> \u201cthe best fruit\u201d (Gen. xliii. 11). Lit. \u201cGive the best and choicest thing.\u201d <span>\u05de\u05d5\u05d3\u05e2\u05ea</span> <i>Known</i>. Participle Hophal. <span>\u05e0\u05d0\u05d5\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span><sup>4</sup><i class="footnote">It agrees therefore with the feminine <span>\u05de\u05d5\u05d3\u05e2\u05ea \u05d6\u05d0\u05ea</span> \u201cthis is known.\u201d</i>.\u05ea</span>',
  u'<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst.'],
 [u'The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class="footnote">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>',
  u'<span>\u05e0\u05e9\u05e4\u05d4</span> <i>High</i>. According to some related to <span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> (v. 11) \u201cdimness;\u201d<sup>2</sup><i class="footnote"><span>\u05d4\u05d3 \u05e0\u05e9\u05e4\u05d4</span> Lit. \u201cdark mountain,\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span>\u05e9\u05b0\u05c1\u05de\u05c7\u05d9\u05c5\u05dd</span> \u201cheights\u201d (xli. 18), <span>\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \u201chigh;\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it.',
  u'<i>I</i>. God is speaking. <span>\u05dc\u05de\u05e7\u05d3\u05e9\u05d9</span> \u201cThose that are appointed by me for the purpose.\u201d <sup>3</sup><i class="footnote">A. V., \u201cMy sanctified ones.\u201d</i> <i>That rejoice in my highness</i>. \u201cThat are glad to show my might,\u201d or, \u201cwhom I caused to rejoice in the power I gave them.\u201d',
  u'<span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class="footnote">A. V., \u201cThe noise of a multitude.\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span>. The root of <span>\u05d4\u05de\u05d5\u05df</span> is <span>\u05d4\u05de\u05d4</span> \u201cresound;\u201d comp. <span>\u05d4\u05d5\u05de\u05d4</span> \u201cbeing in an uproar\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class="footnote">The passages referred to are : \u201cThe kingdom is divided, and given to the Medes and Persians\u201d (Dan. v. 28), \u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\u201d (Ezra v. 13), \u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\u201d \u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\u201d</i> <span>\u05de\u05e4\u05e7\u05d3</span> \u201cHe is appointing officers,\u201d or, \u201che is causing to number;\u201d comp. <span>\u05e4\u05e7\u05d5\u05d3\u05d9\u05dd</span> \u201cnumber. The word <span>\u05de\u05e4\u05e7\u05d3</span> governs two accusatives.<sup>6</sup><i class="footnote">According to the first explanation, <span>\u05de\u05e4\u05e7\u05d3</span> is a denominative from <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer;\u201d according to the second it is derived from <span>\u05e4\u05e7\u05d3</span> \u201cto number.\u201d <span>\u05de\u05e4\u05e7\u05d3\u05d9\u05dd</span> in the Hebrew text is probably a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea \ufb44\u05b0\u05e7\u05bb\u05d3\u05b4\u05d9\u05dd</span>.</i>',
  u'<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class="footnote">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \u201ca far country\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \u201cGo up, Elam,\u201d &amp;c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media.',
  u'<span>\u05de\u05e9\u05d3\u05d9</span> <i>From the Almighty</i>. \u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\u201d According to others: \u201cFrom a destroying hero\u201d <span>(\u05e9\u05d5\u05d3\u05d3 \u2550 \u05e9\u05d3\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class="footnote">The second explanation is rejected, probably because there is no instance of <span>\u05e9\u05d3\u05d9</span> being used in that sense.</i>',
  u'<i>All hands</i>, viz., of the Babylonians.',
  u'<span>\u05e4\u05e0\u05d9 \u05dc\u05d4\u05d1\u05d9\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \u201cThe face of the Lehabim;\u201d<sup>9</sup><i class="footnote">Comp. Genesis x. 13.</i> \u201cLehabim\u201d being the name of a nation similar to the Ethiopians.',
  u'<span>\u05d0\u05db\u05d6\u05e8\u05d9</span> <i>Cruel</i>. The <span>\u05d9</span> is paragogic, as in <span><sup>10</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> is not of the same kind as that in <span>\u05d0\u05db\u05d6\u05e8\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> as an instance of an adjective with <span>\u05d9\u05d5\u05f4\u05d3 \u05dc\u05d4\u05ea\u05d9\u05d7\u05e1</span>, a formative <span>\u05d9</span> to indicate \u201crelation.\u201d In his Safah Berurah (p. 29), however, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> and <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> as two instances of the paragogic <span>\u05d9\u05d5\u05f4\u05d3 \u05e0\u05d5\u05e1\u05e3</span>) <span>\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span>\u05e0\u05d5\u05e1\u05e3</span> \u201cadditional\u201d in two different meanings, (<i>a</i>) \u201cnot radical but formative;\u201d (<i>b</i>) \u201cnot essential but superfluous.\u201d</i> \u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\xe6ans.',
  u'<span>\u05d5\u05db\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd</span> According to some, <span>\ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class="footnote">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \u201cEdom\u201d in Hebrew, \u201cSahil\u201d in Arabic; it is now known by the name \u201cKanopus.\u201d</i> My opinion is<sup>12</sup><i class="footnote">Concerning the four constellations mentioned in the Bible <span>\u05d7\u05b7\u05d3\u05b0\u05e8\u05b5\u05d9 \u05ea\u05b5\u05d9\u05de\u05c7\u05df \u05e2\u05c7\u05e9\u05c1 \ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc \ufb3b\u05b4\u05d9\u05de\u05c7\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> Kanopus and the stars round him; <span>\u05e2\u05e9</span> the Great Bear; <span>\u05db\u05e1\u05d9\u05dc</span> the Heart of the Scorpion; <span>\u05db\u05d9\u05de\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span>\u05db\u05d9\u05de\u05d4</span> is identified with \u201cAlgadia,\u201d or the \u201cHaedi\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span>\u05e2\u05e9</span> is near the north pole; <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> near the south pole; <span>\u05db\u05e1\u05d9\u05dc</span> near the south equinoctial point; <span>\u05db\u05d9\u05de\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span>\u05db\u05e1\u05d9\u05dc</span> is the \u201cHeart of the Scorpion constellation;\u201d it is, however, possible that <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> in this verse\u2014comp. <span>\ufb3b\u05b0\u05e1\u05c7\u05dc\u05b4\u05d9\u05dd</span> \u201cflanks\u201d (Lev. iii. 4)\u2014signifies the stars near the poles.<sup>13</sup><i class="footnote">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span>\u05db\u05e1\u05d9\u05dc</span> \u201cthe Heart of the Scorpion,\u201d and the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> \u201cthe stars on the sides or flanks\u201d of the two poles, hinted at in the dual form of the preceding <span>\u05e9\u05c7\u05c1\u05de\u05b7\u05d9\u05c5\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span>\u05db\u05e1\u05d9\u05dc</span>, and that here, in the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span>, other stars are included; comp. <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201cthe houses of ivory\u201d (Am. iii. 15).<sup>14</sup><i class="footnote">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\u2014<span>\u05d4\u05d5\u05d0 \u05d1\u05e9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05d4\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d5\u05d4\u05d5\u05d0 \u05d0\u05d7\u05d3 \u05de\u05d4\u05dd \u05d0\u05dd \u05db\u05e1\u05d9\u05dc \u05d0\u05d7\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201chouses of ivory\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\u2014though too harshly\u2014rejected by I. E.</i> <span>\u05d9\u05c7\u05d4\u05b5\ufb3c\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class="footnote">A. V. \u201cWill shine.\u201d</i> Its form is like that of <span>\u05d5\u05b7\u05d9\u05c7\u05d7\u05b5\ufb3c\ufb35</span> \u201cand they began\u201d (Judg. xx. 31). Its root is <span>\u05d4\u05dc\u05dc</span>, and it is a transitive verb; comp. <span>\u05d1\u05d4\u05dc\u05d5 \u05d2\u05e8\u05d5</span> \u201cwhen he lights his candle\u201d (Job xxix. 3).<sup>16</sup><i class="footnote">A. V. \u201cWhen his candle shined.\u201d</i> <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7 \u05d7\u05c7\u05e9\u05b0\u05c1\ufb3b\u05b4\u05d9</span> \u201cHe will enlighten my darkness\u201d (Ps. xviii. 29).',
  u'<i>The world</i>. Cyrus conquered many countries, as he says; \u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\u201d (Ezr. i. 2).',
  u'<span>\u05d0\u05d5\u05e7\u05d9\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span>\u05d9\u05e7\u05e8</span> \u201cto be precious;\u201d comp. <span>\u05d4\u05d5\u05e7\u05e8 \u05e8\u05d2\u05dc\u05da</span> \u201cWithdraw (lit.: make rare) thy foot\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war.',
  u'<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \u201cthe fugitive will nowhere find rest.\u201d',
  u'<i>And it will be</i>. And the army of the Chald\xe6ans will be <span>\u05de\u05ad\ufb33\u05c7\u05d7</span> <i>chased</i>, by the pursuers. <span>\u05de\u05bb\ufb33\u05c7\u05d7</span> is participle Hophal, like <span>\u05de\u05d5\u05e7\u05d8\u05e8</span> \u201cburnt\u201d<sup>17</sup><i class="footnote">A. V. \u201cIncense.\u201d</i> (Mal. i. 11 ) <span>\u05de\u05bb\ufb32\u05c7\u05e9\u05c1</span> \u201coffered\u201d (ibid.) <span>\u05de\u05bb\ufb46\u05c7\u05d1</span> \u201cset up\u201d (Gen. xxviii. 12).',
  u'<i>He will be pierced</i>. He will find no mercy. <span>\u05e0\u05e1\u05e4\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class="footnote">The participle Niphal is called by I. E. \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>). Comp. Zahoth, On the Niphal.</i>',
  u'<span>\u05ea\u05e9\u05d2\u05dc\u05e0\u05d4</span> <i>They will be ravished</i>. It is read <span>\u05ea\u05e9\u05db\u05d1\u05e0\u05d4</span> by euphemism.<sup>19</sup><i class="footnote"><span>\u05e9\u05e0\u05dc</span> had originally a loss offensive meaning. Comp. <span>\u05e9\u05c1\u05b5\u05d2\u05b6\u05dc</span> \u201cwife,\u201d \u201cqueen.\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span>\u05e9\u05d1\u05d1</span> \u201cto lie,\u201d but only in reading; the written text was of course not altered by them.</i>',
  u'<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter.',
  u'<span>\u05ea\u05e8\u05d8\u05e9\u05e0\u05d4</span> They shall dash to pieces.',
  u'<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span>\u05d4\u05d1\u05d9\u05ea \u05d4\u05d6\u05d4 \u05d9\u05d4\u05d9\u05d4 \u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthis house which will <small>HAVE BEEN</small> high\u201d (1 Kings ix. 8).<sup>20</sup><i class="footnote">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span>\u05d9\u05d4\u05d9\u05d4</span> is used for the past, while <span>\u05d9\u05e9\u05d5\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span>\u05d9\u05d4\u05d9\u05d4</span> is replaced by <span>\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4</span>). Here even the same word <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> is used once as a past and once as a future.</i>',
  u'<span>\u05dc\u05d0 \u05ea\u05e9\u05d1</span> It shall not be inhabited. <span>\u05d9\u05d4\u05dc</span> <i>Shall pitch his tent</i>. <span>\u05d9\u05d0\u05d4\u05dc \u2550 \u05d9\u05d4\u05dc</span> Comp. <span>\u05de\u05d0\u05d6\u05d9\u05df \u2550 \u05de\u05d6\u05d9\u05df</span> \u201clistening\u201d (Prov. xvii. 4). <span>\u05e2\u05e8\u05d1\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span>\u05e2\u05e8\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there.',
  u'<span>\u05e6\u05f2\u05dd</span> \u201cBeasts that dwell in the desert\u201d <span>\u05d0\u05d5\u05d7\u05d9\u05dd .(\u05e2\u05b4\u05d9\u05c7\u05d4)</span> hap. leg. \u201cBeasts at whose sight everyone is terrified.\u201d<sup>21</sup><i class="footnote">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \u201cDoleful creatures.\u201d</i> <span>\u05d1\u05e0\u05d5\u05ea \u05d9\u05e2\u05e0\u05d4</span> <i>Owls</i>. A well known kind of birds. <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> \u201cBeasts like Shedim;<sup>22</sup><i class="footnote">In his commentary on Lev. (xvii. 7) I. E. explains <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> according to the context by <span>\u05e9\u05b5\u05c1\u05d3\u05b4\u05d9\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \u201cbeasts in the form of Shedim\u201d (<span>\u05db\u05d3\u05de\u05d5\u05ea \u05e9\u05d3\u05d9\u05dd</span>).</i> \u201cwild goats.\u201d<sup>23</sup><i class="footnote">A. V. \u201cSatyrs.\u201d</i> <span>\u05d0\u05d5\u05d7\u05d9\u05dd</span> might also be taken as a kind of birds.',
  u'<span>\u05d0\u05f2\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class="footnote">A. V. \u201cThe wild beasts of the islands.\u201d</i> Plural of <span>\u05d0\u05b7\u05d9\u05c7\u05d4</span> \u201cVulture\u201d (Lev. xi. 14). <span>\u05d5\u05e2\u05e0\u05d4</span> \u201cAnd will sing\u201d<sup>25</sup><i class="footnote">A. V. \u201cCry.\u201d</i> or \u201cAnd will dwell;\u201d comp. <span>\u05de\u05e2\u05d5\u05df</span> \u201chabitation\u201d (Ps. xxvi. 8). <span><sup>26</sup><i class="footnote">A. V. \u201cIn their desolate houses.\u201d</i>\u05d1\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> According to some the same as <span>\u05d1\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> \u201cin his palaces;\u201d comp. Ez. xix. 7; but as the letters\u2014with the exception of <span>\u05d0\u05c4 \u05d4\u05c4 \ufb4b \u05d9\u05c4</span>\u2014do not interchange;<sup>27</sup><i class="footnote">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span>\u05d4\u05de\u05ea\u05d4\u05e4\u05db\u05d9\u05dd</span>.</i> it is better to explain the expression thus : \u201cAnd every one of the vultures will sing with his widows.\u201d <span>\u05d5\u05ea\u05e0\u05d9\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29.'],
 [u'<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span>\u05d5\u05e0\u05e1\u05e4\u05d7\u05d5</span> <i>And shall be joined</i>. Comp. <span>\u05e1\u05e4\u05d7\u05e0\u05d9</span> \u201cjoin me\u201d (1 Sam. ii. 36).',
  u'<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites.',
  u'<span>\u05de\u05e2\u05e6\u05d1\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span>\u05de\u05e2\u05e6\u05d1\u05da</span> \u201cfrom thy hardship\u201d refers to the sufferings of the body, <span>\u05de\u05e8\u05d2\u05d6\u05da</span> \u201cfrom thy trouble\u201d to those of the heart.<sup>1</sup><i class="footnote">This distinction between <span>\u05e2\u05e6\u05d1</span> and <span>\u05e8\u05e0\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span>\u05e2\u05e6\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \u201cFrom thy sorrow and from thy fear.\u201d</i>',
  u'<span>\u05de\u05d3\u05d4\u05d1\u05d4</span> <i>Gold</i>.<sup>2</sup><i class="footnote">Literally, \u201cshe that exacted gold,\u201d <span>\u05de\u05b7\u05d3\u05b0\u05d4\u05b5\u05d1\u05c7\u05d4</span> being part. fem. Hiphil of <span>\u05d3\u05d4\u05d1</span>. A. V., \u201cThe golden city.\u201d</i> Comp. <span>\u05d3\u05d4\u05d1</span> the Chald\xe6an translation of <span>\u05d6\u05d4\u05d1</span> \u201cgold;\u201d in Arabic it is likewise <span>\u05d3\u05d4\u05d1</span> <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nHT0kCwxJ+yqABr3dNNB//9k=\n">. The gold of the tribute is meant here.',
  u'<i>The staff</i>. A figure signifying \u201ckingdom.\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock.',
  u'<span>\u05de\u05db\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span>\u05d9\u05d3</span> \u201cof the hand,\u201d or \u201cwith the hand;\u201d comp. <span>\u05d4\u05e9\u05d5\u05ea\u05d9\u05dd \u05d1\u05de\u05d6\u05e8\u05e7\u05d9 \u05f2\u05df</span> \u201cThey that drink wine out of basons [of silver or gold]\u201d<sup>3</sup><i class="footnote">The accents favour this explanation; <span>\u05de\u05b7\ufb3b\u05b7\u05ea\u05ad</span> as well as <span>\u05d1\u05b0\u05de\u05b4\u05d6\u05b0\u05e8\u05b0\u05c5\u05e7\u05ad\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \u201cWho ruled over him that was persecuted without intermission.\u201d The word <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> might, however, be taken in the active sense \u201cpersecuting.\u201d <sup>4</sup><i class="footnote">The text has <span>\u05e4\u05e2\u05d5\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span>\u05de\u05e8\u05d3\u05e3</span> to be <span>\u05e4\u05e2\u05d5\u05dc</span> \u201cpassive,\u201d we must read in the second explanation <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cactive.\u201d I. E. says that although the form is passive, the meaning of the word is active (<span>\u05e4\u05d5\u05e2\u05dc \u05d1\u05d8\u05e2\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \u201ccaused to persecute,\u201d and therefore also \u201cpersecuting.\u201d</i>',
  u'<i>Is at rest</i>, since the death of the King of Babylon. <span>\u05e4\u05e6\u05d7\u05d5</span> <i>They break forth</i>. The root <span>\u05e4\u05e6\u05d7</span> in Arabic means \u201cto speak poetically.\u201d',
  u'<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts.',
  u'<span>\u05e9\u05d0\u05d5\u05dc</span> <i>The grave</i>.<sup>5</sup><i class="footnote">A. V. \u201cHell.\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span>\u05e8\u05c7\u05d2\u05b0\u05d6\u05c7\u05d4</span> (femin.) and <span>\u05e2\u05d5\u05e8\u05e8</span> (mas.). <span>\u05e8\u05e4\u05d0\u05d9\u05dd</span> <i>The dead</i>. The <span>\u05d0</span> is, perhaps, instead of <span>\u05d4</span> (the root being <span>\u05e8\u05e4\u05d4</span> \u201cto be weak\u201d). <span>\u05e2\u05ea\u05d5\u05d3\u05d9</span> <i>The chiefs</i> (lit., \u201cthe he-goats\u201d) Comp. \u201cAn he goat also and a king\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings.',
  u'<i>All they</i>, etc. They would, if they could, speak thus. <span>\u05d7\u05dc\u05d9\u05ea</span> <i>Art thou become weak</i>. Root <span>\u05d7\u05dc\u05d4</span> \u201cto be ill;\u201d comp. <span>\u05de\u05d7\u05dc\u05d4</span> \u201cillness.\u201d (Exod. xv. 26).',
  u'<span>\u05d9\u05e6\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class="footnote">Piel. of <span>\u05d9\u05e6\u05e2</span>.</i> like <span>\u05d9\u05bb\ufb3c\u05b7\u05d3</span> \u201cwas born\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class="footnote">Hophal of <span>\u05d9\u05e6\u05e2</span>.</i> instead of the past.\u2014As to the masculine form <span>\u05d9\u05e6\u05e2</span> (the subject <span>\u05e8\u05de\u05d4</span> being feminine) compare <span>\u05dc\u05e7\u05d7 \u05de\u05d4\u05dd \u05e7\u05dc\u05dc\u05d4</span> \u201cAnd of them a curse shall be taken up.\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span>\u05d5\u05de\u05db\u05e1\u05da</span>, which is participle masculine,<sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i><sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i> the same remark is to be made.',
  u'<span>\u05d4\u05d9\u05dc\u05dc</span> Very probably \u201cLucifer,\u201d as <span>\u05d1\u05df \u05e9\u05d7\u05e8</span> \u201cmorning star\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span>\u05d4\u05d9\u05dc\u05dc</span> (lit., \u201csplendour\u201d); comp. <span>\u05d9\u05d7\u05dc\u05d5</span> \u201cThey shall cause to shine\u201d (xiii. 11). <span>\u05d7\u05d5\u05dc\u05e9</span> <i>Who didst weaken</i>. Comp. <span>\u05d5\u05d9\u05d7\u05dc\u05d5\u05e9</span> \u201cAnd he defeated\u201d (Exod. xvii. 13). According to others: \u201cWho didst cast lots;\u201d<sup>9</sup><i class="footnote">Comp. <span>\u05d7\u05dc\u05e9\u05d9\u05dd</span> \u201cLots.\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span>\u05e7\u05dc\u05e7\u05dc \u05d1\u05d7\u05e6\u05d9\u05dd</span> \u201cHe divined by arrows\u201d (Ez. xxi. 26).<sup>10</sup><i class="footnote">This is said of the king of Babylon, when he came to attack Jerusalem.</i>',
  u'<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class="footnote">A. V. \u201cThe mount of the congregation.\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span>\u05de\u05d5\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cthe synagogues of God\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \u201cin the sides of the north;\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class="footnote">Comp. Ps. xlviii. 3, \u201cMount Zion, on the sides of the north.\u201d I. E. remarks, <span>\u05d1\u05e6\u05e4\u05d5\u05df \u05d9\u05e8\u05d3\u05e9\u05dc\u05d9\u05dd</span> \u201con the north side of Jerusalem.\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span>\u05e2\u05d9\u05e8 \u05d3\u05d5\u05d3</span> \u201cthe city of David,\u201d which is also called <span>\u05de\u05e6\u05d3\u05ea \u05e6\u05d9\u05d5\u05df</span>, \u201cthe stronghold of Zion,\u201d or <span>\u05e6\u05d9\u05d5\u05df</span> \u201cZion,\u201d and <span>\u05d4\u05e8 \u05e6\u05d9\u05d5\u05df</span> \u201cthe mount Zion.\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \u201cthe mount of the house of the Lord,\u201d \u201cthe holy mount,\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>',
  u'Join this verse to the following : \u201cThou hast said, I will ascend,\u201d etc. \u201cbut thou shalt be brought down,\u201d etc. <span>\u05d0\u05d3\u05de\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span>\u05ea</span> being absorbed by <span>\u05d3</span>; the Dagesh in <span>\u05de</span> proves that it is Hithpael.<sup>13</sup><i class="footnote">The Dagesh in <span>\u05de</span> distinguishes it from the Niphal; <span>\u05d0\u05b6\u05e0\u05b0\ufb33\u05c7\u05de\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05c7\u05de\u05b6\u05d4</span> is the Niphal, <span>\u05d0\u05b6\u05ea\u05b0\ufb33\u05b7\ufb3e\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05b7\ufb3e\u05b6\u05d4</span> the Hithpael.</i>',
  u'<span>\u05d9\u05e9\u05d2\u05d9\u05d7\u05d5</span>. They shall look. <span>\u05d0\u05dc\u05d9\u05da \u05d9\u05ea\u05d1\u05d5\u05e0\u05e0\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class="footnote">A. V. \u201cThey shall narrowly look upon thee.\u201d</i>',
  u'<span>\u05ea\u05d1\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class="footnote">The masculine suffix in <span>\u05d5\u05b0\u05e2\u05c7\u05e8\u05c7\u05d9\u05d5</span> is supposed to refer to <span>\u05ea\u05d1\u05dc</span>. See Note 21.</i> Some refer the suffix to <span>\u05de\u05d3\u05d1\u05e8</span> \u201cwilderness,\u201d others to the Babylonian king, explaining <span>\u05d5\u05e2\u05e8\u05d9\u05d5 \u05d4\u05e8\u05e1</span> \u201che hath pulled down his own cities.\u201d <span>\u05dc\u05d0 \u05e4\u05ea\u05d7</span>. <i>He did not open</i>. Supply, \u201ctheir prison.\u201d<sup>16</sup><i class="footnote">It is not clear whether I. E. takes <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd \u2550 \u05d1\u05d9\u05ea\u05d4</span> \u201cprison,\u201d or supplies <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd</span>, and besides the verb <span>\u05dc\u05e9\u05d5\u05d1</span> \u201cto return;\u201d the rendering of the whole phrase would accordingly be, \u201cHe opens not their prison, that they return home.\u201d</i>',
  u'<i>In his house</i>. Which he had prepared for himself, that is \u201cthe grave;\u201d comp. \u201cman goeth to his long home\u201d (Eccl. xii. 5).',
  u'There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class="footnote">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \u201cPrepare slaughter for his sons\u201d (ver. 21).<sup>18</sup><i class="footnote">The question seems to be, whether this prophecy (verses 4\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \u201cPrepare slaughter <i>for his children</i>,\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span>\u05db\u05e0\u05e6\u05e8</span> As a bough. <span>\u05de\u05d8\u05d5\u05e2\u05e0\u05d9</span> <i>Pierced</i>. Comp. <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nppoGmmmgaaaaD//Z\n"> (<span>\u05d8\u05e2\u05df</span>) \u201cto pierce\u201d in Arabic. According to some,\u2014who in a rather circuitous way derive it from <span>\u05d8\u05e2\u05df</span> \u201cto load,\u201d comp. <span>\u05d8\u05e2\u05e0\u05d5</span> \u201cload\u201d (Gen. xlv. 17)\u2014\u201cfull.\u201d<sup>19</sup><i class="footnote"><span>\u05de\u05d8\u05e2\u05e0\u05d9 \u05d7\u05e8\u05d1</span> \u201cfull of wounds with the sword.\u201d A. V., \u201cThrust through with a sword.\u201d</i> <span>\u05de\u05d5\u05d1\u05e1</span> <i>Trodden</i>, A verb <span>\u05e2\u05f4\u05d5</span>; (root <span>\u05d1\u05d5\u05e1</span>.)',
  u'<span>\u05ea\u05d7\u05e8</span> <i>Thou shall be joined</i>. The radical <span>\u05d0</span> is dropped;<sup>20</sup><i class="footnote">Root <span>\u05d0\u05d7\u05d3</span> \u201cto join.\u201d</i> comp. <span>\u05d0\u05d4\u05d1</span> \u201cI love\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span>\u05d9</span> is omitted, and the word is derived from <span>\u05d9\u05d7\u05d3</span> \u201cto be together.\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \u201cAnd he pulled down his cities\u201d (ver. 17).<sup>21</sup><i class="footnote">According to this remark, the suffix in <span>\u05e2\u05e8\u05d9\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span>\u05ea\u05d1\u05dc</span> \u201cthe world.\u201d V. 17, I. E. seems to be of opinion that it refers to <span>\u05ea\u05d1\u05dc</span>, introducing the other explanation by <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> \u201cSome say.\u201d</i>',
  u'<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span>\u05e2\u05e8\u05d9\u05dd</span> Enemies.<sup>22</sup><i class="footnote"><span>\u05e6\u05e8\u05d9\u05dd\u2550\u05e2\u05e8\u05d9\u05dd</span>. The interchange of <span>\u05e6</span> and <span>\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\xe6an ones, <i>e.g.</i> <span>\u05e2\u05d9\u05e8\u2550\u05e6\u05d9\u05e8</span> \u201cmessenger;\u201d <span>\u05d0\u05e8\u05e2 \u2550 \u05d0\u05e8\u05e5</span> \u201cearth.\u201d A. V., \u201cCities.\u201d</i> Comp. <span>\u05e2\u05e8\u05da</span> \u201cthine enemy\u201d (1 Sam. xxviii. 16). <span>\u05d5\u05de\u05dc\u05d0\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span>\u05d5\u05dc\u05d0 \u05de\u05dc\u05d0\u05d5\u2550\u05d5\u05de\u05dc\u05d0\u05d5</span>. According to others : \u201cthe face of the world will then be filled with cities,\u201d because the Babylonian kings will no longer be the masters of the earth.',
  u'<span>\u05e9\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class="footnote">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span>\u05e9\u05d0\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class="footnote">A. V., \u201cRemnant.\u201d</i> Comp. Lev. xx. 6. The father is meant. <span>\u05e0\u05d9\u05df</span> Son. <span>\u05e0\u05db\u05d3</span> Grandson.<sup>25</sup><i class="footnote">A. V., \u201cNephew.\u201d</i>',
  u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> A well known animal. According to some <span>\u05e7\u05e4\u05d5\u05d3</span> is derived from <span>\u05e7\u05e4\u05d3</span> \u201cto roll\u201d\u2014comp. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI rolled\u201d (xxxviii 12)\u2014on account of its power of rolling itself together. <span>\u05de\u05d8\u05d0\u05d8\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed.',
  u'<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class="footnote">According to I. E. the unchangeable decree of the Lord is called \u201cHis oath;\u201d it is an anthropomorphism.</i> <i>I thought</i>. \u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\u201d',
  u'<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains.',
  u'<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn.',
  u'<i>For the Lord of hosts</i>, etc. \u201cSince the Lord has decreed, who can annul it?\u201d',
  u'<span>.<sup>27</sup><i class="footnote">Here a new chapter commences, according to I. E.</i></span><span>\u05d4\u05de\u05e9\u05d0</span> \u201cThe prophecy\u201d<sup>28</sup><i class="footnote">A. V., \u201cBurden.\u201d</i> or \u201ca parable in the prophetic style,\u201d as is apparent from the words \u201cFor out of the serpent\u2019s root,\u201d etc.',
  u'<span>\u05e6\u05e4\u05e2</span> <i>Cockatrice</i>. It is the same as <span>\u05e6\u05e4\u05e2\u05e0\u05d9</span> (xi. 8); it is more dangerous than the serpent.\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span>\u05e9\u05e8\u05e3 \u05de\u05e2\u05d5\u05e4\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents.',
  u'<span>\u05d1\u05db\u05d5\u05e8\u05d9 \u05d3\u05dc\u05d9\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05ea\u05da</span> <i>And thy remnant</i> Thy children; comp. <span>\u05dc\u05d0\u05d7\u05e8\u05d9\u05ea\u05d5</span> \u201cto his posterity\u201d (Dan. xi. 4).',
  u'<span>\u05d4\u05d9\u05dc\u05d9\u05dc\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \u201cthat the Lord hath founded Zion\u201d (ver. xxxii).<sup>29</sup><i class="footnote">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span>\u05d1\u05d5\u05d3\u05d3</span> <i>Alone</i>. Related to <span>\u05d1\u05bc\u05b8\u05d3\u05b8\u05d3</span> \u201calone.\u201d <span>\u05d1\u05de\u05d5\u05e2\u05d3\u05d9\u05d5</span> <i>In his castles.<sup>30</sup><i class="footnote">A. V., \u201cIn his appointed times.\u201d <span>\u05de\u05d5\u05e2\u05d3</span> admits both meanings: \u201cthe appointed time,\u201d and \u201cthe appointed place.\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone.',
  u'<span>\u05d5\u05de\u05d4 \u05d9\u05e2\u05e0\u05d4 \u05de\u05dc\u05d0\u05db\u05d9 \u05e0\u05d5\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class="footnote">See iii. 12. A. V., \u201cWhat shall one then answer the messengers of the nation.\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them.'],
 [u'<span>\u05d1\u05dc\u05d9\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class="footnote">A. V., \u201cIn the night.\u201d</i> <span>\u05dc\u05d9\u05dc</span> is in the construct state. It is an elliptical expression for \u201cin the night of such and such a day of the week.\u201d<sup>2</sup><i class="footnote">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \u201cthe house,\u201d but not the qualifying genitive. If <span>\u05dc\u05b5\u05d9\u05dc</span> could only be the construct state, the whole sentence, <span>\u05e9\u05d3\u05d3 \u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span>\u05de\u05d5\u05d0\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class="footnote">A. V., \u201cOf Moab.\u201d</i> <span>\u05d1\u05de\u05d5\u05d0\u05d1\u2550\u05de\u05d5\u05d0\u05d1</span>; the preposition <span>\u05d1</span> is omitted.<sup>4</sup><i class="footnote">\u201cAr\u201d and \u201cKir\u201d being proper nouns, cannot govern a genitive; <span>\u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05de\u05d5\u05d0\u05d1</span> are therefore explained by I. E. to be identical with <span>\u05e2\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span>.</i> <span>\u05e0\u05d3\u05de\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class="footnote">A. V., \u201cBrought to silence.\u201d</i> Comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cand I shall destroy\u201d<sup>6</sup><i class="footnote">On Hos. iv. 5, I. E. remarks that <span>\u05d3\u05de\u05d4</span> followed by <span>\u05d0\u05dc</span> signifies \u201cto be similar,\u201d without <span>\u05d0\u05dc</span> \u201cto destroy.\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7.',
  u'<span>\u05d4\u05d1\u05d9\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class="footnote">A. V., \u201cTo Bajith.\u201d</i> <span>\u05d9\u05d5\u05e9\u05d1 \u05d4\u05d1\u05d9\u05ea\u2550\u05d4\u05d1\u05d9\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class="footnote">I. E. does not take \u201cthe high places\u201d as in apposition \u201cto Bajith and Diabon,\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span>\u05d1\u05de\u05d4</span> \u201ca high place,\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span>\u05e0\u05e8\u05d5\u05e2\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span> \u201chis pledge for the debt\u201d<sup>9</sup><i class="footnote"><span>\u05d2\u05e8\u05d5\u05e2\u05d4</span> can be participle passive fem. Kal of <span>\u05d2\u05d3\u05e2</span> \u201cto cut,\u201d or a noun like <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvictory.\u201d (Ex. xxxii. 18); the former is rejected, probably because <span>\u05d5\u05e7\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span>\u05e4\u05bc\u05b0\u05e2\u05d5\u05bc\u05dc\u05b8\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span>\u05e2\u05d6\u05d5\u05d1\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span>\u05d5\u05d1\u05d7\u05d1\u05e8\u05ea\u05d5</span> \u201cAnd with his stripes\u201d (liii. 5) is certainly nearer and more similar to <span>\u05e0\u05b0\u05bc\u05d3\u05d5\u05bc\u05e2\u05b8\u05d4</span> than is <span>\u05d7\u05b2\u05d1\u05b9\u05dc\u05b8\u05ea\u05d5\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span>\u05d1</span> before <span>\u05db\u05dc \u05d5\u05e7\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d1\u05d7\u05d5\u05d1\u2550\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span>, or by extending the force of the preposition before <span>\u05d1\u05dc \u05d3\u05d0\u05e9\u05d9\u05d5</span>, and referring it also to <span>\u05db\u05dc \u05d6\u05e7\u05df</span>.</i> (Ez. xviii. 7). The preposition <span>\u05d1</span> \u201con\u201d before <span>\u05db\u05dc \u05e8\u05d0\u05e9\u05d9\u05d5</span> governs also <span>.<sup>10</sup><i class="footnote">The passage is to be rendered, according to I. E., \u201cAnd on every beard is cutting.\u201d</i></span><span>\u05db\u05dc \u05d6\u05e7\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class="footnote">The words referred to are <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05d0\u05ea \u05e9\u05d3\u05d9</span>, which are equal to <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05de\u05d0\u05ea \u05e9\u05d3\u05d9</span> \u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\u201d</i>',
  u'<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i><sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i> <span>\u05e0\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span>\u05d9\u05d9\u05dc\u05d9\u05dc</span> <i>Shall howl</i>. Comp. <span>\u05d9\u05d9\u05d8\u05d9\u05d1</span> \u201che will do good\u201d<sup>13</sup><i class="footnote">The regular future Hiphil of <span>\u05d9\u05d8\u05d1</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05d8\u05b4\u05d9\u05d1</span>, that of <span>\u05d9\u05dc\u05dc</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05dc\u05b4\u05d9\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly.',
  u'<span>\u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05e2\u05d4 \u05dc\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class="footnote">A. V., \u201cHis life shall be grievous unto him.\u201d</i> \u201cThe soul of Moab shall cry out<sup>15</sup><i class="footnote"><span>\u05d9\u05e8\u05e2\u05d4</span> is derived by I. E. from <span>\u05e8\u05d5\u05e2 \u2550 \u05d9\u05e8\u05e2</span> \u201cto cry out.\u201d</i> unto him,\u201d or \u201cthe soul of every one of the armed soldiers will shout and say.\u201d',
  u'<span>\u05dc\u05de\u05d5\u05d0\u05d1</span> For Moab. <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4 \u05d5\u05e0\u05d5\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class="footnote">A. V., \u201cHis fugitives.\u201d</i> The bars of the country cry, etc.; comp. \u201cHowl, O gate\u201d (xiv. 31); or \u201cHer bars have been brought to Egypt,\u201d<sup>17</sup><i class="footnote">Zoan is, according to Targum and LXX., \u201cTanis\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class="footnote">Against Jerusalem, after having conquered Moab.</i> or \u201cto Zoar<sup>19</sup><i class="footnote">See Gen. xiii. 10, xix. 22.</i> near Sodom\u201d; in either case <span>\u05e2\u05e0\u05dc\u05ea \u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca heifer of three years old\u201dis in apposition to Zoar;<sup>20</sup><i class="footnote">I. E. does not explain why Zoar or Zoan is called \u201ca heifer of three years old.\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4</span> being equivalent to <span>\u05d1\u05d5\u05e8\u05d7\u05d9\u05d4</span> \u2014not to <span>\u05d1\u05e8\u05d5\u05d7\u05d9\u05d4</span> for how could a participle passive be formed of a neuter verb!\u2014\u201cher fugitive men came to Zoar.\u201d <span>\u05d9\u05e2\u05e2\u05e8\u05d5</span> <i>They shall raise up</i>. The second <span>\u05e2</span> is not radical, but the reduplication of the radical <span>\u05e2</span>. The form is irregular.<sup>21</sup><i class="footnote">The regular Polel of <span>\u05e2\u05d5\u05e8</span> is <span>\u05d9\u05b0\u05e2\u05b9\u05e8\u05b5\u05e8\u05d5\u05bc</span>.</i>',
  u'<i>Nimrim</i>. Name of a place.<sup>22</sup><i class="footnote">It is not clear whether I. E. takes only <span>\u05e0\u05de\u05e8\u05d9\u05dd</span> or <span>\u05de\u05d9 \u05e0\u05de\u05e8\u05d9\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span>\u05de\u05e9\u05de\u05d5\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class="footnote">A. V., \u201cDesolate.\u201d</i> It is a noun; for were it participle Hiphil of a verb <span>(\u05e9\u05de\u05dd) \u05e2\u05f4\u05e2</span>, the <span>\u05e9</span> would have Hirek <span>(\u05de\u05b0\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05b9\u05ea)</span>.',
  u'<span>\u05d9\u05ea\u05e8\u05d4</span> <i>Abundance</i>. A noun. <span>\u05e2\u05e9\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span>\u05d5\u05e4\u05e7\u05d3\u05ea\u05dd</span> <i>And that which they have laid up</i>. Comp. <span>\u05e4\u05e7\u05d3\u05d5\u05df</span> \u201cthat which hath been delivered him to keep\u201d (Lev. v. 23).\u2014\u201cThey will carry their treasures to the willows of the brook, to hide them there,\u201d or better \u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\u201d that is, they will carry their property to another place, where it may be kept for them.',
  u'<span>\u05e2\u05d3</span> <i>Unto</i>. To be repeated before <span>\u05d1\u05d0\u05e8 \u05d0\u05dc\u05d9\u05dd</span> \u201cunto Beer Elim.\u201d',
  u'<span>\u05d3\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span>\u05e0\u05d5\u05e1\u05e4\u05d5\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class="footnote">A. V., \u201cMore.\u201d</i> Supply <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils;\u201d comp. <span>\u05de\u05dc\u05d5\u05ea \u05e2\u05d6\u05d5\u05ea\u2550\u05e2\u05d6\u05d5\u05ea</span> \u201cimpertinent words\u201d (Prov. xviii. 23). <span>\u05db\u05d9 \u05d0\u05e9\u05d9\u05ea</span> <i>For I will bring</i>. To be repeated before <span>\u05dc\u05e4\u05dc\u05d8\u05ea</span>: \u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\u201d'],
 [u'<span>\u05db\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class="footnote">A. V., \u201cThe lamb.\u201d</i> A species of camel, that runs swiftly; comp. <span>\u05d4\u05db\u05e8\u05d9</span> \u201cthe swift messenger\u201d<sup>2</sup><i class="footnote">Literally, \u201cthe rider on the dromedary\u201d or \u201cits leader.\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span>\u05d4\u05db\u05e8</span> \u201cthe dromedary,\u201d is called <span>\u05de\u05d5\u05e9\u05dc \u05d0\u05e8\u05e5</span> \u201cthe ruler of the earth,\u201d because its strides over the ground are the greatest;<sup>3</sup><i class="footnote">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span>\u05db\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class="footnote">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \u201cThe dromedary of the ruler of the land.\u201d According to this opinion, we must assume that the word <span>\u05db\u05e8</span> \u201cdromedary\u201d is here used instead of <span>\u05db\u05e8\u05d9</span> \u201cthe rider.\u201d</i>',
  u'<span>\u05d5\u05d4\u05d9\u05d4</span> <i>And he</i><sup>5</sup><i class="footnote">A. V., \u201cIt.\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32.',
  u'<i>Take counsel</i>, etc. The prophet says to Moab, \u201cBefore this misfortune befalls thee, take counsel for thyself.\u201d <span>\u05e4\u05dc\u05d9\u05dc\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201ceating\u201d (1 Kings xxi. 32); comp. <span>\u05e4\u05dc\u05d9\u05dc\u05d9\u05dd</span> \u201cjudges\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span>\u05e0\u05d3\u05d7\u05d9\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class="footnote">The difference between <span>\u05e0\u05d3\u05d7</span> and <span>\u05e0\u05d5\u05d3\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee.',
  u'<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class="footnote">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span>\u05d4\u05de\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span>\u05de\u05e6\u05e5</span> \u201cto suck,\u201d or \u201cto press; comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cYou press out\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class="footnote">The plural of the verb <span>\u05ea\u05de\u05d5</span> does not agree with the singular <span>\u05e8\u05d5\u05de\u05e1</span>; I. E. supplies therefore the word <span>\u05de\u05d7\u05e0\u05d5\u05ea</span> \u201carmies,\u201d as the noun governing the genitive <span>\u05e8\u05d5\u05de\u05dd</span> \u201cof the oppressor.\u201d</i>',
  u'<span>\u05d1\u05d7\u05e1\u05d3</span> For the piety<sup>9</sup><i class="footnote">The throne will be established as a reward for the piety of Hezekiah. A. V., \u201cIn mercy,\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span>\u05de\u05d4\u05d9\u05e8</span> <i>Quick</i>.<sup>10</sup><i class="footnote">A. V., \u201chasting.\u201d</i> Root <span>\u05de\u05d4\u05e8</span> \u201cto be quick;\u201d comp. <span>\u05de\u05d4\u05e8\u05d4</span> \u201cquickly.\u201d',
  u'<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span>\u05e0\u05d0</span> <i>Proud</i>. The omission of the <span>\u05d4</span> is irregular.<sup>11</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span> \u201cto be proud.\u201d Kimchi compares <span>\u05e0\u05bc\u05b5\u05d0\u05b6\u05d4 \u2550 \u05e0\u05bc\u05b5\u05d0</span> with <span>\u05e8\u05b5\u05e2\u05b6\u05d4 \u2550 \u05e8\u05b5\u05e2\u05b7</span> \u201cfriend.\u201d</i> <span>\u05dc\u05d0 \u05db\u05df \u05d1\u05d3\u05d9\u05d5</span> <i>His branches</i><sup>12</sup><i class="footnote">A. V., \u201clies.\u201d \u201cBranches\u201d is a figurative expression for \u201cchildren:\u201d the meaning of the whole phrase is, \u201chis children will not be as proud as he is.\u201d</i> <i>will not be so</i>. Comp. <span>\u05d1\u05d3\u05d9\u05dd</span> \u201cbranches\u201d (Ez. xvii. 6). Others render <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dand <span>\u05db\u05df</span> \u201cright\u201d; comp. Num. xxvii. 7. As to <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dcomp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy words\u201d (Job xi. 3).',
  u'<span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9 \u05e7\u05d9\u05e8 \u05d7\u05e8\u05e9\u05ea \u05ea\u05d4\u05d2\u05d5 \u05d0\u05da \u05e0\u05db\u05d0\u05d9\u05dd</span> Some explain, \u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cfoundations,\u201d comp. the Chald\xe6an <span>\u05d0\u05bb\u05e9\u05c1\u05b7\u05d9\u05b8\u05d0</span> \u201cthe foundations\u201d (Ezra iv. 12). I, however, prefer to connect <span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9</span> with <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cflagons\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\u2014\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\u201d<sup>13</sup><i class="footnote">In both explanations the words <span>\u05d0\u05da \u05e0\u05d1\u05d0\u05d9\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span>\u05d4\u05b6\u05dd</span> \u201cthey,\u201d that is the foundations; in the second <span>\u05d0\u05e0\u05d7\u05e0\u05d5</span> \u201cwe.\u201d</i>',
  u'<span>\u05e9\u05d3\u05de\u05d5\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class="footnote">A. V., \u201cFields.\u201d</i> Comp.Deut.xxxii.32. <span>\u05d0\u05de\u05dc\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class="footnote">A. V., \u201cLanguish.\u201d</i> Each of them languisheth.<sup>16</sup><i class="footnote">See c. ii., Note 18.</i> <span>\u05d1\u05e2\u05dc\u05d9 \u05e0\u05d5\u05d9\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class="footnote">A. V., \u201cThe lords of the heathen.\u201d</i> Comp.<sup>18</sup><i class="footnote">The instances quoted are to prove the use of the plural of nouns denoting \u201cmaster\u201d or \u201clord\u201d in reference to an individual.</i> <span>\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d5\u05e1\u05e3</span> \u201cthe master of Joseph\u201d (Gen. xxxix. 20). <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cto his owner\u201d (Ex. xxi. 34). The king<sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cThe kings of Assyria are meant,\u201d but the instances quoted by I. E. show that <span>\u05d1\u05e2\u05dc\u05d9</span> signifies \u201cchief,\u201d not \u201cchiefs.\u201d We must therefore read either <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05dc\u05da \u05d0\u05e9\u05d5\u05e8</span>, \u201cAnd this is the king of Assyria,\u201d or <span>\u05d0\u05d5 \u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cor the kings of Assyria are meant thereby.\u201d In the latter case a second explanation is given, which leaves to the plural <span>\u05d1\u05e2\u05dc\u05d9</span> its proper meaning \u201cchiefs.\u201d</i> of Assyria is meant by <span>\u05d1\u05e2\u05dc\u05d9 \u05d4\u05e0\u05d5\u05d9\u05dd</span> \u201cthe chief of nations.\u201d <span>\u05d4\u05dc\u05de\u05d5</span> <i>Have broken down</i>. Root <span>\u05d4\u05dc\u05dd</span> \u201cto smite;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d4</span> \u201cAnd she smote\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span>\u05e9\u05dc\u05d5\u05d7\u05ea\u05d9\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class="footnote">A. V., \u201cHer branches.\u201d</i> Comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da \u05e4\u05e8\u05d3\u05e1 \u05d3\u05de\u05d5\u05e0\u05d9\u05dd</span> \u201cthy plants an orchard of pomegranates\u201d (Song iv. 13). <span>\u05e0\u05d8\u05e9\u05d5</span> <i>They spread</i>. Comp. <span>\u05e0\u05d8\u05d5\u05e9\u05d9\u05dd</span> \u201cspread\u201d (2 Sam. xxx. 16).',
  u'<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span>\u05e2\u05dc</span> \u201cfor.\u201d<sup>21</sup><i class="footnote">Before <span>\u05e0\u05e4\u05df</span> \u201cFor the vine of Sibma.\u201d</i> <span>\u05d0\u05e8\u05d9\u05d5\u05da</span> <i>I will water thee</i>. An irregular form; <span>\u05d9</span> is instead of <span>\u05d5</span>, and <span>\u05d5</span> instead of <span>\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span>\u05e7\u05d9\u05e6\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span>\u05d4\u05d9\u05d3\u05d3 .(\u05e7\u05b7\u05d9\u05b4\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>',
  u'<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class="footnote">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> <i>He will shout</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cblowing the trumpet\u201d (Lev. xxiii. 24); <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> is Polel of a verb <span>\u05d4\u05d9\u05d3\u05d3</span>.<sup>24</sup><i class="footnote">Root <span>\u05e8\u05d5\u05e2</span> \u201cto shout.\u201d</i> <span>\u05e2\u05f4\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>',
  u'<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking.',
  u'<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span>\u05d5\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc</span> \u201cAnd he shall not prevail.\u201d The second explanation is preferable.<sup>25</sup><i class="footnote">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>',
  u'<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class="footnote">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \u201chath spoken,\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding.',
  u'<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class="footnote">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span>\u05d5\u05e0\u05e7\u05dc\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201cShall be diminished, and but very few will remain.<sup>28</sup><i class="footnote">A. V., \u201cShall be contemned, with all that great multitude.\u201d</i> <span>\u05dc\u05d0 \u05db\u05d1\u05d9\u05e8</span> \u201cNot great,\u201d<sup>29</sup><i class="footnote">A. V., \u201cFeeble.\u201d</i> quantitative; comp. <span>\u05db\u05d1\u05d9\u05e8\u05d9\u05dd</span> \u201cmany\u201d (Job xxxiv. 24), or \u201cNot great,\u201d qualitative; the meaning of the phrase is \u201cthere will not be left of them any great man;\u201d comp. <span>\u05db\u05d1\u05d9\u05e8</span> \u201cgreat\u201d (Job xxxvi. 5).'],
 [u'<span>\u05de\u05d5\u05e1\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class="footnote">Hiphil of <span>\u05e1\u05d5\u05e8</span> \u201cto depart;\u201d <span>\u05de\u05d5\u05e1\u05e8</span> is participle Hophal: \u201ccaused to depart,\u201d or \u201ctaken away.\u201d</i><span>\u05d4\u05e1\u05d9\u05e8</span> \u201cHe took away\u201d (xviii. 5). <span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cDamascus is taken away from being a city.\u201d Join <span>\u05de\u05d5\u05e1\u05e8</span> with the feminine noun <span>\u05d3\u05de\u05e9\u05e7</span>, although it has a masculine form. More correctly, however, <span>\u05d3\u05de\u05e9\u05e7</span> may be taken as equal to <span>\u05e2\u05dd \u05d3\u05de\u05e9\u05e7</span> \u201cthe people of Damascus,\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cThe people of Damascus will be taken away from the city.\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class="footnote">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cand she will be,\u201d is used. <span>\u05de\u05e2\u05d9</span> <i>Heap</i>. Comp. <span>\u05dc\u05e2\u05d9\u05d9\u05dd</span> \u201cto heaps\u201d (Ps. lxxix. 1); the <span>\u05de</span> is not radical.',
  u'<i>The cities</i>, etc. This was caused by the king of Assyria.',
  u'<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class="footnote">According to the Hebrew text: \u201cWhen Sennacherib came, he took <span>(\u05ea\u05e4\u05e9)</span> Damascus and also Samaria with its fortresses.\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span>\u05ea\u05e4\u05e9</span>, the Niphal <span>\u05e0\u05ea\u05e4\u05e9\u05d4</span>, and translate \u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \u201cThe glory of Jacob shall be made thin\u201d (ver. 4). Others explain, \u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\u201d<sup>5</sup><i class="footnote"><span>\u05db\u05db\u05d1\u05d5\u05d3 \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is, according to this explanation, to be translated by \u201cas if it were a glory for the children of Israel,\u201d or \u201cnearly a glory,\u201d etc. For both significations of the prefix <span>\u05db</span> a sufficient number of instances can be adduced.</i>',
  u'<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity.',
  u'<i>And it shall be</i>, the first time.<sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span>\u05db\u05d0\u05e1\u05e3 \u05e7\u05e6\u05d9\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span>\u05d4\u05e7\u05d5\u05e6\u05e8</span> \u201cthe harvestman,\u201d must be supplied before <span>\u05e7\u05e6\u05d9\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class="footnote">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span>\u05e8\u05e4\u05d4\u2550\u05e8\u05e4\u05d0</span> \u201cto be weak,\u201d or from some other source.</i>',
  u'<span>\u05db\u05e0\u05d5\u05e7\u05e3</span> <i>As the shaking of</i>. Comp. <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he will cut down\u201d (x. 34); <span>\u05d9\u05e0\u05e7\u05d5\u05e4\u05d5</span> \u201clet them kill\u201d (xxix. 1). <span>\u05d0\u05de\u05d9\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe uppermost bough.\u201d</i> Comp. <span>\u05d4\u05d0\u05de\u05d9\u05e8\u05da</span> \u201cHe hath exalted thee\u201d (Deut. xxvi. 18); the word <span>\u05d0\u05de\u05d9\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABMAEoDASIA\nAhEBAxEB/8QAHAABAAMAAwEBAAAAAAAAAAAAAAUHCAQGCQED/8QAMBAAAQMDBAEDAwMDBQAAAAAA\nAQIDBAAFEQYHEiEIEzFBFCJRMmGBCRUjJEJicXL/xAAUAQEAAAAAAAAAAAAAAAAAAAAA/8QAFBEB\nAAAAAAAAAAAAAAAAAAAAAP/aAAwDAQACEQMRAD8A2XSlKBSlKBSlKBUFuFNutt0BqK42Fr1btFtU\nl6C3w5830tKU2OPzlQHXzU7VX+Q9v3cutgt8Daa4wrbJdfULhJfcShaG8DjwKkqx3nJHfXXvQYb8\nXtQyG/IK36q1BrWPZ0F5bt0nXGaUfWBfRbUT+rkognlhI48iRgV6RxL9YpkVmXEvVtkR3kJcadal\nIUhxChkKSQcEEEEEVlzRPhfaVk3LcXVs65XF9frPsWsJZa5lWVAuLSVOA/kJbPdX3A2g2ygwWIUf\nRVpDMdpLTYW1zVxSMDKlEqUcD3JJPzQd5pSlApSlApSlApSuPc465lukxG5DsZb7K20vNHC2yoEc\nkn4IzkUFc7f746G1vuXedBWORIcuFsC1JkqSn6aWEFKV+ioKyrion4wQCpJI7qzq81fES3ahtvlF\nZbbDQpuVBkSWbijlhIaQ2tLoV+e/b/lxr0qoFKUoFKhNKau0vqsTDpq/227/AETxZk/SSEuekvJG\nFYPWcHB9jjrNR+4u4mjtAWSXddTXyJFEZHIRg6kyHlEfahtvOVKOOvj3JIAJAdrpXRNjtzrLuxod\nGprQw7EUl5UeXEdUFLjupAJSSPcEEEHrIPsDkCd17q+waH0xN1DqKe1EhxGVOEFaQt0gdIbBI5LJ\nwAPkkUE9SsNa68odf7pSImidqdNzbJcJr5CXmJYdlvpSnlxT9qQyAApSlZPQ90jObT8Ldc7jXy56\n10huO7NlXCwPs4dktp9RhSy4lbS1A/cDwCk4B65HOONBVsdmfof+ogtmIhptq73FS1Aoyl1qUzzW\nR8ghaj2P9yfx0dyVjnzXi3Cx+Q+2GsoEtcd570orKkEZSpiUFnr5BEkAg9EZH5rY1ApSq/333Tse\n0+i1366/6iU8r0oEFCwHJLn7An9KcgqPwMfJAIYI0ltnuzGl7iwtAyZzyNOyFWy6/wBvdW25OCH1\nDi0kdrI9Ir4g5x13ywYbT+x28Oorp9LH2/1Ey8s8lO3GIuI3+SS49xH5+c/ya2b4gQZ+nNg7pry+\n8590v8mXfpKgtJdeSAcAnpPJRQpf7ep3jsDqDHl7MlbUXjVrGh0InwbzHgIYMpS2A0+h1xC1L4gl\nQDCkkADtST1nFBmx/a/erQ+tXNNW2zajiXSW0Wg5aVuelKaKcqAdbwlScZyCeuwcVdmyHi9rDUd2\niXzeWVNatkRQcYtL8z13pORkhago+knpOQPuPY+3Ga1BsPuAnc7a+1aw+h+geleo3IjglSUONrKD\nxUQMpOAoe+M4zkGu80HnL5Aba6v2L3Xc1fotqdAsJkGRabnFSVJh+oCFR1kghOOSkAKzzRj3PIC+\nPAPTWsolu1drbViJqDqR+OthczPrSi36qlvK5DPEl0BJz393WMGtRUoMree1um3HUO1TFuiylTHL\nu+yzJYT6haUpUfADeDyUePIf+D0c1qmvikIUUqUlJKDlJI9jgjI/gkfzX2gxrrzyo3OuF2n6Z0Pt\nhLtlyjSDGc+qYdmS2ySQj/ClICHD0Qk8x7gcveq30fsVvXu9rRF1161ebdDdd9SZcL2VNuhBXhSG\nmVfcFYB4p4pQAB2Bxz6JUoOJZrZAs1piWm1RGokGGylmOw2MJbQkYCR/AqNd0dpNzTs/Tp03aUWi\n4KUuZCbiIQ0+tWCpakpABUSAeXvkA5yBU7Sg4VjtNssdpj2mzW+Lb4EZPBmNGaDbbYznpI6HZJ/7\nJNc2lZg/qKNSRtjZ5bN0uEdtucptyKy9xZkBaR24nH3FODx765K989Boa/6s0rp7P9/1NZbTxxn6\n2c0xjPt+tQ96lmHmpDDb7DqHWnEhbbiFBSVJIyCCPcEfNY78d/GLbfV2g7FrC/yL9LfkIS6/CEtD\ncZzKQeJ4oDgGT8LB/etgwIkaBBjwYbCGI0dpLTLSBhKEJGEpA/AAAoP2pSlB/9k=\n"> \u201cchief.\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \u201cberries.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class="footnote"><span>\u05e4\u05d5\u05e8\u05d9\u05d4</span> is not an attribute to <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, because it is feminine, while <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch\u201d is masculine, but to the noun referred to by the pronoun <span>\u05d4\u05b8</span> \u201cher,\u201d that is, \u201cthe olive tree.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> means accordingly, \u201cIn the branches of her that is fruitful.\u201d A. V., \u201cIn the outmost fruitful branches thereof.\u201d</i>',
  u'<span>\u05d9\u05e9\u05e2\u05d4 \u05d4\u05d0\u05d3\u05dd \u05e2\u05dc \u05e2\u05e9\u05d4\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class="footnote">It is remarkable that I. E. makes a similar remark on all passages where the verb <span>\u05e9\u05e2\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord.',
  u'<span>\u05d5\u05d4\u05d7\u05de\u05e0\u05d9\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class="footnote">A. V., \u201cNor the images.\u201d</i> The <span>\u05e0</span> is not radical; comp. <span>\u05e8\u05d7\u05de\u05e0\u05d9\u05d5\u05ea</span> \u201cmerciful\u201d (Lam. iv. 10). <span>\u05d7\u05de\u05e0\u05d9\u05dd</span> are images made like chariots in honour of the sun <span>(\u05d7\u05b7\u05de\u05bc\u05b8\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3).',
  u'<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \u201cthey\u201d the Canaanites are meant. <span>\u05d4\u05d7\u05e8\u05e9</span> <i>The tree</i>.<sup>13</sup><i class="footnote">A. V., \u201cBough.\u201d</i> Comp. Ezek. xxxi. 3. <span>\u05d5\u05d4\u05d0\u05de\u05d9\u05e8</span> \u201cAnd the uppermost branch.\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class="footnote">This remark is caused by the change of the number from the plural in <span>\u05e2\u05e8\u05d9 \u05de\u05e2\u05d6\u05d5</span> \u201chis strong cities,\u201d to the singular in <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cAnd she shall be.\u201d</i>',
  u'<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span>\u05e0\u05e2\u05de\u05e0\u05d9\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201cto flourish.\u201d A. V., \u201cpleasant.\u201d</i> <span>\u05d6\u05e8</span> means likewise \u201cgrowing quickly.\u201d <span>\u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05e9\u05d5\u05e8\u05e7 \u05d6\u05e8 \u2550 \u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05d6\u05e8</span> \u201cAnd a branch of a thriving vine-tree.\u201d<sup>16</sup><i class="footnote">A. V., \u201cWith strange slips.\u201d</i>',
  u'<span>\u05ea\u05e9\u05d2\u05e9\u05d2\u05d9</span> <i>Thou shalt make to grow</i>. Root <span>\u05e9\u05e0\u05d0</span> \u201cto be large;\u201d comp. <span>\u05e9\u05e0\u05d9\u05d0</span> \u201cgreat.\u201d \u201cThou shalt make it to grow quickly.\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class="footnote">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span>\u05e0\u05d3</span> There will depart.<sup>18</sup><i class="footnote">A. V., \u201cShall be a heap.\u201d</i> <span>\u05e7\u05e6\u05d9\u05e8</span> <i>The branch</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe harvest.\u201d</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cin my branch\u201d (Job xxix. 19).',
  u'<span>\u05e0\u05d7\u05dc\u05d4</span> <i>Sore</i>.<sup>20</sup><i class="footnote">A. V., \u201cGrief\u201d</i> Supply <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d to which the word is an attribute <span>(\u05de\u05db\u05d4 \u05e0\u05d7\u05dc\u05d4 \u2550 \u05e0\u05d7\u05dc\u05d4)</span>, \u201ca sore plague;\u201d comp. <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5</span> \u201cand their meat plenteous\u201d (Hab. i. 16) \u2550 <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4</span>.<span><sup>21</sup><i class="footnote">The assumption of the ellipsis of <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d is based on the difference in respect to the genders of the noun <span>\u05d9\u05d5\u05dd</span> (masc.), and the adjective <span>\u05e0\u05d7\u05dc\u05d4</span> (fem.); the same is the case in <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d1\u05e8\u05d9\u05d0\u05d4</span>, which is explained by I. E. to be equal to <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4 \u05d1\u05e8\u05d9\u05d0\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span>\u05d5\u05db\u05d0\u05d1 \u05d0\u05e0\u05d5\u05e9</span> \u201cand of desperate sorrow;\u201d with <span>\u05d0\u05e0\u05d5\u05e9</span> con-connect <span>\u05d5\u05d9\u05d0\u05e0\u05e9</span> \u201cand it was very sick\u201d (2 Sam. xii. 15). \u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\u201d',
  u'<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span>\u05d9\u05e9\u05d0\u05d5\u05df</span> <i>That make a rushing</i>. It is of the same root <span>(\u05e9\u05d0\u05d4)</span> as <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise.\u201d The <span>\u05e0</span> in <span>\u05e9\u05d0\u05d5\u05df</span> is not radical;<sup>22</sup><i class="footnote">Root <span>\u05e9\u05d0\u05d4</span> \u201cto rush.\u201d</i> the form of the noun is like that of <span>\u05d6\u05d3\u05d5\u05df</span> \u201cpride\u201d (Prov. xi. 2).',
  u'<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i>',
  u'<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class="footnote">By this remark, I. E. meant perhaps to say that \u201ceventide\u201d is to be considered as a figurative expression, signifying \u201cdistress,\u201d \u201canxiety.\u201d</i> <span>\u05d1\u05dc\u05d4\u05d4</span> <i>Trouble</i>. Comp. <span>\u05d1\u05dc\u05d4\u05d5\u05ea</span> \u201cterror\u201d (Ez. xxvi. 21); <span>\u05d1\u05d4\u05dc\u05d4 \u2550 \u05d1\u05dc\u05d4\u05d4</span> like <span>\u05db\u05d1\u05e9 \u2550 \u05db\u05e9\u05d1</span> \u201clamb.\u201d <i>And he is not</i>. \u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class="footnote">See c. xvi., note 27.</i>'],
 [u'<span>\u05d4\u05d3\u05d9</span> <i>Oh !</i><sup>1</sup><i class="footnote">A. V., \u201cWoe.\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span>\u05e6\u05dc\u05e6\u05dc</span> <i>Shadowing</i>. Reduplication of <span>\u05e6\u05dc</span> \u201cshadow.\u201d A shady land is identical with \u201ca wide land.\u201d<sup>2</sup><i class="footnote">The idea of connecting \u201cshady\u201d with \u201cwide,\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class="footnote">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>',
  u'<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \u201cthe rivers\u201d mentioned before, <span>\u05e0\u05d5\u05d9 \u05de\u05de\u05e9\u05da \u05d5\u05de\u05d5\u05e8\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class="footnote">A. V., \u201cScattered and peeled.\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span>\u05de\u05df \u05d4\u05d5\u05d0</span> <i>From thence</i>.<sup>5</sup><i class="footnote">A. V., \u201cFrom their beginning.\u201d</i> From that people, or from those rivers.<sup>6</sup><i class="footnote"><span>\u05de\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u2550 \u05de\u05df \u05d4\u05d5\u05bc\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span>\u05d4\u05d5\u05d0</span> a reference to the plural <span>\u05e0\u05d4\u05e8\u05d9</span> \u201crivers,\u201d is very strange. Instead of <span>\u05e0\u05d4\u05e8\u05d9</span> we have perhaps to read <span>\u05e2\u05b5\u05d1\u05b6\u05e8 \u05e0\u05d4\u05e8\u05d9</span></i> <span>\u05e0\u05d5\u05d9 \u05e7\u05d5 \u05e7\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class="footnote">A. V., \u201cA nation meted out.\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span>\u05d5\u05de\u05d1\u05d5\u05e1\u05d4</span> And therefore it is trodden down. <span>\u05d1\u05d6\u05d0\u05d5</span> <i>They have spoiled</i>. <span>\u05d0</span> is to replace the second <span>\u05d6</span> of the root which is omitted; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are thin\u201d<sup>8</sup><i class="footnote">Root <span>\u05d3\u05dc\u05dc</span> \u201cto be poor.\u201d <span>\u05d3\u05dc\u05dc\u05d5 \u2550 \u05d3\u05dc\u05d9\u05d5</span> as <span>\u05d1\u05d6\u05d6\u05d5 \u2550 \u05d1\u05d5\u05d0\u05d5</span>.<br>8a I. E. himself is of opinion that <span>\u05d1\u05bc\u05b8\u05d6\u05d5\u05bc \u2550 \u05d1\u05d6\u05d0\u05d5</span>. See Moznaim, sub voce, <span>\u05d4\u05de\u05ea\u05d7\u05dc\u05e4\u05d9\u05dd</span>, and Zahoth, On the Numerals, sub voce <span>\u05e2\u05e9\u05e8\u05d9\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \u201ckings;\u201d comp. \u201cThe water of the river\u201d<sup>9</sup><i class="footnote">To this phrase Isaiah adds the explanation: \u201cThe king of Assyria.\u201d</i> (viii. 7).',
  u'<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib.',
  u'<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class="footnote">In order to remove the anthropomorphism, \u201cGod takes rest,\u201d I. E. substitutes for \u201cGod,\u201d or the pronoun referring to Him, the word <span>\u05e9\u05db\u05d9\u05e0\u05d4</span> (lit. \u201cdwelling,\u201d) \u201cthe divine glory revealed in His works.\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span>\u05d5\u05d0\u05d1\u05d9\u05d8\u05d4</span> \u201cAnd I shall see.\u201d<sup>11</sup><i class="footnote">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span>\u05de\u05db\u05d5\u05e0\u05d9</span> instead of <span>\u05d1\u05de\u05db\u05d5\u05e0\u05d9</span>\u2014the word is quoted by I. E. without <span>\u05d1</span>\u2014and explained by this remark, the exceptional construction of the verb <span>\u05d4\u05d1\u05d9\u05d8</span> with a noun without the preposition <span>\u05d1</span>; he says that it has the meaning of <span>\u05e8\u05d0\u05d4</span> \u201cto see,\u201d which governs the accusative.</i> <span>\u05de\u05db\u05d5\u05e0\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span>\u05d0\u05d5\u05d9\u05e8 \u05e6\u05d7 \u2550 \u05e6\u05d7</span> \u201cPure air.\u201d<sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i><sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i> <span>\u05e2\u05dc\u05d9 \u05d0\u05d5\u05e8</span> <i>After rain</i>. Comp. <span>\u05e2\u05e0\u05df \u05d0\u05d5\u05e8\u05d5</span> \u201cthe cloud of his rain\u201d<sup>13</sup><i class="footnote">A. V., \u201cHis bright cloud.\u201d</i> (Job xxxvii. 11). The sun is also called <span>\u05d0\u05d5\u05e8</span>, the moon too,\u2014comp. <span>\u05d0\u05d5\u05e8\u05d9\u05dd \u05d2\u05d3\u05d5\u05dc\u05d9\u05dd</span> \u201cgreat luminaries\u201d<sup>14</sup><i class="footnote">Sun and moon.</i> (Ps. cxxxvi. 7)\u2014because they are the cause of the rain,<sup>14a</sup><i class="footnote">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty.',
  u'<span>\u05e0\u05d5\u05de\u05dc</span> <i>Ripening</i>, Comp. <span>\u05d5\u05d9\u05d2\u05de\u05dc</span> \u201cAnd it ripened\u201d (Num. xvii. 23). <span>\u05d9\u05d4\u05d9\u05d4 \u05e0\u05e6\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span>\u05d4\u05d6\u05dc\u05d6\u05dc\u05d9\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span>\u05d4\u05e0\u05d8\u05d9\u05e9\u05d5\u05ea</span> The large branches, that spread <span>(\u05e0\u05d8\u05e9)</span> widely. <span>\u05db\u05e8\u05ea \u2550 \u05d4\u05ea\u05d6</span> \u201cHe cut.\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class="footnote">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span>\u05d7\u05de\u05e7 \u05e2\u05d1\u05e8</span> \u201cHath gone, passed by\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\u201d',
  u'<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span>\u05dc\u05e2\u05d9\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span>\u05e9\u05c1\u05b5\u05e9\u05c1</span> (Est. i. 6), and <span>\u05e9\u05c1\u05b7\u05d9\u05b4\u05e9\u05c1</span> <span>(1</span> Chron. xxix. 2), \u201cmarble.\u201d <span>\u05d5\u05e7\u05e5</span> <i>And shall summer</i>. Comp. <span>\u05e7\u05d9\u05e5</span> \u201csummer\u201d (Gen. viii. 22). <span>\u05ea\u05d7\u05e8\u05e3</span> <i>Shall winter</i>. Comp. <span>\u05d4\u05b9\u05e8\u05b6\u05e3</span> \u201cwinter\u201d (Gen. viii. 22).\u2014The beasts will remain there to eat the corpses of the killed.',
  u'<span>\u05e9\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\u2014\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\u201d etc.<sup>16</sup><i class="footnote">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)'],
 [u'<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees.',
  u'<span>\u05d5\u05e1\u05db\u05e1\u05db\u05ea\u05d9</span> <i>And I will set</i>. Comp. <span>\u05d9\u05e1\u05db\u05e1\u05da</span> \u201cHe will set up\u201d (ix. 10).',
  u'<span>\u05d5\u05e0\u05d1\u05e7\u05d4</span> <i>And shall fail</i>. Root <span>\u05d1\u05e7\u05e7</span> \u201cto empty.\u201d Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> \u201cmaketh empty\u201d (xxiv. 1). <span>\u05e0\u05d1\u05e7\u05d4</span> is Niphal of <span>\u05d1\u05e7\u05e7</span>, and is formed like <span>\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be wound about\u201d<sup>1</sup><i class="footnote">The regular form of the Niphal third person fem. sing. past of <span>\u05d1\u05e7\u05e7</span> and <span>\u05e1\u05d1\u05d1</span> is <span>\u05e0\u05b8\u05e1\u05b7\u05d1\u05bc\u05b8\u05d4 \u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4</span>, but the reduplication is very often neglected in the verbs <span>\u05e2\u05d9\u05e2</span>. Comp. <span>\u05d9\u05b8\u05d6\u05b0\u05de\u05d5\u05bc ,\u05d5\u05b0\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> (Gen. xi. 6,7) from <span>\u05d1\u05dc\u05dc</span> and <span>\u05d6\u05d8\u05dd</span>.</i> (Ez. xli. 7). <span>\u05d0\u05d8\u05d9\u05dd</span> <i>Charmers</i>. Comp. <span>\u05d0\u05d8</span> \u201csoftly\u201d (1 Kings xxi. 27); <span>\u05d0\u05d8\u05d9\u05dd</span> signifies \u201cthings that are done secretly.\u201d',
  u'<span>\u05d5\u05e1\u05db\u05e8\u05ea\u05d9</span> <i>And I will give over</i>. The <span>\u05db</span> is here, according to some, substituted for <span>\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand were stopped\u201d<sup>2</sup><i class="footnote">The second explanation is not different from the first in substance, but in the wording, because after all <span>\u05e1\u05db\u05e8</span> means the same as <span>\u05e1\u05d2\u05e8</span> \u201cto shut,\u201d \u201cto stop,\u201d \u201cto deliver up,\u201d whether we say that the former is derived from the latter by the change of <span>\u05d2</span> into <span>\u05db</span> or not.</i> (Gen. viii. 2). <span>\u05d0\u05d3\u05e0\u05d9\u05dd \u05e7\u05e9\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class="footnote">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria.',
  u'<span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class="footnote">A. V., \u201cAnd shall fail,\u201d \u201cfaileth.\u201d</i> Comp. <span>\u05dc\u05e9\u05d5\u05e0\u05dd \u05d1\u05e6\u05de\u05d0 \u05e0\u05e9\u05ea\u05d4</span> \u201ctheir tongue is dry for thirst\u201d (xli. 17).',
  u'<span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5</span> <i>And shall leave.<sup>5</sup><i class="footnote">A. V., \u201cAnd they shall turn far away.\u201d</i></i>. <span>\u05d0</span> is epenthetic. <span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5 \u05e0\u05d4\u05e8\u05d5\u05ea</span> \u201cAnd the people will leave the rivers.\u201d<sup>6</sup><i class="footnote">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span>\u05d3\u05dc\u05dc\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class="footnote">A. V., \u201cShall be emptied.\u201d</i> Comp. <span>\u05d3\u05dc</span> \u201cpoor\u201d (Lev. xiv. 21). <span>\u05d9\u05d0\u05d5\u05e8\u05d9 \u05de\u05e6\u05d5\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe rivers of defence.\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span>\u05e7\u05e0\u05d4 \u05d5\u05e1\u05d5\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span>\u05e7\u05de\u05dc\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class="footnote">A. V., \u201cShall wither.\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9).',
  u'<span>\u05e2\u05e8\u05d5\u05ea</span> Some compare it with <span>\u05de\u05ea\u05e2\u05e8\u05d4</span> \u201cspreading himself\u201d (Ps. xxxvii. 35), and say that it means \u201cgreen;\u201d<sup>10</sup><i class="footnote">A. V., \u201cThe paper reeds.\u201d</i> \u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\u201d Others, \u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class="footnote"><span>\u05e2\u05e8\u05d4</span> \u201cto be naked,\u201d \u201cto be without the covering;\u201d <span>\u05e2\u05e8\u05d5\u05ea</span> \u201cnaked places\u201d is, according to this remark, the proper expression for \u201cbanks of rivers which are bare of their usual verdure,\u201d the verdure being, as it were, the covering of the earth.</i>',
  u'<span>\u05d5\u05d0\u05e0\u05d5</span> And they shall mourn. <span>\u05d4\u05d3\u05d9\u05d2\u05d9\u05dd</span> <i>The fishers</i>. A noun analogous to <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1\u05b4\u05d9\u05dd</span> \u201cthieves\u201d (i. 23). <span>\u05d7\u05db\u05d4</span> <i>Angle</i>. Comp. <span>\u05d1\u05d7\u05db\u05d4</span> \u201cwith an angle\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d but they are far from being right.<sup>12</sup><i class="footnote">I. E. does not show, why he rejects this derivation; it seems rather probable that <span>\u05d7\u05db\u05d4</span> \u201cangle\u201d is derived from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d because the hook takes hold of the fish in the palate.</i> <span>\u05de\u05db\u05de\u05e8\u05ea</span> Net.',
  u'<span>\u05e9\u05e8\u05d9\u05e7\u05d5\u05ea</span> <i>Red</i>.<sup>13</sup><i class="footnote">A. V., \u201cFire.\u201d</i> Some compare it with <span>\u05de\u05e9\u05e8\u05e7</span> \u201ccomb,\u201d but more correctly it is derived from <span>\u05e9\u05d5\u05e8\u05e7</span> \u201cvine branch\u201d (v. 2), and it signifies, \u201chaving the colour of the vine branch,\u201d \u201cred;\u201d comp. <span>\u05e9\u05e8\u05e7\u05d9\u05dd</span> \u201cred\u201d (Zac. i. 8). <span>\u05d7\u05d5\u05e8\u05d9</span> It is either an adjective, meaning \u201cwhite,\u201d<sup>14</sup><i class="footnote">A. V., \u201cNet-works.\u201d</i> or a noun, signifying \u201cfine things,\u201d <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span> being a plural form used instead of <span>\u05d7\u05d5\u05e8\u05d9\u05dd</span>; comp. <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> \u201cthe nobles of\u201d (Jer. xxvii. 20).<sup>15</sup><i class="footnote">As the Hebrew text stands <span>\u05d5\u05db\u05de\u05d5\u05d4\u05d5 \u05d7\u05d5\u05b9\u05e8\u05b5\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> does not contribute anything to the explanation of the irregular form <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span>. The text seems to be incorrect; after <span>\u05db\u05de\u05d5\u05d4\u05d5</span> some instance like <span>\u05d7\u05b7\u05dc\u05d5\u05b9\u05e0\u05b8\u05d9</span> \u201cwindows\u201d (Jer. xxii. 17), or <span>\u05e0\u05bc\u05d5\u05b9\u05d1\u05b7\u05d9</span> \u201cgrasshoppers\u201d (Am. xii. 1) is expected, and instead of <span>\u05d7\u05d5\u05e8\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> we should perhaps read <span>\u05d1\u05d4\u05e8\u05d0\u05d5\u05ea \u05d4\u05d9\u05d5\u05f4\u05d3</span> \u201cthe <span>\u05d9</span> being sounded.\u201d (See Rashi and Michlal Jophi ad locum.)</i>',
  u'<span>\u05e9\u05ea\u05d5\u05ea\u05d9\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class="footnote">A. V., \u201cIn the purposes thereof.\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span>\u05e9\u05db\u05e8</span> <i>Sluices</i>. Comp. <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand they were stopped\u201d (Gen. viii. 2), although <span>\u05e9\u05db\u05e8</span> is spelt with <span>\u05e9\u05b9</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05d5\u05e8\u05d9</span> \u201cwhen I depart\u201d (Hos. ix. 12). <span>\u05d0\u05e0\u05de\u05d9 \u05e0\u05e4\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span>(\u05e0\u05e4\u05e9)</span> of the fish.<sup>17</sup><i class="footnote">This explanation is against the accents, which require <span>\u05e9\u05db\u05e8</span> rather to be joined to <span>\u05e2\u05e9\u05d9</span> than to the following word. According to I. E. <span>\u05e9\u05db\u05e8</span> together with <span>\u05e0\u05e4\u05e9 \u05d0\u05e0\u05de\u05d9</span> is one expression, the object to <span>\u05e2\u05e9\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span>\u05e2\u05b9\u05e9\u0596\u05b9\u05b5\u05d9 \u05e9\u05b9\u05b6\u05db\u05a5\u05b6\u05e8 \u05d0\u05b7\u05e0\u05b0\u05de\u05b5\u05d9\u05be\u05e0\u05b8\u0591\u05e4\u05b6\u05e9\u05b9</span>.</i>',
  u'<span>\u05d7\u05db\u05de\u05d9 \u05e4\u05e8\u05e2\u05d4, \u05d9\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4 \u2550 \u05d7\u05db\u05de\u05d9 \u05d9\u05d5\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class="footnote">A. V., \u201cThe wise counsellors of Pharaoh.\u201d</i> This is an elliptical expression; comp. <span>\u05e0\u05d7\u05e8\u05d9 \u05e0\u05d7\u05dc\u05d9 \u05d3\u05d1\u05e9</span> \u201cRivers, brooks of honey\u201d<sup>19</sup><i class="footnote">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span>\u05d9\u05e2\u05e6\u05d9</span> is a genitive governed by the first noun <span>\u05d7\u05db\u05de\u05d9</span>: \u201cthe wise of the counsellors of Pharaoh.\u201d</i> (Job xxx. 17). <span>\u05e0\u05d1\u05e2\u05e8\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class="footnote">A. V., \u201cIs become brutish;.\u201d</i> Comp. <span>\u05d1\u05e2\u05e8</span> \u201cfool\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \u201cA son of free men\u201d (Koh. x. 17). Each of them will praise himself: \u201cmy father was wise, my forefathers in days of old were also kings.\u201d',
  u'<i>Where are thy wise men</i>, etc. \u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\u201d',
  u'<span>\u05e0\u05d5\u05d0\u05dc\u05d5</span> <i>Are become fools</i>. Comp. <span>\u05e0\u05d5\u05d0\u05dc\u05e0\u05d5</span> \u201cwe acted foolishly\u201d (Num. xii. 11). <span>\u05e0\u05e9\u05d0\u05d5</span> <i>They are deceived</i>. Comp. <span>\u05d4\u05e9\u05d9\u05d0\u05e0\u05d9</span> \u201chath beguiled me\u201d (Gen. iii. 13); it is Niphal. <span>\u05e4\u05e0\u05ea</span> <i>The stay</i>. The nobles. Comp. <span>\u05e4\u05e0\u05d5\u05ea</span> \u201cthe chiefs\u201d (Judges xx. 2). <span>\u05e9\u05d1\u05d8\u05d9\u05d4</span> <i>The tribes thereof</i>, that is, \u201cher families.\u201d',
  u'<span>\u05e0\u05e1\u05da \u2550 \u05de\u05e1\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \u201cto mingle.\u201d <span>\u05e2\u05d5\u05e2\u05d9\u05dd</span> <i>Perverseness</i>. An irregular form of <span>\u05e2\u05d5\u05d4</span> \u201cto overturn.\u201d Comp. <span>\u05e2\u05b7\u05d5\u05bc\u05b8\u05d4</span> \u201cOverturned\u201d (Ez. xxi. 32).',
  u'<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\u201d In the same way the phrase, \u201cpalm-tree and reed,\u201d is to be explained.',
  u'<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord.',
  u'<span>\u05dc\u05d7\u05e0\u05d0</span> <i>For a terror</i>. Comp. <span>\u05d9\u05d7\u05e0\u05d5</span> \u201cthey reel to and fro\u201d (Ps. cvii. 27). <span>\u05d5\u05d1\u05de\u05d7\u05d5\u05e0\u05d4</span> \u201cand with the compass\u201d<sup>21</sup><i class="footnote">Root <span>\u05d7\u05d5\u05d2 \u2550 \u05d7\u05d2\u05d2</span>, \u201cto move about,\u201d \u201cto stagger,\u201d \u201cto fear.\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant.',
  u'<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class="footnote">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \u201cCanaan\u201d is here used for \u201cHebrew.\u201d Rashi explains: \u201cThe holy language spoken by the Israelites, who dwell in Canaan.\u201d</i> <span><sup>23</sup><i class="footnote">A. V., \u201cThe city of destruction.\u201d</i>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span> The name of a town. It is surprising how people can confound <span>\u05d4</span> with <span>\u05d7</span> <span><sup>24</sup><i class="footnote">The Targum has besides the literal translation of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>, namely <span> \u05d3\u05e2\u05ea\u05d9\u05d3\u05d0 \u05dc\u05de\u05d7\u05e8\u05d1 \u05e7\u05e8\u05ea\u05d0</span> \u201ccity of destruction,\u201d also the name <span>\u05d1\u05d9\u05ea \u05e9\u05de\u05e9</span>, \u201cthe city of the sun,\u201d the origin of which some find in the reading of <span>\u05e2\u05d9\u05e8 \u05d4\u05d7\u05e8\u05e1</span>, instead of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>. As to <span>\u05d7\u05e8\u05e1</span> \u201csun,\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\u05d4\u05d4\u05e8\u05e1 with \u05d4\u05d7\u05e8\u05e1)</span>',
  u'<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class="footnote">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class="footnote">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \u201cAnd they will worship with sacrifice and meat-offering\u201d (ver. 21).',
  u'<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span>\u05d5\u05e8\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class="footnote">According to I. E. <span>\u05de\u05d5\u05e9\u05d9\u05e2 \u05d5\u05e8\u05d1</span> may be explained as <span><i>\u1f10\u03bd \u03b4\u03b9\xe0 \u03b4\u03c5o\u1fd6\u03bd</i></span>: \u201ca deliverer who is also a great man;\u201d \u201ca great deliverer.\u201d It would be a more natural explanation to take <span>\u05e8\u05d1</span> as participle of <span>\u05e8\u05d9\u05d1</span> \u201cto plead;\u201d \u201ca helper and a defender.\u201d</i> Comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8).',
  u'<span>\u05d5\u05e2\u05d1\u05d3\u05d5 \u05d1\u05d6\u05d1\u05d7 \u2550 \u05d5\u05e2\u05d1\u05d3\u05d5 \u05d6\u05d1\u05d7</span> \u201cAnd they shall worship with sacrifice.\u201d',
  u'<span>\u05d5\u05e8\u05e4\u05d0\u05dd \u05e8\u05e4\u05d0 \u2550 \u05d5\u05e8\u05e4\u05d0</span> And he will surely heal them. <span>\u05d5\u05e0\u05e2\u05ea\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer.',
  u'<span>\u05d0\u05e9\u05d5\u05e8\u05d4</span> To Assyria.\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class="footnote">This assertion is probably based on the last words of this verse, <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d0\u05ea \u05d0\u05e9\u05d5\u05e8 \u05d5\u05e2\u05d1\u05e8\u05d5</span>, \u201cAnd the Egyptians shall serve the Assyrians.\u201d (A. V., \u201cwith the Assyrians.\u201d) The Hebrew <span>\u05d0\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \u201cwith.\u201d</i>',
  u'<span>\u05e9\u05dc\u05e9\u05d9\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span>\u05d5\u05e9\u05dc\u05e9\u05d9\u05dd</span> \u201cand chiefs\u201d<sup>29</sup><i class="footnote">Literally, according to I. E., \u201cofficers of the third rank.\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class="footnote">If <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> meant \u201cchief,\u201d it would signify, according to I. E., \u201can officer of a lower rank\u201d that had above him the <span>\u05de\u05e9\u05e0\u05d4</span>, \u201cthe officer of the second rank,\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca third\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span>\u05e9\u05dc\u05e9\u05d4</span> \u201cthree,\u201d and explained by \u201cthe third;\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \u201ca blessing in the midst of the land,\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class="footnote">Comp. next verse.</i>',
  u'<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \u201che will be a blessing,\u201d etc; or He has blessed each of the three.<sup>32</sup><i class="footnote">The question is here, to which word does the pronoun in <span>\u05d1\u05bc\u05b5\u05e8\u05b0\u05db\u05d5\u05b9</span> \u201che blessed him\u201d refer. The one explanation refers it to \u201cIsrael;\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \u201cIsrael, Egypt, and Assyria,\u201d and explains the singular of the pronoun in the usual way, \u201ceach of them.\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \u201cmy people.\u201d <i>And the work of my hands</i> (and not \u201cmy people\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\xe6an translation renders this passage thus: \u201cBlessed be my people that is in Egypt.\u201d'],
 [u'<i>Sargon</i>.<sup>1</sup><i class="footnote">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines.',
  u'<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class="footnote">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>',
  u'<span>\u05d5\u05de\u05d5\u05e4\u05ea</span> <i>And an example</i>.<sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i> Comp. \u201cAnd Ezekiel shall be unto you an example\u201d (Ez. xxiv. 24). <span>\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> Either \u201cin three years from that day,\u201d<sup>4</sup><i class="footnote"><span>\u05d1\u05e2\u05d5\u05d3 \u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd\u2550\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd</span>.</i> or \u201cthree years,\u201d shall Egypt be in misfortune.',
  u'<i>Ethiopia</i>, that came to help them. <span>\u05d5\u05b7\u05d7\u05b0\u05b7\u05e9\u05c1\u05d5\u05bc\u05e4\u05b7\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class="footnote">A. V., \u201cAnd uncovered\u201d</i> The first person refers either to the prophet, \u201cthe people whose nakedness he indicated by going naked,\u201d or to God; \u201cthe people whom God hath made bare.\u201d<sup>6</sup><i class="footnote">I. E. considers the ending <span>\u2013\u05b7\u05d9</span> in <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b7\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b5\u05d9</span>, the construct state of the plural <span>\u05d7\u05e9\u05d5\u05e4\u05d9\u05dd</span>.</i> <span>\u05e9\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> Either, \u201cTo the shame of Egypt;\u201d or join <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span>, mentioned before, also to <span>\u05e2\u05e8\u05d5\u05ea</span>, so that <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> is in apposition to <span>.<sup>7</sup><i class="footnote">According to the first explanation <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> refers to the whole sentence. \u201cAll the preceding will be to the disgrace of Egypt;\u201d according to the second, it is the complement to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span> \u201cuncovered with regard to their nakedness.\u201d</i>\u05e9\u05ea</span>',
  u'<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\u2014that is, of whose alliance\u2014they were proud.',
  u'<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \u201cThis has happened to those to whom we fled,\u201d etc.<sup>8</sup><i class="footnote">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span>\u05d0\u05d9</span> \u201cisland.\u201d</i>'],
 [u'<span>\u05de\u05d3\u05d1\u05e8 \u05d9\u05dd</span> \u201cThe desert<sup>1</sup><i class="footnote">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\u201d that is, Babylon, which is west of Persia and Media; or \u201cthe desert of the sea,\u201d<sup>2</sup><i class="footnote">The river Euphrates may be called <span>\u05d9\u05dd</span> \u201csea,\u201d on account of its width.</i> <span>\u05d9\u05dd</span> being taken in its original sense, \u201cthe sea.\u201d <span>\u05dc\u05d7\u05dc\u05d5\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class="footnote">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media.',
  u'<span>\u05d7\u05d6\u05d5\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class="footnote">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class="footnote">See c. xiii. Note 7.</i> <span>\u05e6\u05d5\u05bc\u05e8\u05b4\u05bd\u05d9</span> <i>Besiege</i>. Root <span>\u05e6\u05d5\u05e8</span> \u201cto besiege;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cand thou wilt besiege\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span>\u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05bd\u05d9</span> \u201creturn\u201d (Ps. cxvi. 7).<sup>6</sup><i class="footnote">The regular form is <span>\u05e6\u05bd\u05d5\u05bc\u05e8\u05b4\u05d9</span>. The accent of the verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05d9\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \u201cNone will be left that should sigh for Babylon;\u201d others, \u201cAll the sighing she has caused, has ceased.\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class="footnote">The text has the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018All sighing thereof;\u2019\u201d but if I. E. intended to say, \u201cfrom the words \u2018 All sighing thereof,\u2019\u201d he would have said <span>\u05de\u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, from \u201cAll the sighing thereof;\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05d4\u05e4\u05e1\u05d5\u05e7</span> \u201cfrom the beginning of the verse,\u201d instead of <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018 All the sighing thereof.\u2019\u201d\u2014I. E. seems to have read <span>\u05d0\u05b7\u05e0\u05b0\u05d7\u05b8\u05ea\u05b8\u05d4\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \u201cTherefore are my loins filled with pain\u201d (ver. 3)? The connection is as follows: the king says, \u201cWhen I heard the cry, \u2018 Go up, O Elam \u2018\u201d\u2014the soldiers used to call out in battle the name of their country\u2014\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05e9\u05ea\u05d4</span>, \u201cAnd he drank;\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span>\u05d5\u05e9\u05ea\u05d4</span>, the plural <span>\u05d5\u05e9\u05ea\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\u201d<sup>9</sup><i class="footnote">Comp. Dan. v. 1, and v. 30.</i>',
  u'<i>Therefore</i>. Because I heard the cry, \u201cGo up, O Elam,\u201d I neither heard nor saw anything on account of my great fear.',
  u'<span>\u05e4\u05dc\u05e6\u05d5\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class="footnote">A. V., \u201cFearfulness.\u201d</i> Comp. <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> \u201cher pride\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \u201ctrembling;\u201d comp. <span>\u05d9\u05ea\u05e4\u05dc\u05e6\u05d5\u05df</span> \u201cthey tremble\u201d (Job ix. 6).<sup>11</sup><i class="footnote"><span>\u05e4\u05dc\u05e5</span> has, according to I. E., two meanings, (1) \u201cto boast,\u201d (2) \u201cto terrify.\u201d For the first, however, there is no authority; the instance of <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> proves nothing; it means, as may be seen from the context, \u201cher idol,\u201d \u201cthe object of her fear,\u201d so that all meanings of this root can be derived from the same origin, <span>\u05e4\u05dc\u05e5</span> \u201cto terrify.\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3).',
  u'<span>\u05e6\u05e4\u05d4 \u05d4\u05e6\u05e4\u05d9\u05ea</span> I think that these words are hap. leg., and that the phrase means \u201csing the song.\u201d<sup>12</sup><i class="footnote">A. V., \u201cWatch the watchtower.\u201d\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \u201cshield,\u201d <span>\u05de\u05b8\u05d2\u05b5\u05d6</span>, because he protects the people; comp. \u201cBehold, O Lord, our shield\u201d<sup>13</sup><i class="footnote">\u201cOur shield\u201d is not in apposition to \u201cO Lord;\u201d it is the objective case, governed by the imperative \u201cbehold,\u201d and refers to the same person as \u201cthe face of our anointed\u201d in the second half of the verse. The words \u201cArise, etc.,\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10).',
  u'<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class="footnote">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \u201cunto me,\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision.',
  u'<span>\u05d5\u05e8\u05d0\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>When he sees</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-<sup>16</sup><i class="footnote">A. V., \u201cAnd.\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell.',
  u'<span>\u05d0\u05e8\u05d9\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span>\u05d7\u05d1\u05e7\u05d5\u05e7 \u2550 \u05d0\u05e8\u05d9\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class="footnote">The arithmetical value of the letters of the word <span>\u05d0\u05e8\u05d9\u05d4</span>, is 1 + 200 + 10 + 5 \u2550 216, that of <span>\u05d7\u05d1\u05e7\u05d5\u05e7</span>, <span>8 + 2 + 100 + 6 + 100 \u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span>\u05d1</span> must be supplied; comp. <span>\u05d0\u05e9 \u05d0\u05d5\u05db\u05dc\u05d4</span> \u201cas a consuming fire\u201d<sup>18</sup><i class="footnote">A. V., \u201cA consuming fire.\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy.',
  u'<span>\u05e6\u05de\u05d3</span> <i>With a couple</i>. Supply <span>\u05e2\u05dd</span>. \u201cwith,\u201d before <span>\u05d5\u05d9\u05e2\u05df .\u05e6\u05de\u05d3</span> And every one of them answered,<sup>19</sup><i class="footnote">The use of the singular in <span>\u05d5\u05d9\u05e2\u05df</span>, \u201cAnd he answered,\u201d after the plural \u201cchariots of men,\u201d etc., is explained by assuming the identity of the plural \u201cthey,\u201d and the singular, \u201cevery one of them.\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \u201che\u201d could refer; comp. <span>\u05d0\u05e9\u05e8 \u05d9\u05dc\u05d3\u05d4 \u05d0\u05d5\u05ea\u05d4 \u05dc\u05dc\u05d5\u05d9</span> \u201cwhom she had born unto Levi\u201d (Num. xxvi. 59).<sup>20</sup><i class="footnote">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span>.\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d4\u05b7\u05d9\u05d5\u05b9\u05dc\u05b6\u05d3\u05b6\u05ea ,\u05e9\u05b4\u05c1\u05d1\u05bc\u05b5\u05e8 \u05d4\u05b7\u05de\u05bc\u05b0\u05e9\u05c1\u05b7\u05d1\u05bc\u05b5\u05be</span></i>',
  u'<i>My threshing</i>. Babylon is the object of threshing; the pronoun \u201cmy\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \u201cI also threshed it, and it has become like \u2018 the corn of my floor.\u2019\u201d It is also possible that <span>\u05d1\u05df \u05d2\u05e8\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class="footnote">According to the first explanation, Babylon is to be understood by the expression \u201cMy threshing and the com of my floor;\u201d according to the second, it signifies Babylon and Israel.</i>',
  u'<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \u201cWatchman, tell me, what is the time of the night, what is the time of the night?\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span>\u05de\u05dc\u05d9\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class="footnote">See c. xv., Note 1.\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is properly followed by the genitive of the noun <span>\u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cwhiteness,\u201d or \u201cHelbon\u201d (name of a place), not by an adjective \u201cwhite,\u201d or \u201cgood,\u201d as I. E. seems to suppose; in the other example, if <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is necessarily to be taken as the construct state, <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe best\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span>\u05d9\u05b7\u05d9\u05b4\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span>\u05de\u05b4\u05dc\u05bc\u05b4\u05d9\u05b4\u05dc</span> is supported by the parallelism; <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4</span> in the first part appears to have the same meaning as <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b5\u05d9\u05dc</span> in the second part.</i> like <span>\u05d1\u05d9\u05d9\u05d6 \u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cin the good wine of\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i> (Ez. xxvii. 18); <span>\u05de\u05d9\u05d9\u05df \u05d4\u05d8\u05d5\u05d1</span> \u201clike the good wine of\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \u201cO watchman, how much has passed of the night? O watchman, how much is left?\u201d<sup>24</sup><i class="footnote">The words of the Gaon referred to, are the following:</i> I explain it thus, \u201cO watchman, what of such and such a night of the week;\u201d comp. xv. 1.',
  u'<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class="footnote">A. V., \u201cThe morning cometh,\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\u2014for you<sup>25a</sup><i class="footnote">The Seirite spy is addressed. See ver. 11.</i> are one of them\u2014did not come against us to war. <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i> The root <span>\u05d1\u05e2\u05d4</span> \u201cto wish,\u201d \u201cto enquire,\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span>\u05d9</span> being substituted for <span>\u05d4</span>. The same is the case in <span>\u05d1\u05b0\u05bc\u05e2\u05b8\u05d9\u05d5\u05bc</span> \u201cwish ye,\u201d which is like <span>\u05e9\u05b0\u05c1\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span>\u05d0\u05ea\u05d9\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span>\u05d0\u05b0\u05b7\u05ea\u05d5\u05bc</span>; the <span>\u05d0</span> has a Zere,<sup>27</sup><i class="footnote">The text has <span>\u05e0\u05e7\u05de\u05e5</span>, the Zere being also called \u201cKamez katan.\u201d\u2014<span>\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span>\u05e9\u05c1\u05b0\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend.\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span>\u05d0\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> by Zere.</i> probably because of its guttural character. By \u201cthe watchman,\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country.',
  u'<span>\u05d1\u05e2\u05e8\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span>\u05d1\u05e2\u05e8\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water.',
  u'<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span>\u05d4\u05ea\u05d9\u05d5</span> <i>Bring</i>. <span>\u05d4</span> is instead of <span><sup>28</sup><i class="footnote">This passage seems to be corrupt, for in <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span>, the <span>\u05d4</span> is not instead of <span>\u05d0\u05b5\u05ea\u05b8\u05d5\u05bc ;\u05d0</span> \u201cCome,\u201d being imperative Kal, <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> \u201cbring,\u201d imperative Hiphil. Very probably I. E. means to say that the <span>\u05d4</span> is instead of <span>\u05d4</span> and <span>\u05d0</span>, the full form being <span>\u05d4\u05b7\u05d0\u05b0\u05b7\u05ea\u05b8\u05d9\u05d5\u05bc</span> or <span>\u05d4\u05b5\u05d0\u05ea\u05b8\u05d9\u05d5\u05bc</span>.</i>.\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends.',
  u'<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span>. According to some, \u201csharp,\u201d the <span>\u05e0</span> being put instead of <span>(\u05dc\u05d8\u05d5\u05e9\u05d4 \u2550 \u05e0\u05d8\u05d5\u05e9\u05d4) \u05dc</span>; this is wrong;<sup>29</sup><i class="footnote">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span> means \u201cspread;\u201d comp. 1 Sam. xxx. 16.',
  u'<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \u201cbecause they did not prevent you,\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class="footnote">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>',
  u'<i>And the residue</i>, etc. This expression indicates that the greater part will perish.',
  u'<img 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zPaO02tSV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\nJeXly6phhpovLLjpQgJ3rIAKjjycADJ+wj7YQgP/2Q==\n">'],
 [u'<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances.',
  u'<span>\u05ea\u05e9\u05d5\u05d0\u05d5\u05ea</span> <i>Stirs</i>. Root <span>\u05e9\u05d0\u05d4</span> to \u201cstir\u201d; comp. <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise\u201d (xiii. 4). <span>\u05e2\u05dc\u05d9\u05d6\u05d4</span> <i>Joyous</i>.\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight.',
  u'<span>\u05de\u05e7\u05e9\u05ea \u05d0\u05e1\u05e8\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class="footnote">A. V., \u201cThey are bound by the archers.\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span>\u05de\u05e8\u05d7\u05d5\u05e7 \u05d1\u05e8\u05d7\u05d5 \u05f3</span> <i>Which have fled from far</i>. The relative <span>\u05d0\u05e9\u05e8</span> \u201cwhich\u201d is to be supplied; comp. <span>\u05e2\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd \u2550 \u05e2\u05dd \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd</span> \u201cin behalf of those whose heart is perfect\u201d (2 Chr. xvi. 9).',
  u'<i>Therefore said I</i>. The first person refers to the prophet. <span>\u05e9\u05e2\u05d5 \u05de\u05de\u05e0\u05d9</span> <i>Look away from me</i>. Root <span>\u05e9\u05e2\u05d4</span> \u201cto let loose,\u201d \u201cto turn away;\u201d comp. <span>\u05ea\u05e9\u05e2\u05d4</span> \u201cThou wilt depart\u201d<sup>2</sup><i class="footnote">See chap. xvii. Note 11.</i> (Job vii. 19). <span>\u05d0\u05de\u05e8\u05e8 \u05d1\u05d1\u05db\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class="footnote">A. V., \u201cI will weep bitterly.\u201d According to I. E., the Piel of <span>\u05de\u05e8\u05e8</span> is causative, and the object <span>\u05d4\u05e9\u05de\u05e2\u05d9\u05dd</span> \u201cthe bitterness,\u201d is to be supplied here.</i> I will embitter those that listen.',
  u'<span>\u05d5\u05de\u05d1\u05d5\u05db\u05d4</span> <i>And of perplexity</i>. Comp. <span>\u05e0\u05d1\u05d5\u05db\u05d9\u05dd</span> \u201centangled\u201d (Ex. xiv. 3). <span>\u05de\u05e7\u05e8\u05e7\u05e8</span> \u201coverthrowing,\u201d or \u201cpulling down,\u201d derived from <span>\u05e7\u05d9\u05e8</span> \u201cwall,\u201d with a negative sense; comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span>, \u201cand he will take away thy root\u201d (Ps. lii. 7), derived from <span>\u05e9\u05e8\u05e9</span> \u201croot.\u201d <span>\u05d5\u05e9\u05d5\u05e2 \u05d0\u05dc \u05d4\u05d4\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span>\u05d9\u05e9\u05e2\u05d5 \u05d5\u05d0\u05d9\u05df \u05de\u05d5\u05e9\u05d9\u05e2</span> \u201cthey look, but there is none to save\u201d (2 Sam. xxii. 42); others, \u201ctheir cry will reach the mountains.\u201d<sup>4</sup><i class="footnote">According to the first explanation, <span>\u05e9\u05d5\u05e2</span> is identified with <span>\u05e9\u05e2\u05d4</span> \u201cto turn,\u201d\u201cto look,\u201d or \u201cto trust;\u201d and the meaning of the phrase is, \u201cit will be as if they trusted to the mountains, that could not help\u201d (see c. xvii. 7). The second explanation takes <span>\u05e9\u05d5\u05e2</span> in its usual meaning \u201cto cry:\u201d \u201cTheir cry will be so loud that it will reach the mountains, that are far away.\u201d</i>',
  u'<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class="footnote">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class="footnote">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span>\u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d7\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea</span> \u201cthough they are in possession of provinces;\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span>\u05e7\u05d9\u05e8</span> with this phrase: \u201cthough they are in possession of the provinces of Kir,\u201d it is impossible to find any sense in it. If, however, we add <span>\u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201cdistant,\u201d as is done in the translation, all difficulty is at once removed. <span>\u05e7\u05d9\u05e8 \u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d4\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea \u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201ceven Kir, that is a distant country,\u201d or, \u201ceven the inhabitants of Kir, that live in distant countries,\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\u2014comp. \u201cAnd Aram from Kir\u201d (Am. ix. 7)<sup>8</sup><i class="footnote">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\u2014<i>will uncover the shield</i> round Jerusalem against Israel.',
  u'<i>Thy valleys</i>. The second person refers to Jerusalem. <span>\u05e9\u05ea \u05e9\u05ea\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class="footnote">A. V., \u201cThey set themselves in array.\u201d</i> the forts, the trenches, and all the instruments of war.',
  u'<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span>\u05d5\u05d9\u05d2\u05dc</span>, \u201cAnd he discovered\u201d might also be referred to God.<sup>10</sup><i class="footnote">According to the first explanation, \u201cthe enemy\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed.',
  u'<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town.',
  u'<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class="footnote">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without.',
  u'<span>\u05d5\u05de\u05e7\u05d5\u05d4</span> <i>And a ditch</i>. <span>\u05de\u05e7\u05d5\u05d4 \u05de\u05d9\u05dd \u2550 \u05de\u05e7\u05d5\u05d4</span> \u201cA gathering of water\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Long ago</i>. Join <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> either with <span>\u05d5\u05d9\u05d5\u05e6\u05e8\u05d4</span>, \u201che that fashioned it long ago,\u201d or with <span>\u05dc\u05d0 \u05e8\u05d0\u05d9\u05ea\u05dd</span>, \u201cyou have not seen for a long time.\u201d<sup>12</sup><i class="footnote">The second explanation is not in accordance with the accents; <span>\u05d5\u05b0\u05d9\u05d5\u05b9\u05e6\u05b0\u05e8\u05b8\u05a5\u05d4\u05bc</span> has a conjunctive, <span>\u05de\u05b5\u05e8\u05b8\u05d7\u05ad\u05d5\u05b9\u05e7</span> a disjunctive accent.</i>',
  u'<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class="footnote">The meaning of the phrase is therefore, \u201cAnd the prophet, in the name of God, declared.\u201d</i>',
  u'<span>\u05d4\u05e8\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span>\u05d4\u05e8\u05d2</span> is used with reference to cattle instead of <span>\u05e9\u05d7\u05d8</span>, and on the other side <span>\u05d5\u05d9\u05e9\u05d7\u05d8\u05dd</span>, \u201cAnd he slaughtered them\u201d (Num. xiv. 16) is used with reference to men instead of <span><sup>14</sup><i class="footnote"><span>\u05d4\u05e8\u05d2</span> \u201cto slay,\u201d is used with reference to man, <span>\u05e9\u05d7\u05d8</span> \u201cto kill,\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\u05d5\u05d9\u05d4\u05e8\u05d2\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege.',
  u'<span>\u05d5\u05e0\u05d2\u05dc\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class="footnote">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> In mine ears.<sup>16</sup><i class="footnote">A. V., \u201cIn mine ears, by the Lord,\u201d etc.</i> Supply <span>\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of.\u201d<sup>17</sup><i class="footnote">The complete sentence would be: \u201cIn mine ears, the ears of the Lord,\u201d etc.</i> Comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05d9\u05d9</span> \u201cYour prophet, the prophet of the Lord\u201d<sup>18</sup><i class="footnote">A. V., \u201cA prophet among you, I, the Lord,\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class="footnote">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you.',
  u'<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class="footnote">The \u201chosts\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \u201cGod of hosts\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span> \u201cof hosts,\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span>\u05d4\u05e1\u05d5\u05db\u05df</span> <i>The treasurer</i>. Comp. <span>\u05de\u05e1\u05db\u05e0\u05d5\u05ea</span> \u201cstores\u201d (Ex. i. 11). <span>\u05e2\u05b7\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:',
  u'<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span>\u05d7\u05e6\u05d1\u05ea</span> <i>Thou hast hewed</i>. Comp. <span>\u05d7\u05e6\u05d5\u05d1\u05d9\u05dd</span> \u201chewed\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\u2014Those commentators that take \u201cgrave\u201din the sense of \u201cpalace\u201d are mistaken, as shown by the words \u201cthere shalt thou die\u201d (ver. 18).<sup>21</sup><i class="footnote">The Targum has <span>\u05d0\u05b0\u05b7\u05ea\u05b7\u05e8</span> \u201cplace,\u201d and <span>\u05d0\u05b7\u05ea\u05b0\u05e8\u05b5\u05d9\u05d4\u05bc</span> \u201chis place\u201d for <span>\u05e7\u05d1\u05e8</span> and <span>\u05e7\u05d1\u05e8\u05d5</span> and seems to take <span>\u05e7\u05d1\u05e8</span> figuratively for \u201cthe palace\u201d or \u201cthe place\u201d where Shebna hoped to remain till his death.</i>',
  u'<span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> <i>Will carry thee away</i>. Reduplication of <span>\u05d8\u05d5\u05dc</span> \u201cto carry.\u201d Comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cAnd they cast\u201d (Jon. i. 5). <span>\u05e0\u05d1\u05e8</span> <i>O man</i>.<sup>22</sup><i class="footnote">A. V., \u201cA mighty captivity.\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span>\u05d5\u05d4\u05d9\u05d9\u05ea \u05dc\u05d0\u05d9\u05e9</span> \u201cand show thyself a man\u201d (1 Kgs. ii. 2). <span>\u05d2\u05d1\u05e8</span> is here the vocative case. It can also mean \u201cas the carrying away of a man.\u201d<sup>23</sup><i class="footnote">Comp. <span>\u05d8\u05dc\u05d8\u05d5\u05dc\u05d0 \u05d3\u05d2\u05d1\u05e8\u05d0 \u05e7\u05e9\u05d4 \u05d8\u05d3\u05d0\u05ea\u05ea\u05d0</span> \u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\u201d See Rashi ad locum.</i> I prefer the first explanation.',
  u'<span>\u05e6\u05e0\u05d5\u05e3 \u05d9\u05e6\u05e0\u05e4\u05da \u05e6\u05e0\u05e4\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i><sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i> Comp. <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201cmitre\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class="footnote">I. E. infers this probably from the root <span>\u05e6\u05e0\u05e3</span> being repeated thrice.</i> <span>\u05db\u05d3\u05d5\u05e8</span> <i>Like a ball</i>. The <span>\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class="footnote">I. E. overlooks that in Rabbinical literature the ball is called <span>\u05db\u05d3\u05d5\u05e8</span> not <span>\u05d3\u05d5\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\u2019s house</i>. For thou art a disgrace to the house of thy master; or \u201cthou wilt then be,\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \u201cAnd I will call my servant Eliakim, the son of Hilkiah\u201d (ver. 20).',
  u'<i>To my servant</i>. He was the servant of the Lord; not so Shebna.',
  u'<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father.',
  u'<i>And the king of the house of David</i>, etc. From this verse we learn that \u201cthe house\u201d (ver. 15) means \u201cthe royal palace.\u201d',
  u'<span>\u05d9\u05ea\u05d3</span> <i>As a nail</i>. <span>\u05db\u05d9\u05ea\u05d3 \u2550 \u05d9\u05ea\u05d3</span>. Comp. <span>\u05d5\u05db\u05e2\u05d9\u05e8 \u2550 \u05d5\u05e2\u05d9\u05e8</span> \u201cAnd like a wild ass\u201d (Job xi. 12).',
  u'<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \u201cthey shall hang upon it,\u201d etc. <span>\u05d4\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class="footnote">The root of <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> is <span>\u05d9\u05e6\u05d0</span> \u201cto come out.\u201d</i> <span>\u05d5\u05d4\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span>\u05d9\u05e6\u05d0 \u05e6\u05e4\u05e2</span> \u201cshall come forth a cockatrice\u201d (xiv. 29).<sup>29</sup><i class="footnote">According to this remark <span>\u05e6\u05e4\u05e2</span> means \u201coffspring,\u201d but in commenting on xiv. 29 he says that <span>\u05e6\u05e4\u05e2\u05e0\u05d9 \u2550 \u05e6\u05e4\u05e2</span> means \u201ccockatrice,\u201d and is more dangerous than <span>\u05e0\u05d7\u05e9</span> \u201cserpent.\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> and <span>\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span>\u05d4\u05d0\u05d2\u05e0\u05d5\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span>\u05db\u05dc\u05d9 \u05d4\u05e0\u05d1\u05dc\u05d9\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class="footnote">A. V., \u201cAll the vessels of flagons.\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority.',
  u'<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government.'],
 [u'<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class="footnote">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\xe6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span>\u05db\u05d9 \u05e9\u05e8\u05e8 \u05de\u05d1\u05d9\u05ea \u05de\u05d1\u05d5\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class="footnote">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class="footnote">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \u201cAnd ships from the coast of Chittim,\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25).',
  u'<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class="footnote">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\u201d (Gen. xlix. 13).',
  u'<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span>\u05e1\u05d7\u05e8</span> <i>A mart</i>. <span>\u05e1\u05d7\u05e8</span> is a noun and means \u201cmerchandise;\u201d but we have here to supply <span>\u05d1\u05e2\u05dc\u05ea</span>; \u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\u201d Comp. <span>\u05d5\u05d1\u05e2\u05dc \u05d7\u05e1\u05e8\u05d5\u05df \u2550 \u05d5\u05d7\u05e1\u05e8\u05d5\u05df</span> \u201cThat which is wanting\u201d (Eccl. i. 15).',
  u'<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre.',
  u'<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre.',
  u'<span>\u05d0\u05dc \u05ea\u05e8\u05e9\u05d9\u05e9 \u2550 \u05ea\u05e8\u05e9\u05d9\u05e9\u05d4</span> To Tarshish. <span>\u05db\u05dc \u05d0\u05d9 \u2550 \u05d0\u05d9</span> Every island.<sup>6</sup><i class="footnote">I. E. mentions no reason why <span>\u05d0\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>',
  u'<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\u2014Comp. \u201ca rejoicing to the whole land\u201d (Ps. xlviii. 3)\u2014that old Tyre, that must now see her people go far away into captivity?',
  u'<span>\u05d4\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class="footnote"><span>\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> is part. Hiphil, and means lit;: \u201cgiving a crown,\u201d or \u201cgiving glory.\u201d</i> <span>\u05db\u05e0\u05e2\u05e0\u05d9\u05d4</span> <i>Her merchants</i>. Comp. <span>\u05db\u05e0\u05e2\u05df</span> \u201ca merchant\u201d (Hos. xii. 8).',
  u'<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class="footnote">See chap. i. Note 45.</i> has decided this.',
  u'<span>\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da \u05db\u05d9\u05d0\u05d5\u05e8</span> Pass over to thy land<sup>9</sup><i class="footnote">\u201cA. V., \u201cPass through thy land.\u201d</i> as a river <span>(\u05e2\u05d1\u05e8\u05d9 \u05d0\u05dc \u05d0\u05e8\u05e6\u05da\u2550\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da)</span>; that is, \u201chasten to thy country, as quickly as the river flows,\u201d or, \u201cpass through thy land as the river which overflows the country.\u201d<sup>10</sup><i class="footnote"><span>\u05d9\u05d0\u05d5\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span>\u05de\u05d6\u05d7</span> <i>Strength</i>. Literally, \u201cgirdle.\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins.',
  u'<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\u2014The <span>\u05e0</span> in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> is instead of the Dagesh in the <span><sup>11</sup><i class="footnote">This explanation is opposed to I.E.\u2019s own rule, that only the letters <span>\u05d0\u05b9\u05d4\u05b9\u05d5\u05b9\u05d9\u05b9</span> are capable of interchange.</i>.\u05d6 \u05db\u05e0\u05e2\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class="footnote">Lit., \u201calso <span>\u05db\u05e0\u05e2\u05df</span> means \u2018merchant.\u2019\u201d I. E. on ver. 8 remarked, that <span>\u05d1\u05e0\u05e2\u05e0\u05d9\u05d4</span> meant \u201cher merchants;\u201d referring to that remark, he says here: \u201calso in this verse, where <span>\u05db\u05e0\u05e2\u05df</span> is used as a feminine, it has the same meaning, \u2018 merchant,\u2019 or, since the city is meant, \u2018merchant-city.\u2019\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span>\u05d0\u05e8\u05d7\u05ea \u05db\u05e0\u05e2\u05df \u2550 \u05db\u05e0\u05e2\u05df</span>, \u201cthe caravan of Canaan,\u201d because of the feminine pronoun in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4\u05b9</span> \u201cher strongholds.\u201d',
  u'<i>And He said</i>. And God said. <span>\u05d4\u05de\u05e2\u05e9\u05e7\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class="footnote">A. V., \u201cOppressed.\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class="footnote">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there.',
  u'<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\xe6ans. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i><sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i> Comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no fear like it\u201d (Ps. liii. 6). According to others: \u201cWould that it were not;\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class="footnote">A.V., \u201cTill the Assyrians founded it for them that dwell in the wilderness.\u201d</i> that is, the Chalds\xe6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class="footnote">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span>\u05dc\u05e6\u05d9\u05d9\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class="footnote">The passage in the Hebrew text seems to be corrupt; the word <span>\u05e6\u05d9\u05d9\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \u201cbeasts that live in the wilderness.\u201d <span>\u05e7\u05d8\u05e0\u05d5\u05ea \u05e9\u05d4\u05dd</span> is very likely a corruption for <span>\u05d4\u05e9\u05d5\u05db\u05e0\u05d5\u05ea</span>, \u201cthat dwell,\u201d and <span>\u05e6\u05d9\u05d4</span> \u201cdesert\u201d is left out after <span>\u05d1\u05d0\u05e8\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> <i>The towers thereof</i>. Comp. <span>\u05d1\u05d5\u05d7\u05df</span> \u201ctower\u201d (xxxii. 14). More correctly, the suffix in <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> refers to \u201cthe people of the Chald\xe6ans\u201d: \u201cwhen they, viz., the Chald\xe6ans, set up their towers of siege.\u201d <span>\u05e2\u05d5\u05e8\u05e8\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\xe6an brought Assyria to ruin.',
  u'<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods.',
  u'<span>\u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span> <i>And shall be forgotten</i>. <span>\u05d5\u05e0\u05e9\u05db\u05d7\u05d4 \u2550 \u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span>; comp. <span>\u05d5\u05e9\u05d1\u05d4 \u2550 \u05d5\u05e9\u05d1\u05ea</span> \u201cAnd it will return\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class="footnote">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\xe6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds.',
  u'<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before.',
  u'<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class="footnote">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span>\u05dc\u05d0\u05ea\u05e0\u05e0\u05d4</span> <i>To her hire</i>. Comp. <span>\u05d0\u05ea\u05e0\u05df \u05d6\u05d5\u05e0\u05d4</span>, \u201chire of an harlot\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise.',
  u'<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span>\u05dc\u05d0 \u05d9\u05d0\u05e6\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span>\u05d5\u05dc\u05d0 \u05d9\u05d7\u05e1\u05df .(\u05d0\u05d5\u05e6\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span>(\u05d7\u05d5\u05e1\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class="footnote">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span>\u05d5\u05bc\u05dc\u05b0\u05de\u05b4\u05d1\u05b0\u05e1\u05b6\u05d4 \u2550 \u05d5\u05b0\u05dc\u05b4\u05de\u05b0\u05d1\u05b7\u05e1\u05bc\u05b6\u05d4</span> And for a clothing. <span>\u05e2\u05ea\u05d9\u05e7</span> <i>Durable</i>. Strong; comp. <span>\u05e2\u05ea\u05e7</span> \u201cstrength\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \u201cher hire,\u201d in a figurative sense; in reality, he does not speak of an harlot at all.'],
 [u'<span>\u05d1\u05d5\u05e7\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span>\u05d5\u05d1\u05d5\u05dc\u05e7\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span> is therefore a mistake; the text had originally <span>\u05d1\u05e1\u05e4\u05e8 \u05d7\u05d6\u05d5\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span>\u05d5\u05e2\u05d5\u05d4</span> And turneth it upside down.',
  u'<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span>\u05db\u05e2\u05dd \u05db\u05db\u05d4\u05df \u05d5\u05d2\u05d5\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span>\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span>\u05db\u05de\u05dc\u05d5\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i> <span>\u05e0\u05d5\u05e9\u05d4</span> The capitalist. <span>\u05d0\u05e9\u05e8 \u05e0\u05d5\u05e9\u05d4 \u05d1\u05d5</span> He who borrows money on security.',
  u'<span>\u05d4\u05d1\u05d5\u05e7 \u05ea\u05d1\u05d5\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> (ver. 1); <span>\u05d4\u05d1\u05d5\u05e7</span> is infinitive Niphal of a verb <span>\u05d1\u05e7\u05e7) \u05e2\u05f4\u05e2</span> \u201cto empty\u201d). <span>\u05d7\u05d1\u05d5\u05e7</span> is formed like <span>\u05d9\u05e1\u05d5\u05d1</span> \u201cis driven back\u201d<sup>3</sup><i class="footnote">According to I. E. <span>\u05d9\u05b4\u05e1\u05bc\u05d5\u05b9\u05d1 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05d6 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e7</span>, are forms of the future Niphal for <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d1 ,\u05ea\u05bc\u05d1\u05bc\u05b7\u05d6\u05bc ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05b7\u05e7</span>.</i> (Ps. cxiv. 3.) <span>\u05d4\u05d1\u05d5\u05d6 \u05ea\u05d1\u05d5\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class="footnote">Infinitive and future Niphal.</i>\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow.',
  u'<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span>\u05e0\u05d1\u05dc\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class="footnote">Literally, according to I. E., \u201cis confounded.\u201d</i> Niphal of <span>\u05d1\u05dc\u05dc</span>, \u201cto confound\u201d; comp. <span>\u05d5\u05e0\u05d1\u05e7\u05d4</span>, \u201cand it will be emptied\u201d<sup>6</sup><i class="footnote">A V., \u201cShall fall.\u201d</i> (xix. 3); <span>\u05d5\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be surrounded\u201d<sup>7</sup><i class="footnote">A. V., \u201cThere was a winding about.\u201d</i> (Ez. xli. 7); the second <span>\u05e0\u05d1\u05dc\u05d4</span> might, however, be the Kal of <span>\u05e0\u05d1\u05dc</span>, \u201cto fade\u201d; comp. <span>\u05e0\u05d1\u05d5\u05dc \u05ea\u05d1\u05d5\u05dc</span>, \u201cthou wilt surely wear away\u201d<sup>8</sup><i class="footnote">The two roots <span>\u05e0\u05d1\u05dc</span> and <span>\u05d1\u05dc\u05dc</span> are similar in form and meaning; the former \u201cto fade away,\u201d the latter \u201cto confound,\u201d Niphal \u201cto be confounded\u201d or \u201cto be destroyed.\u201d <span>\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> is therefore either the third person feminine Kal of <span>\u05e0\u05d1\u05dc</span> or the same person Niphal of <span>\u05d1\u05dc\u05dc</span>; the regular form would be <span>\u05e0\u05b8\u05d1\u05b7\u05dc\u05bc\u05b8\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span>\u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05d1\u05b0\u05e7\u05b8\u05d4 \u05e0\u05b8\u05dd\u05b7\u05d1\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05dd\u05b0\u05d1\u05b8\u05d4</span>.</i> (Ex. xviii. 18). <span>\u05d9\u05d5\u05e9\u05d1\u05d9 \u05de\u05ea\u05d5\u05dd\u2550\u05de\u05ea\u05d5\u05dd</span> \u201cthey that sit on high,\u201d the chiefs of the land.<sup>9</sup><i class="footnote">A. V., \u201cThe haughty people.\u201d</i>',
  u'<span>\u05ea\u05d5\u05e8\u05d5\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span><sup>11</sup><i class="footnote">A. V., \u201cChanged.\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i> <span>\u05d7\u05dc\u05e4\u05d5</span> <i>They have abolished</i>. Comp. <span>\u05d9\u05d7\u05dc\u05d5\u05e3</span>, \u201che shall abolish\u201d (ii. 18). <span>\u05d7\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span>, \u201cthe covenant of the universe.\u201d',
  u'<span>\u05d1\u05d0\u05dc\u05d4 \u2550 \u05d0\u05dc\u05d4</span> \u201cBy a curse;\u201d<sup>12</sup><i class="footnote">From this remark it may be concluded that I. E. read <span>\u05d0\u05d1\u05dc\u05d4</span> \u201cmourneth\u201d instead of <span>\u05d0\u05db\u05dc\u05d4</span>.</i> comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span>, \u201cin sin\u201d (Ex. xx. 11); according to others, the preposition <span>\u05ea\u05d7\u05ea</span>, \u201cfor,\u201d is to be supplied; comp. <span>\u05e4\u05f3 \u05e9\u05e4\u05f3 \u05d5\u05e0\u05f3 \u05ea\u05d7\u05ea \u2550 \u05d5\u05e0\u05e9\u05dc\u05de\u05d4 \u05e4\u05e8\u05d9\u05dd \u05e9\u05e4\u05ea\u05d9\u05e0\u05d5</span>. \u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\u201d (Hos. xiv. 2).<sup>13</sup><i class="footnote">A. V., \u201cSo will we render the calves of our lips.\u201d</i> <span>\u05d7\u05e8\u05d5</span> <i>They are burned</i>. Comp. <span>\u05d5\u05d7\u05e8\u05d4</span>, \u201cand may be burnt\u201d (Ez. xxiv. II).<sup>14</sup><i class="footnote">A. V., \u201cAnd may burn.\u201d</i>',
  u'<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \u201cFor wine maketh glad the heart\u201d (Ps. civ. 15).',
  u'<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk.',
  u'<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is according to my opinion<sup>15</sup><i class="footnote">The grammarian, R. Jonah, is of opinion that <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is Kal; therefore I. E. adds, \u201caccording to my opinion.\u201d</i> a verb <span>\u05e2\u05f4\u05e2</span>\u2014comp. <span>\u05d5\u05b8\u05d0\u05b5\u05e7\u05b7\u05dc</span> \u201cAnd I was despised\u201d (Gen. xvi. 5)\u2014Niphal of <span>\u05de\u05e8\u05e8</span>.',
  u'<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble.',
  u'<span>\u05e6\u05d5\u05d7\u05d4</span> A crying. <span>\u05e2\u05dc \u05de\u05e7\u05d5\u05dd \u05d4\u05d9\u05d9\u05df \u2550 \u05e2\u05dc \u05d4\u05d9\u05d9\u05df</span> In the place of wine.<sup>16</sup><i class="footnote">A. V., \u201cFor wine.\u201d</i> <i>In the streets</i>. Publicly. <span>\u05e2\u05e8\u05d1\u05d4</span> <i>Is darkened</i>. Comp. <span>\u05e2\u05b6\u05e8\u05b6\u05d1</span> \u201cevening.\u201d',
  u'<span>\u05d5\u05e9\u05d0\u05d9\u05d4</span> <i>And with destruction</i>. <span>\u05e9\u05d0\u05d9\u05d4</span> is a noun derived from <span>\u05e9\u05d0\u05d4</span> \u201cto be waste;\u201dcomp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \u201cBetter is he than both they, who hath not yet been\u201d (Eccles. iv. 3).<sup>17</sup><i class="footnote">Strictly speaking, he who has not yet been born cannot be better; in the same way <span>\u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4</span> \u201cdesolation\u201d cannot be said \u201cto be left;\u201d because \u201cdesolation\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>',
  u'<span>\u05d1\u05e0\u05e7\u05e3</span> <i>As the shaking</i>. <span>\u05e0\u05e7\u05e3</span> is similar in meaning to <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he shall cut down\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left.',
  u'<i>They shall lift up</i>, etc. All commentators agree that from the words, \u201cBehold, the Lord maketh, etc.\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class="footnote">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \u201ca feast of fat things\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \u201cWoe to the crown of pride,\u201d etc. (xxviii. 1).<sup>19</sup><i class="footnote">The words of the Hebrew text are\u2014<span>\u05d5\u05e2\u05d3\u05d5 \u05d4\u05d5\u05d9 \u05e2\u05d8\u05e8\u05ea \u05d2\u05d0\u05d5\u05ea</span> \u201cAnd his proof is taken from the words, \u2018Woe to the crown of pride,\u2019\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\u201425). The translation is based on the suggestion, that <span>\u05d5\u05e2\u05d3\u05d5</span> is a corruption of the original <span>\u05d5\u05b0\u05e2\u05b7\u05d3</span> or <span>\u05e2\u05b7\u05d3</span> \u201cunto.\u201d</i>\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class="footnote">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span>\u05d9\u05e8\u05e0\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class="footnote">A. V., \u201cThey shall sing.\u201d According to I. E., or rather to R. Moses Hakkohen, <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span>\u05e8\u05e0\u05df</span> and <span>\u05e6\u05d4\u05dc</span> do not always signify, \u201cto sing,\u201d as proved by the quoted <span>\u05d4\u05b8\u05e8\u05b4\u05e0\u05bc\u05b8\u05d4</span> \u201cthe proclamation\u201d after a defeat, and <span>\u05e6\u05d4\u05dc\u05ea</span> \u201cthe neighing\u201d of horses.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe proclamation\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span>\u05e6\u05d4\u05dc\u05d5</span> <i>They shall cry aloud</i>. Comp. <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05dd</span> \u201cthe neighing of the horse.\u201d<sup>22</sup><i class="footnote">Instead of <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span>\u05de\u05e6\u05d4\u05dc\u05d5\u05ea \u05d0\u05d1\u05d9\u05e8\u05d9\u05d5</span> \u201cthe neighing of his strong ones\u201d (Jer. viii. 16).</i>',
  u'<span>\u05d1\u05d0\u05d5\u05e8\u05d9\u05dd</span> Some explain it, \u201cIn the countries;\u201d comp. <span>\u05db\u05e9\u05e8\u05d9\u05dd \u05d0\u05d5\u05e8</span> \u201cthe land of the Chald\xe6ans\u201d<sup>23</sup><i class="footnote">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \u201cIn valleys.\u201d The former explanation is the right one. <span>\u05e9\u05dd</span> <i>The name</i>. Supply <span>\u05db\u05d1\u05d3\u05d5</span> \u201cglorify;\u201d for the verb <span>\u05db\u05d1\u05d3\u05d5</span> in the first half of the sentence refers also to the second. \u201cThey\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class="footnote">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> retain according to this explanation their usual meaning, \u201cthey sing.\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>',
  u'<span>\u05de\u05db\u05e0\u05e3</span> <i>From the uttermost part</i>. The word <span>\u05db\u05e0\u05e3</span> \u201ccorner,\u201d is used here to signify \u201ca great distance,\u201d because the earth is round.<sup>25</sup><i class="footnote">One is rather inclined to think that, because the earth is round, the expression <span>\u05db\u05e0\u05e3 \u05d4\u05d0\u05e8\u05e5</span> \u201cthe comer of the earth\u201d should not be used. Perhaps he means to say, that \u201cthe corner of the earth\u201d is used instead of \u201cfar off,\u201d because we can never reach it.</i> <span>\u05e6\u05d1\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class="footnote"><span>\u05e6\u05d1\u05d4</span> \u201cto desire;\u201d from this I. E. derives <span>\u05e6\u05d1\u05d9</span> \u201cdesirable,\u201d \u201cbeauty,\u201d \u201cglory.\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span>\u05e8\u05d6\u05f3</span> <i>Leanness</i>. Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cleanness\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span>\u05d1\u05d2\u05d3\u05d9\u05dd \u05d1\u05d2\u05d3\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class="footnote">The root <span>\u05d1\u05d2\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>',
  u'<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall.',
  u'<i>Windows from on high</i>, etc. A figure for \u201cdecrees of the Lord.\u201d',
  u'<span>\u05e8\u05e2\u05d4</span> <i>Is broken</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou wilt break them\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class="footnote"><span>\u05e8\u05e2\u05e2</span> in Chaldee is the same as <span>\u05e8\u05e6\u05e5</span> in Hebrew.</i> <span>\u05d4\u05ea\u05e4\u05d5\u05e8\u05e8\u05d4 \u05e4\u05d5\u05e8</span> <i>Is broken asunder</i>. Comp. <span>\u05d5\u05d9\u05e4\u05e8\u05e4\u05e8\u05e0\u05d9</span> \u201cand he hath broken me asunder\u201d (Job xvi. 12); <span>\u05e4\u05d5\u05e8\u05e8\u05ea</span> \u201cthou hast divided\u201d (Ps. lxxiv. 13).',
  u'<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span>\u05e7\u05d5\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> \u201cno rising up\u201d (Prov. xxx. 31 ).<sup>29</sup><i class="footnote">It is rather curious to find I. E. referring to <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> as another instance of the infinitive <span>\u05e7\u05d5\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>',
  u'Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \u201cthe kings of the earth on the earth\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class="footnote">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>',
  u'<span>\u05d1\u05d0\u05e1\u05d9\u05e8 \u2550 \u05d0\u05e1\u05d9\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> \u201cthey shall be visited,\u201d may also be compared with <span>\u05d5\u05de\u05d9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05ea\u05e4\u05e7\u05d3</span> \u201cand after many years thou wilt be visited\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class="footnote">According to the first explanation, <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> means \u201cthey will be visited\u201d to receive their food; according to the second, \u201cthey will be visited\u201d to receive their final punishment.</i>',
  u'<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \u201cthe kings of the earth,\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context.'],
 [u'<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \u201cthe ancients\u201d is represented speaking (xxiv. 23). <span>\u05e2\u05e6\u05d5\u05ea \u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span>\u05e2\u05e9\u05d9\u05ea</span> \u201cthou hast done.\u201d\u2014\u201cThe counsels of old\u201dare the plans of God predicted by the prophets. <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class="footnote">A. V., \u201cAre faithfulness and truth.\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cmy strength and my fortress\u201d (Jer. xvi. 19).<sup>2</sup><i class="footnote">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>',
  u'<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span>\u05dc\u05d2\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span>\u05d6\u05e8\u05d9\u05dd</span> <i>Strangers</i>. Non-Israelites. <span>\u05de\u05e2\u05d9\u05e8</span> Of every city.<sup>4</sup><i class="footnote">A. V., \u201cTo be no city.\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span>\u05de\u05b5</span> (lit. \u201cfrom\u201d) to be the sign of the possessive genitive, is, \u201cThe palaces of the heathen people shall never be built again in any city.\u201d</i>',
  u'<span>\u05d9\u05db\u05d1\u05d3\u05d5\u05da \u05e2\u05dd \u05e2\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class="footnote">Of the defeat of Gog and Magog or of Sennacherib.</i>',
  u'<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class="footnote">A. V., \u201cA refuge from the storm.\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \u201cfrom the showers.\u201d',
  u'<span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05d9\u05d4</span> \u201cin a dry land\u201d (Jer. ii. 6). <span>\u05d7\u05d5\u05e8\u05d1 \u05d1\u05e6\u05dc \u05e2\u05d1 \u05d5\u05e0\u05d5\u05f3</span> <i>The heat in</i><sup>5a</sup><i class="footnote">A. V., \u201cWith.\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class="footnote">I. E. means to say that \u201cin the shadow of a cloud\u201d is the same as \u201cin the absence of all clouds,\u201d or \u201cin sunshine;\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> and <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> than that existing between \u201cin a dry land\u201d and \u201cin the shadow of a cloud;\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span>\u05d6\u05de\u05d9\u05e8 \u05e2\u05e8\u05d9\u05e6\u05d9\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe branch of the terrible ones.\u201d</i> It is the same as <span>\u05e9\u05d0\u05d5\u05df \u05d6\u05e8\u05d9\u05dd</span>; comp. <span>\u05d6\u05de\u05d9\u05e8\u05d5\u05ea</span> \u201csongs\u201d (xxiv. 16). <span>\u05d9\u05e2\u05e0\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humbled\u201d (Ex. x. 3).',
  u'<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span>\u05de\u05de\u05d7\u05d9\u05dd</span> <i>with things full of marrow</i>\u2014comp. <span>\u05d5\u05de\u05d5\u05d7</span> \u201cand the marrow\u201d (Job. xxi. 24); <span>\u05de\u05de\u05d7\u05d9\u05dd</span> is participle Pual\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class="footnote">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \u201cAs you have drunk on my holy mountain,\u201d etc. (Obad. 16).',
  u'<span>\u05d5\u05d1\u05dc\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd he will destroy.\u201d</i> Comp. <span>\u05db\u05d1\u05dc\u05e2</span> \u201cwhen are discovered\u201d<sup>10</sup><i class="footnote">A. V., \u201cWhen are covered.\u201d I. E., in his commentary ad locum mentions both explanations, \u201cwhen are covered\u201d and \u201cwhen are discovered,\u201d and gives the preference to the former.</i> (Num. iv. 20). <span>\u05d4\u05dc\u05d5\u05d8</span> <i>The covering</i>. Comp. <span>\u05d5\u05d9\u05dc\u05d8</span> \u201cand he wrapped\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span>\u05de\u05db\u05e1\u05d4 \u2550 \u05de\u05e1\u05db\u05d4</span> \u201ccovering;\u201d comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20).',
  u'<span>\u05d1\u05dc\u05e2 \u05d4\u05de\u05d5\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class="footnote">A. V., \u201cHe will swallow up death.\u201d</i> them.<sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i><sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class="footnote">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>',
  u'<span>\u05d5\u05d0\u05de\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class="footnote">A. V., \u201cAnd it shall be said.\u201d</i> The people mentioned before, will say. <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05e0\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class="footnote">A. V., \u201cAnd he will save us.\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class="footnote">See i., Note 43.</i>',
  u'<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span>\u05d5\u05e0\u05d3\u05d5\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span>(\u05d3\u05d5\u05e9) \u05e2\u05f4\u05d5</span> or <span>\u05d1\u05bc\u05b0\u05d4\u05b4\u05d3\u05bc\u05d5\u05bc\u05e9\u05c1 .(\u05d3\u05e9\u05e9) \u05e2\u05f4\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span>\u05d5\u05bc</span> is here instead of <span>\u05d5\u05b9</span>; these two vowels are capable of interchange. <span>\u05de\u05d3\u05de\u05e0\u05d4</span> Dunghill.',
  u'<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span>\u05d4\u05e9\u05d5\u05d7\u05d4</span> <i>He that swimmeth</i>. Comp. <span>\u05e9\u05d7\u05d5</span> \u201cto swim\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> \u201cwindows\u201d (Gen. vii. 11), but their explanation is far-fetched.',
  u'Thy <i>walls</i>. The pronoun refers to Moab. <span>\u05d4\u05e9\u05d7 \u05d4\u05e9\u05e4\u05d9\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class="footnote">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \u201ctowers,\u201d Kimchi: \u201cthe wrists,\u201d R. Jonah: \u201cthe multitude,\u201d A. V., \u201cthe spoils.\u201d</i> Asyndeton; comp. <span>\u05db\u05e8\u05e2 \u05e9\u05db\u05d1 \u05e0\u05e4\u05dc</span> \u201cHe bowed, he fell, he lay down\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class="footnote">A. V., \u201cHe shall bring low,\u201d \u201clay low.\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>'],
 [u'<span>\u05e2\u05d9\u05e8 \u05e2\u05d6 \u05dc\u05e0\u05d5 \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d9\u05e9\u05d9\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class="footnote">A. V., \u201cWe have a strong city.\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class="footnote">After <span>\u05d9\u05e9\u05d9\u05ea</span> the word <span>\u05d9\u05e9\u05d5\u05e2\u05d4</span> \u201csalvation\u201d seems to have been omitted in the Hebrew text.</i> <span>\u05d7\u05d5\u05de\u05d5\u05ea \u05d5\u05d7\u05dc</span> <i>For walls and bulwarks</i>. <span>\u05d7\u05b5\u05dc \u05d4\u05b7\u05d7\u05d5\u05b9\u05de\u05d5\u05b9\u05ea \u2550 \u05d7\u05b5\u05dc</span> \u201cthe fence of the walls.\u201d<sup>3</sup><i class="footnote">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>',
  u'<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it.',
  u'<span>\u05d9\u05e6\u05e8 \u05e1\u05de\u05d5\u05da \u05ea\u05e6\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\u201d Others are of opinion that <span>\u05e9\u05dc\u05d5\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class="footnote">According to this opinion the translation of the passage is as follows: \u201cPeace will guard him whose mind is stayed on thee.\u201d There is, however, no other instance in the Bible of <span>\u05e9\u05dc\u05d5\u05dd</span> being used as a feminine noun.</i>',
  u'<i>Trust ye</i>, etc. Therefore fathers will say to their children, \u201cTrust in the Lord,\u201d etc. <span>\u05d1\u05d9\u05d4</span> <i>In the Lord</i>. <span>\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span>\u05e6\u05d5\u05e8 \u05e2\u05d5\u05dc\u05de\u05d9\u05dd</span> <i>Everlasting strength</i>. <span>\u05d1\u05d9\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span>(\u05d9\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this.',
  u'<span>\u05d4\u05e9\u05d7</span> <i>He bringeth down</i>. A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05d4\u05b5\u05e7\u05b7\u05dc</span> \u201che afflicted slightly\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span>\u05d9\u05e9\u05e4\u05d9\u05dc\u05e0\u05d4 \u05d9\u05e9\u05e4\u05d9\u05dc\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cMy strength and my fortress\u201d (Jer. xvi. 19).<sup>6</sup><i class="footnote">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>',
  u'<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span>\u05e8\u05d2\u05dc\u05d9 \u2550 \u05e4\u05e2\u05de\u05d9</span> \u201cfeet.\u201d Comp. <span>\u05e4\u05e2\u05de\u05d9\u05dd</span> (Ex. xxiii. 14) \u2550 <span>\u05e8\u05d2\u05dc\u05d9\u05dd</span> (ibid. 17) \u201ctimes.\u201d',
  u'<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \u201cmost upright\u201d and \u201cdost weigh the path of the just.\u201d <span>\u05ea\u05e4\u05dc\u05e1</span> Thou weighest.',
  u'<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class="footnote">A. V., \u201cIn the way of thy judgment.\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \u201cthe soul is longing for Thy name.\u201d Before <span>\u05d0\u05e8\u05d7</span> \u201cpath\u201d supply the preposition <span>\u05dc</span> \u201cfor.\u201d',
  u'<span>\u05e0\u05e4\u05e9\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i> was <span>\u05d1\u05dc\u05d9\u05dc\u05d4 \u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> <i>I will seek Thee early</i>. Man has <span>\u05e0\u05e4\u05e9</span> \u201csoul\u201d and <span>\u05e8\u05d5\u05d7</span> \u201cspirit,\u201d as I explained in Koheleth.<sup>9</sup><i class="footnote">In his commentary on Koheleth iii. 21, I. E. says that <span>\u05e0\u05e4\u05e9</span> is common to all living creatures, but <span>\u05e0\u05e9\u05de\u05d4</span> is peculiar to human beings alone;\u2014the difference between <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span>\u05e0\u05e4\u05e9</span>, sensitive, <span>\u05e8\u05d5\u05d7</span>, and deliberative capacities <span>\u05e0\u05e9\u05de\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span>\u05ea\u05d1\u05dc</span> <i>World</i>. The inhabited part of the earth.',
  u'<span>\u05d9\u05d7\u05df</span> <i>Let favour be shewn</i>. A verb <span>\u05e2\u05f4\u05e2</span>; it is a form like <span>\u05d9\u05d5\u05e1\u05d1</span> \u201cis turned\u201d (xxviii. 27).<sup>10</sup><i class="footnote"><span>\u05d9\u05d7\u05bb\u05b7\u05df</span> is future Hophal of <span>\u05d9\u05d5\u05e1\u05d1 ; \u05d7\u05e0\u05df</span> future Hophal of <span>\u05e1\u05d1\u05d1</span>.</i>\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> <i>Straightforwardness</i>. It is related to <span>\u05e0\u05db\u05d7</span> \u201cbefore\u201d (Ex. xxvi. 35); comp. <span>\u05e0\u05db\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God.',
  u'<span>\u05e8\u05de\u05d4 \u05d9\u05d3\u05da \u05d1\u05dc \u05d9\u05d7\u05d6\u05d9\u05d5\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class="footnote"><span>\u05e8\u05de\u05d4</span> \u201cIs lifted up,\u201d that is, \u201cdoes not touch them\u201d or \u201cdoes not punish them.\u201d</i> <i>they will not see</i>. <span>\u05d9\u05d7\u05d6\u05d5 \u05d5\u05d9\u05d1\u05e9\u05d5 \u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> \u201cyea, even the fire, which shall devour thine enemies\u201d.<sup>12</sup><i class="footnote">A. V., \u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\u201d\u2014The Hebrew text has <span> \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05d1\u05dc\u05dd \u05d9\u05d7\u05d6\u05d5</span>, which is perhaps to be altered into <span>\u05d9\u05d7\u05d6\u05d5 \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05db\u05dc \u05e2\u05dd</span>, since the difference between the two explanations is, that according to the first, <span>\u05e2\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span>\u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>',
  u'<span>\u05ea\u05e9\u05e4\u05d5\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span>\u05e9\u05e4\u05d5\u05ea</span> \u201cset on\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do.',
  u'<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span>\u05d1\u05e2\u05dc\u05d5\u05e0\u05d5</span> <i>Had dominion over us</i>, were our masters <span>(\u05d1\u05e2\u05dc\u05d9\u05dd)</span>; comp. <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cunto the owner of them\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span>\u05dc\u05d1\u05d3 \u05d1\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee.',
  u'<i>They are dead</i>. Those our masters, that have owned us, are now dead.',
  u'<span>\u05d9\u05e1\u05e4\u05ea</span> Thou hast continued.<sup>13</sup><i class="footnote">A. V., \u201cThou hast increased the nation.\u201d I. E. explains <span>\u05d9\u05e1\u05e4\u05ea</span> \u201cThou hast continued,\u201d and supplies the infinitive \u201cto chastise.\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country.',
  u'<i>In trouble</i>. In their trouble. <span>\u05e6\u05e7\u05d5\u05df</span> <i>They poured out</i>. The <span>\u05e0</span> is paragogic, as in <span>\u05d9\u05d3\u05e2\u05d5\u05df</span> \u201cthey knew\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span>\u05d9\u05e6\u05e7\u05d5</span>; the first radical is dropped in <span>\u05e6\u05e7\u05d5\u05df</span>; comp. <span>\u05d9\u05e8\u05d3\u2550\u05e8\u05d3</span> \u201che went down\u201d (Judg. xix. 11). As to the phrase \u201cthey poured out a prayer,\u201d comp. \u201che will pour out his prayer\u201d (Ps. cii. 1). <span>\u05de\u05d5\u05e1\u05e8\u05da \u05dc\u05de\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class="footnote">A. V., \u201cWhen thy chastening was upon them.\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them.',
  u'<i>Like as a woman</i>, etc. This verse describes the \u201cchastening\u201d mentioned in the preceding verse. <span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> <i>That draweth near</i> Lit. \u201cthat bringeth near,\u201d namely, herself.<sup>15</sup><i class="footnote"><span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> is Hiphil, and therefore transitive; the object \u201cherself\u201d must be supplied.</i>',
  u'<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class="footnote">A. V., \u201cWe have been with child, we have been in pain, we have, as it were <span>(\u05db\u05b0\u05de\u05d5\u05b9)</span> brought forth wind.\u201d According to I. E. the word <span>\u05db\u05de\u05d5</span> compares the verbs <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05e0\u05d5\u05bc</span> \u201cwe have conceived\u201d and <span>\u05d4\u05b7\u05dc\u05b0\u05e0\u05d5\u05bc</span> \u201cwe have been in pain,\u201d with the verb <span>\u05d9\u05b8\u05dc\u05b7\u05d3\u05b0\u05e0\u05d5\u05bc \u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwe have brought forth,\u201d with regard to the object <span>\u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwind,\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span>\u05d9\u05e9\u05d5\u05e2\u05d5\u05ea \u05d1\u05dc \u05e0\u05e2\u05e9\u05d4</span> \u201cwe have not wrought any deliverance.\u201d We were not able to bring any deliverance. <span>\u05d0\u05e8\u05e5</span> <i>In the earth</i>. Supply <span>\u05d1</span>; comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> (Ex. xx. 11). <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> Some say, that <span>\u05d0</span> is omitted, as in <span>\u05d5\u05d9\u05e4\u05dc\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\u201cand they fell\u201d), as will be explained by me. I explain <span>\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> we could not help their falling.\u201d<sup>17</sup><i class="footnote">According to I. E. the root of <span>\u05d9\u05e4\u05dc\u05d5</span> is <span>\u05e0\u05e4\u05dc</span> \u201cto fall.\u201d <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5 \u05d9\u05e9\u05d1\u05d9 \u05ea\u05d1\u05dc</span> \u201cWe could not effect that the inhabitants of the world should not fall;\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\u2014A. V., \u201cNeither have the inhabitants of the earth fallen.\u201d\u2014The passage quoted from Nehemiah <span>\u05d5\u05d9\u05e4\u05dc\u05d5 \u05de\u05d0\u05d5\u05d3 \u05d1\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> is explained by I. E. <span>\u05d1\u05e9\u05e4\u05dc\u05d9\u05dd \u05d5\u05e0\u05e4\u05dc\u05d9\u05dd \u05de\u05de\u05e2\u05dc\u05ea\u05dd</span> \u201cthey appeared to themselves low and degraded.\u201d</i>',
  u'<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class="footnote">Comp. Targum: \u201cThou wilt revive the dead.\u201d</i> Some explain it as a contrast to \u201cThey are dead, they will not live,\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \u201cAwake, etc.\u201d <span>\u05d8\u05dc \u05d0\u05d5\u05e8\u05d5\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe dew of herbs.\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span>\u05d0\u05d5\u05e8\u05d5\u05ea</span> means \u201cherbs;\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class="footnote">Comp. \u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\u201d</i> <span>\u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u2550 \u05d5\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span>\u05ea\u05e4\u05d9\u05dc</span> \u201cShall cast out,\u201d \u201cshall bear;\u201d comp. <span>\u05db\u05e0\u05e4\u05dc \u05d0\u05e9\u05d7</span> \u201cAs the untimely birth of a woman\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class="footnote">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>',
  u'<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> <span>\u05d7\u05d1\u05d9</span> Some explain this word as a regular form of a verb <span>(\u05d7\u05d1\u05d4) \u05dc\u05f4\u05d4</span>; the feminine form <span>\u05d7\u05d1\u05d9</span> is used, because <span>\u05e2\u05dd</span> is sometimes feminine; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea \u05e2\u05de\u05da</span> \u201cAnd thy people sinneth\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class="footnote">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span>\u05d7\u05d1\u05d4</span>.</i> that <span>\u05d7\u05d1\u05d9</span> is a noun like <span>\u05e9\u05d1\u05d9</span> \u201ccaptivity.\u201d The first explanation is the right one.',
  u'<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class="footnote">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth.'],
 [u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>1</sup><i class="footnote"><span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span>; (\u05ea\u05dc\u05d9)</span><sup>2</sup><i class="footnote"><span>\u05ea\u05dc\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\n"> but the two words, being quite different in meaning, <span>\u05ea\u05dc\u05d9)</span> \u201changing,\u201d <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n/9k=\n"> \u201cfollowing,\u201d) are probably not connected with each other. Moreover, if <span>\u05ea\u05dc\u05d9</span> were the same as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\n"> it would have been written <span>\u05ea\u05d0\u05dc\u05d9</span>. It seems more probable and natural to derive <span>\u05ea\u05dc\u05d9</span> from <span>\u05ea\u05dc\u05d4</span> \u201cto hang,\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span>\u05ea\u05dc\u05d0\u05d9</span> Talm. Bab. Shab. 78; and <span>\u05ea\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05db\u05dc\u05d9\u05de\u05d4</span> \u201cHe hangeth the earth upon nothing\u201d (Job xxvi. 7). This axis, being a straight line, is called <span>\u05d1\u05e8\u05d9\u05d7</span> \u201ca bar,\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> \u201ccrooked,\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span>\u05ea\u05e0\u05d9\u05df</span> \u201cdragon;\u201d the one end of the line being called \u201cthe head,\u201d the other \u201cthe tail of the dragon.\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> by <span>\u05ea\u05dc\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span>\u05d1\u05e8\u05d9\u05d7</span> stretching,\u201d<sup>3</sup><i class="footnote">A. V., \u201cPiercing.\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class="footnote">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span>\u05e0\u05d7\u05e9 \u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class="footnote">The sea-monsters are usually called <span>\u05ea\u05e0\u05d9\u05e0\u05d9\u05dd</span>; this remark is therefore added, that they are also called <span>\u05e0\u05d7\u05e9\u05d9\u05dd</span>, some of them being \u201cserpent-like.\u201d</i> <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \u201cThe great dragon in the sea.\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class="footnote">Assyria or Babylon.</i> while \u201cthe dragon that is in the sea,\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \xe9lite of soldiers, princes, and nobles.<sup>7</sup><i class="footnote">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>',
  u'<span>\u05d7\u05de\u05e8</span> <i>Wine</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i> Comp. <span>\u05d7\u05b8\u05de\u05b6\u05e8</span> \u201cwine\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span>\u05e2\u05e0\u05d5</span> <i>Sing</i>. Comp. <span>\u05e2\u05e0\u05d5\u05ea</span> \u201cSinging\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \u201csing\u201d is addressed to the singers.<sup>9</sup><i class="footnote">The subject, \u201cYe singers,\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7).',
  u'<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3</span>. R. Jonah, the Grammarian, says, that <span>\u05dc\u05d0 \u2550 \u05e4\u05df</span>, and <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3 \u05e2\u05dc\u05d9\u05d4 ;\u05d0\u05e4\u05e7\u05d3 \u2550 \u05d9\u05e4\u05e7\u05d3</span> means accordingly, \u201cI will not punish her (though I shall punish all other nations).\u201d Comp. <span>\u05e4\u05df \u05ea\u05e4\u05dc\u05e1</span> \u201cDo not ponder.\u201d<sup>10</sup><i class="footnote">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \u201cLest any hurt it.\u201d \u201cLest thou shouldst ponder.\u201d</i> R. Isaak ben Saul compares <span>\u05d9\u05e4\u05e7\u05d3</span> with <span>\u05e0\u05e4\u05e7\u05d3</span> \u201cthere lacketh\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \u201cI will water it every moment, lest its leaves drop.\u201d <span>\u05e2\u05dc\u05d9\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class="footnote">A. V., \u201cIt.\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class="footnote">This instance is only quoted to show that <span>\u05e2\u05dc\u05d9\u05d4</span> means \u201cher leaves.\u201d R. Isaak ben Saul confounds the Kal <span>\u05d9\u05e4\u05e7\u05d3</span> and the Niphal <span>\u05e0\u05e4\u05e7\u05d3</span>; it is only the latter which has the meaning \u201cto be missing.\u201d</i> R. Moses Hakkohen explains it thus, \u201cI shall guard it day and night, lest the enemy hurt it.\u201d I think that this explanation is the right one.',
  u'<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class="footnote">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \u201cwho would set,\u201d etc., implies.</i> Supply <span>\u05d1</span> before <span>\u05e9\u05de\u05d9\u05e8</span> \u201cbrier,\u201d comp. <span>\u05d1\u05e9\u05e9\u05d7\u2550\u05e9\u05e9\u05d7</span> \u201cin six,\u201d (Ex. xx. 11). The meaning of the sentence is, \u201cWho would set me against the brier and thorn of the vineyard,\u201d that is, against the wicked people; \u201cand in the day of my war against the vineyard,\u201d <span>\u05d0\u05e4\u05e9\u05e2\u05d4 \u05d1\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i>\u2014comp. <span>\u05db\u05e4\u05e9\u05e2</span> \u201cbut a step\u201d (1 Sam. xx. 3)\u2014<span>\u05d0\u05e6\u05d9\u05ea\u05e0\u05d4</span> <i>I would burn it;</i>\u2014comp. <span>\u05d4\u05e6\u05d9\u05ea\u05d5</span> \u201cthey have burnt\u201d (2 Sam. xiv. 35).',
  u'<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\u2014comp. \u201cthe Lord hath been like an enemy\u201d (Lam. ii. 5)\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \u201che will make peace unto me.\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Who would give me</i>\u2014comp. <span>\u05e0\u05ea\u05ea\u05e0\u05d9</span> \u201cthou hast given me\u201d (Judges i. 15)\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class="footnote">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\u2014but the men of Judah,<sup>16</sup><i class="footnote">The expression <span>\u05d0\u05d9\u05e9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> \u201cthe men of Judah,\u201d is perhaps used by I. E. instead of \u201cIsrael,\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\u2019s promise, \u201cI the Lord will keep it, lest he visit it,\u201d are introduced, saying, \u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\u201d Comp.<sup>17</sup><i class="footnote">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \u201cthrough it\u201d \u2550 \u201cthrough myself.\u201d</i> \u201cAnd Ezekiel shall be,\u201d instead of \u201cAnd I shall be\u201d (Ez. xxv. 24), \u201cAnd Samuel,\u201d instead of \u201cAnd myself\u201d (1 Sam. xii. 11); \u201cAs he hath done,\u201d instead of \u201cAs I have done\u201d (Lev. viii. 34); <span>\u05d1\u05de\u05dc\u05d7\u05de\u05d4</span> \u201cin war,\u201d is to be joined with <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9</span> \u201cwho would turn me\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span>\u05d0\u05d5 \u05d9\u05d7\u05d6\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \u201cJacob would take root,\u201d etc. I am compelled to explain in this way by the phrase, \u201cHe will make peace unto me,\u201d because it is God alone that maketh peace.<sup>18</sup><i class="footnote">I. E. is not the author of the first opinion, which attributes to God the words, \u201cHe will make peace unto me,\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\u2019s own explanation, introduced by a phrase like <span>\u05d5\u05d0\u05e0\u05d9 \u05d0\u05d5\u05de\u05e8 ,\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> \u201cbut I think,\u201d \u201cbut I say.\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \u201csome say.\u201d</i>',
  u'<span>.<sup>19</sup><i class="footnote">Literally: In coming days. <span>\u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d1\u05d0\u05d9\u05dd\u2550\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i></span><span>\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span> In future. According to some: \u201cthe children.\u201d<sup>20</sup><i class="footnote">Literally: The coming <i>sc.</i> generations. <span>\u05d4\u05d3\u05d5\u05e8\u05d5\u05ea \u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i> <span>\u05d9\u05e9\u05e8\u05e9</span> <i>He shall cause to take root.</i> Comp. <span>\u05d9\u05e9\u05e8\u05e9\u05d9\u05d7 \u05d5\u05ea\u05e9\u05e8\u05e9</span> \u201cand didst cause it to take deep root\u201d (Psa. lxxx. 10).<sup>21</sup><i class="footnote">The Hebrew text has <span>,\u05d5\u05ea\u05e9\u05d0\u05e8 \u05e9\u05e8\u05e9\u05d9\u05d4</span> \u201cand causes its roots to remain;\u201d but <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span>\u05ea</span> could agree; the remark would also be then quite superfluous. <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> must therefore be altered into <span>,\u05d5\u05ea\u05e9\u05e8\u05e9</span> which is part of a quotation.</i> <span>\u05ea\u05e0\u05d5\u05d1\u05d4</span>. Fruit.',
  u'<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span>\u05d0\u05e9\u05e8\u05d9\u05dd</span> \u201cgroves\u201d can be applied.<sup>22</sup><i class="footnote">It is not clear at all how the mention of \u201cthe groves\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites.',
  u'<span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span>. <i>In measure.</i> According to most commentators <span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span> is a reduplication of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d like <span><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i></span><span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. xiii. 49); <span></span><span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> \u201cWill carry thee away\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \u201cthe defenced city\u201d (ver. 10)<sup>24</sup><i class="footnote">The pronoun \u201cit\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \u201cthe defenced city\u201d of ver. 10; but that \u201ccity\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span>\u05d1\u05e9\u05dc\u05d7\u05d4</span> According to some: \u201cwith its sword.\u201d<sup>25</sup><i class="footnote">A. V., \u201cWhen it shooteth forth.\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span>\u05d4\u05e9\u05dc\u05d7</span> \u201cthe sword\u201d (Joel ii. 8). More correctly, however, it may be compared with <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cthy plants\u201d (Song iv. 13), especially because of the words: \u201con the day of the east wind.\u201d<sup>26</sup><i class="footnote">The figure \u201cthe day of the east wind,\u201d leads the reader to suppose that there is also a reference to \u201cplants,\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\u2014which may be considered as her plants (<span>\u05e9\u05dc\u05d7\u05d4</span>)\u2014therefore <span>\u05d4\u05d2\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class="footnote">A. V., \u201cStayeth.\u201d\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\u201d comp. <span><sup>28</sup><i class="footnote">Hophal of <span>\u05d9\u05d2\u05d4</span>.</i></span><span>\u05d4\u05d5\u05d2\u05d4</span> \u201che was removed\u201d (2 Sam. xx. 13); <span>\u05d4</span> replaces the radical <span>\u05d9</span>; as in <span>\u05d9\u05d3\u05d4\u2550\u05d4\u05d3\u05d4</span> \u201che stretched forth\u201d (xi. 8). <span>\u05e7\u05d3\u05d9\u05dd</span> East wind.',
  u'<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\u2014for \u201cthe iniquity of Jacob\u201d (<span>\u05e2\u05d5\u05df \u05d9\u05e2\u05e7\u05d1</span>) is the source of all his evils<sup>28a</sup><i class="footnote"><span>\u05e2\u05d5\u05df</span> \u201ciniquity\u201d is, therefore, used here for <span>\u05e8\u05e2</span> \u201cevil.\u201d</i>\u2014and the decree shall be rescinded, if they abolish idolatry. <span>\u05d4\u05e1\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span>\u05d2\u05d9\u05e8</span> Chalk. <span>\u05de\u05e0\u05e4\u05e6\u05d5\u05ea</span> <i>Beaten in sunder.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cThou shalt break them\u201d (Ps. ii. 9). <span>\u05dc\u05d0 \u05d9\u05e7\u05de\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class="footnote">The use of <span>\u05e7\u05d5\u05dd</span> \u201cto rise,\u201d in the sense of <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d is explained here by I. E. See xl. Note 20.</i>',
  u'<i>The defenced city.</i> Samaria. <span>\u05d1\u05d3\u05d3</span> Shall be desolate. <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span> <i>The branches thereof.</i> Comp. <span>\u05e2\u05dc \u05e9\u05ea\u05d9 \u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> \u201cupon the two branches\u201d (1 Kings xviii. 21).<sup>29a</sup><i class="footnote">A. V. \u201cBetween two opinions.\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd \u05e2\u05dc \u05e9\u05ea\u05d9</span> rather than <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> (xvii. 6,) as another instance, and not <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> which differs from <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> in this verse by the Dagesh in <span>\u05e4</span>. It is, however, possible, that I. E. read <span>\u05e1\u05e2\u05e4\u05bc\u05d9\u05d4</span>.</i> The open towns are meant.',
  u'<span>\u05e7\u05e6\u05d9\u05e8\u05d4</span> <i>The bough</i><sup>30</sup><i class="footnote">A. V. \u201cThe boughs.\u201d</i> <i>thereof.</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cIn my branch\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \u201cthey\u201d refers to <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d<sup>31</sup><i class="footnote">I. E. supplies the feminine plural <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d in order to make the subject agree with the predicate <span>\u05ea\u05e9\u05d1\u05e8\u05e0\u05d4</span>; he might, however, supply <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> and <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>.</i> while <span>\u05e7\u05e6\u05d9\u05e8</span> signifies \u201cthe large branch.\u201d <span>\u05de\u05d0\u05d9\u05e8\u05d5\u05ea</span> Some explain: \u201cCollect;\u201d<sup>32</sup><i class="footnote">A. V., \u201cSet them on fire.\u201d</i> comp. <span>\u05d0\u05e8\u05d9\u05ea\u05d9</span> \u201cI have gathered\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \u201cSet on fire.\u201d The branches will be used as fuel. This is the right explanation. Comp. <span>\u05ea\u05d0\u05d9\u05e8\u05d5</span> \u201cye kindle fire\u201d (Mal. i. 10).',
  u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>33</sup><i class="footnote">See Note 1.</i> <span>\u05d9\u05d7\u05d1\u05d8</span> <i>Shall beat off.</i> Comp. <span>\u05ea\u05d7\u05d1\u05d8</span> \u201cthou wilt beat\u201d (Deut. xxiv. 10); <span>\u05d7\u05d5\u05d1\u05d8</span> \u201cbeating\u201d (Judg. vi. 11); therefore the expression <span>\u05ea\u05dc\u05e7\u05d8\u05d5</span> \u201cyou will be gathered together\u201d is also used. <i>One by one.</i> Only a few will be left out of many.',
  u'<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class="footnote">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.'],
 [u'<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class="footnote">According to I. E. <span>\u05e9\u05db\u05e8\u05d9 \u05d0\u05e4\u05e8\u05d9\u05dd</span> \u201cthe drunkards of Ephraim,\u201d is in apposition to <span>\u05e2\u05d8\u05e8\u05ea \u05e0\u05d0\u05d5\u05ea</span> \u201cthe crown of pride,\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span>\u05e8\u05d0\u05e9</span> <i>The best</i>.<sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i> Comp. <span>\u05e8\u05d0\u05e9\u05d9 \u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cthe chief spices\u201d (Song iv. 14). <span>\u05e0\u05d9\u05d0 \u05e9\u05de\u05e0\u05d9\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span>\u05d1\u05d2\u05d9\u05d0</span> \u201cin the valley\u201d (Deut. iii. 29). Others compare <span>\u05e0\u05bc\u05b5\u05d9\u05d0</span> with <span>\u05e0\u05bc\u05b5\u05d0</span> \u201cproud\u201d (xvi. 6), and say that the radical <span>\u05d4</span> is omitted.<sup>3</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span>.\u2014The difference in spelling, <span>\u05d2\u05b5\u05bc\u05d9\u05d0</span> (with <span>\u05d9</span>) and <span>\u05e0\u05b5\u05bc\u05d0</span> (without <span>\u05d9</span>) is entirely overlooked.</i> <span>\u05d4\u05dc\u05d5\u05de\u05d9</span> <i>Overcome</i>. Comp. <span>\u05d4\u05dc\u05de\u05d5\u05e0\u05d9</span> \u201cthey have smitten me\u201d (Prov. xxiii. 35).',
  u'<span>\u05d7\u05d6\u05e7</span> <i>Mighty</i>. Attribute to <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d or <span>\u05d7\u05d9\u05dc</span> \u201chost,\u201d which is to be supplied. <span>\u05e9\u05e2\u05e8 \u05e7\u05d8\u05d1</span>. The <span>\u05db</span> in <span>\u05db\u05d6\u05e8\u05dd</span> refers also to <span>\u05e9\u05e2\u05e8</span>: \u201cAs a destroying wind.\u201d <span>\u05e7\u05d8\u05d1</span> Destruction. Comp. <span>\u05e7\u05d8\u05d1\u05da</span> \u201cthy destruction\u201d (Hos. xiii. 14). <span>\u05d4\u05e0\u05d9\u05d7 \u05dc\u05d0\u05e8\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span>\u05d1\u05d9\u05d3</span> <i>With the hand</i>. With His mighty hand.',
  u'<span>\u05e2\u05d8\u05e8\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage.',
  u'<span>\u05e6\u05d9\u05e6\u05ea \u05e0\u05d5\u05d1\u05dc</span> \u201cThe blooming of the blossom which will fade away,\u201d<sup>4</sup><i class="footnote">A. V., \u201cA fading flower.\u201d\u2014I. E. supplies <span>\u05e6\u05d9\u05e5</span> \u201cblossom,\u201d or <span>\u05e2\u05dc\u05d4</span> \u201cleaf,\u201d \u201cplant,\u201d because of the incongruity of the feminine <span>\u05e6\u05d9\u05e6\u05ea</span> and the masculine <span>\u05e0\u05d5\u05d1\u05dc</span>. There is besides, according to his opinion, a contradiction between \u201ca fading flower,\u201d and \u201cthe glorious beauty,\u201d which he believes to be in apposition to the former; he explains therefore <span>\u05e0\u05d5\u05d1\u05dc</span> to have the meaning of a participle future \u201cthat will fade away,\u201d and for a similar reason, <span>\u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> (Ps. cxxxvii. 8): \u201cthat will be destroyed.\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\u2014comp. <span>\u05d1\u05ea \u05d1\u05d1\u05dc \u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> \u201cO daughter of Babylon, who art to be destroyed\u201d (Psa. cxxxvii. 8)\u2014or \u201cthe blossom of the fading plant,\u201d and this is better. <span>\u05db\u05d1\u05db\u05d5\u05e8\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes.',
  u'<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion.',
  u'<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span>\u05d0\u05dc \u05d4\u05e9\u05e2\u05e8 \u2550 \u05e9\u05e2\u05e8\u05d4</span>. <i>To the gate</i>. <span>\u05e9\u05e2\u05e8\u05d4 \u05de\u05e9\u05d9\u05d1\u05d9 \u05de\u05dc\u05d7\u05de\u05d4</span>. Some explain: \u201cwho turn the battle away from the gates.\u201d R. Moses Hakkohen renders the passage thus: \u201c(God will give strength to those) who have escaped,\u201d<sup>5</sup><i class="footnote">According to the first explanation <span>\u05d4\u05e9\u05e2\u05e8\u05d4</span> (lit. \u201cto the gate\u201d) is very strangely the same as <span>\u05de\u05df \u05d4\u05e9\u05e2\u05e8</span> (lit., \u201cfrom the gate\u201d). The literal translation of the phrase according to the other opinion is: \u201cthose who turn the battle to the gate,\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation.',
  u'<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span>\u05d1\u05e8\u05d0\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class="footnote">A. V., \u201cIn vision.\u201d</i> who rebukes the people; <span>\u05e4\u05e7\u05d5 \u05e4\u05dc\u05d9\u05dc\u05d9\u05d4 .\u05d1\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e8\u05d0\u05d4 \u2550 \u05d1\u05e8\u05d0\u05d4</span>, \u201cthey pervert judgment;\u201d by the subject \u201cthey\u201d the judges are meant, and the verb <span>\u05e4\u05e7\u05d5</span> has a transitive meaning; or \u201cthe words of the judgment are unstable,\u201d<sup>7</sup><i class="footnote">A. V., \u201cThey stumble in judgment.\u201d</i> <span>\u05d3\u05d1\u05e8\u05d9</span> \u201cthe words of\u201d being supplied. I prefer this latter explanation; for <span>\u05e4\u05e7\u05d5</span> is intr.; comp. <span>\u05d5\u05e4\u05d9\u05e7 \u05d1\u05e8\u05db\u05d9\u05dd</span>, \u201cand the tottering of the knees.\u201d (Nahum ii. 11.)',
  u'<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span>\u05d1\u05dc\u05d9 \u05de\u05e7\u05d5\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span>\u05e2\u05d3 \u05d0\u05e4\u05e1 \u05de\u05e7\u05d5\u05dd</span> \u201cuntil there be no place,\u201d (v. 8). <span>\u05e7\u05d9\u05d0 \u05e6\u05d5\u05d0\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom.',
  u'<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span>\u05e9\u05de\u05d5\u05e2\u05d4</span> <i>Doctrine</i>. A noun. <span>\u05d2\u05de\u05d5\u05dc\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthey that dwell in tents\u201d (Judg. viii., 11).<sup>8</sup><i class="footnote">I. E. means to say that the plural in the absolute state has sometimes the ending <span>\u05be\u05b5\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span>\u05e2\u05ea\u05d9\u05e7\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span>\u05d5\u05d9\u05e2\u05ea\u05e7</span> \u201cand he removed\u201d (Gen. xii., 8).',
  u'<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class="footnote">Some editions have <span>\u05e9\u05dc\u05d0 \u05d9\u05e8\u05e2 \u05e2\u05d5\u05d3</span> \u201cthat he should not continue to do evil,\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span>\u05e9\u05dc\u05d0 \u05d9\u05d3\u05e2 \u05e2\u05d5\u05d3</span>, and this reading has been adopted for the translation.</i> <span>\u05e6\u05d5 \u05dc\u05e6\u05d5</span> \u201cPrecept after<sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i> precept,\u201d or \u201cprecept joined to precept.\u201d <span>\u05e7\u05d5 \u05dc\u05e7\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually.',
  u'<span>\u05d1\u05dc\u05e2\u05e0\u05d9 \u05e9\u05e4\u05d4</span> <i>With laughing</i><sup>12</sup><i class="footnote">A. V., \u201cStammering.\u201d</i> <i>lips.</i> Comp. <span>\u05dc\u05e2\u05e0</span> \u201cderision\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people.',
  u'<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> <i>The refreshing.</i> Comp. <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class="footnote">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span>\u05d5\u05d7\u05db\u05dd \u05d9\u05e8\u05d5\u05e9\u05dc\u05de\u05d9 \u05dc\u05d0 \u05d9\u05d3\u05e2\u05e0\u05d5 \u05e9\u05de\u05d5</span> \u201cAnd a learned man from Jerusalem, whose name I do not know.\u201d</i> <span>\u05de\u05e8\u05d2\u05e2\u05d4</span> is a participle.<sup>14</sup><i class="footnote">Participle Hiphil of <span>\u05e8\u05d2\u05e2</span>; lit.: \u201cthat which gives rest.\u201d</i> <span>\u05d0\u05d1\u05d5 \u2550 \u05d0\u05d1\u05d5\u05d0</span> <i>They would.</i> Comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5 \u2550 \u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24).',
  u'<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class="footnote">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class="footnote"><span>\u05dc\u05d0</span> in <span>\u05dc\u05de\u05e2\u05df \u05dc\u05d0 \u05d9\u05dc\u05db\u05d5</span> of the Hebrew text is superfluous; the following quotation: \u201cWoe unto,\u201d etc., proves that the words \u201cto Egypt,\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \u201cWoe to those that go down to Egypt,\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class="footnote">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>',
  u'<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span>\u05de\u05d5\u05e9\u05dc\u05d9</span> According to some, \u201cthey that rule;\u201d comp. <span>\u05de\u05de\u05e9\u05dc\u05d4</span> \u201cdominion;\u201d but better, \u201cthe poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27).',
  u'<i>We have made a covenant with death</i>. We shall not die now. <span>\u05d7\u05d6\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span>\u05d7\u05d6\u05d5\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span><sup>18</sup><i class="footnote">I. E. says that, although <span>\u05d7\u05d6\u05d5\u05ea</span> in the phrase <span>\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd \u05d0\u05ea \u05e9\u05d0\u05d5\u05dc \u05dc\u05d0 \u05ea\u05e7\u05d5\u05dd</span> (ver. 18) might be explained to signify \u201cprophecy,\u201d and the whole sentence to mean: \u201cAnd what you prophesied concerning the grave will not be fulfilled,\u201d it is impossible to find that sense in the phrase <span>\u05d5\u05e2\u05dd \u05e9\u05d0\u05d5\u05dc \u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d5\u05d6\u05d4</span>, which has evidently the same meaning; <span>\u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d7\u05d5\u05d6\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d5\u05d6\u05d4</span>, \u201ca covenant of a prophecy and a covenant of a prophet;\u201d that is, \u201ca covenant like that made by divine inspiration.\u201d</i>?\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> I think that <span>\u05d7\u05d6\u05d4</span> means \u201cprophet,\u201d and explain <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> to be the same as <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d4</span> \u201cWe have made a prophet\u2019s covenant,\u201d a covenant like that made by divine inspiration. <span>\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> \u201cAn overflowing scourge,\u201d that is, famine; or better, \u201cthe scourge of an overflowing stream;\u201d <span>\u05db\u05d9 .\u05e9\u05d5\u05d8 \u05e0\u05d7\u05dc \u05e9\u05d5\u05d8\u05e3 \u2550\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5.',
  u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> <i>I will lay the foundation</i>. <span>\u05d9\u05e1\u05d3</span> is an adjective,<sup>19</sup><i class="footnote"><span>\u05d9\u05e1\u05d3</span> and <span>\u05e9\u05d1\u05d7</span>, according to I. E., may also be considered as participles of the Pi\xebl, the preformative <span>\u05de\u05b0</span> of the Pi\xebl and Pual being sometimes dropped.</i> derived from a Piel like <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> \u201che hath destroyed\u201d (Lam. ii. 9).<sup>20</sup><i class="footnote">The Pi\xebl past has two forms, <span>\u05e4\u05b4\u05bc\u05e2\u05b0\u05dc</span> and <span>\u05e4\u05b4\u05bc\u05e2\u05b7\u05dc</span>; it is with the latter that <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> is compared, and therefore <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> is quoted. Comp. Zahoth, On the Pi\xebl.</i> Comp. <span>\u05d5\u05e9\u05d1\u05d7 \u05d0\u05e0\u05d9</span> \u201cand I praise\u201d (Koh. iv. 2); which is likewise transitive. <span>\u05d1\u05d7\u05df</span> <i>Tower</i>.<sup>21</sup><i class="footnote">A. V., \u201cTried.\u201d</i> Comp. <span>\u05d5\u05d1\u05d5\u05d7\u05df</span> \u201cand towers\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span>\u05de\u05d5\u05e1\u05d3 \u05de\u05d5\u05e1\u05d3</span> <i>A sure foundation</i>. The first <span>\u05de\u05d5\u05e1\u05d3</span> is a noun, meaning \u201cfoundation;\u201d it is a genitive, governed by the preceding noun <span>\u05d9\u05e7\u05e8\u05ea</span> \u201cthe value of;\u201d the second is a participle Hophal, like <span>\u05de\u05d5\u05e1\u05d1</span>; the <span>\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span>\u05d5</span>).<span><sup>22</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05d1\u05dc\u05d5\u05e2 \u05d4\u05db\u05e4\u05dc</span> \u201cto compensate for the omission of the duplicate;\u201d this does not refer to the <span>\u05d3</span>, since the root is not <span>\u05e1\u05d3\u05d3</span>, but to the omission of <span>\u05d5</span>, which is also noticed by the Masora; there should be two <span>\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future.',
  u'<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \u201cI will lay the foundation.\u201d Some are of opinion that Hezekiah is meant by the \u201ctried stone.\u201d <span>\u05d5\u05d9\u05e2\u05d4 \u05d1\u05e8\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span>\u05d4\u05d9\u05e2\u05d9\u05dd</span> \u201cthe shovels.\u201d <span>\u05d1\u05e8\u05d3</span> \u201cthe hail\u201d is the subject to <span>\u05d9\u05e2\u05d4</span>, which is a transitive verb;<sup>23</sup><i class="footnote">What I. E. means by this additional remark, that <span>\u05d9\u05e2\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \u201chail\u201d the King of Assyria is here meant. <span>\u05d5\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span>. Repeat <span>\u05db\u05d6\u05d1</span> \u201cfalsehood\u201d after <span>\u05d5\u05e1\u05ea\u05e8</span>; \u201cAnd the waters shall overflow the hiding-place of falsehood;\u201d or supply <span>\u05d0\u05dc\u05d4</span> \u201cthese:\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class="footnote">In the Hebrew text the words <span>\u05d5\u05db\u05df \u05d4\u05d5\u05d0 \u05d5\u05e1\u05ea\u05e8 \u05de\u05d7\u05e1\u05d4 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span> are without sense; there is no occasion whatever for the addition of <span>\u05de\u05d7\u05e1\u05d4</span>, since <span>\u05de\u05d7\u05e1\u05d4 \u05d5\u05e1\u05ea\u05e8</span> is nearly the same as <span>\u05d5\u05e1\u05ea\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span>\u05de\u05d7\u05e1\u05d4</span>, namely <span>\u05db\u05d6\u05d1</span>, is probably to be repeated. In the second explanation <span>\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd</span>, \u201cthe hiding-place of water,\u201d <span>\u05e1\u05ea\u05e8 \u05db\u05d6\u05d1 \u2550</span>, \u201cthe hiding-place of falsehood,\u201d \u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \u201cand the hiding-place of waters, these (the waters) will overflow.\u201d This latter interpretation is supported by the accents which join <span>\u05de\u05d9\u05dd</span> with <span>\u05e1\u05ea\u05e8</span>.</i>',
  u'<span>\u05d5\u05db\u05e4\u05e8</span> <i>And shall be disannulled.</i> Comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201che will pacify it,\u201d that is, will annul or remove it. <span>\u05d5\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea\u05db\u05dd\u2550\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd</span> And your prophetical agreement.<sup>25</sup><i class="footnote">A. V., \u201cAnd your agreement.\u201d</i> <span>\u05d5\u05d4\u05d9\u05d9\u05ea\u05dd</span> <i>Then you shall be.</i> The <span>\u05d5</span> has the same force as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAFONjgP/2Q==\n"> in Arabic;<sup>26</sup><i class="footnote">To introduce the apodosis when the protasis precedes; the phrase <span>\u05d4\u05e9\u05dc\u05e9\u05d9 \u05d1\u05d9\u05d5\u05dd</span> is treated as the full sentence <span>\u05d5\u05d9\u05d4\u05d9 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05e9\u05d9</span> \u201cWhen the third day came.\u201d</i> comp. <span>\u05d5\u05d9\u05e9\u05d0 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9</span> \u201con the third day, then Abraham lifted up\u201d (Gen. xxii. 4).',
  u'<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class="footnote">\u201cThe overflowing scourge\u201d of the preceding verse.</i> goeth forth. <span>\u05d6\u05d5\u05e2\u05d4</span> <i>Vexation.</i> It is not the same as <span>\u05d6\u05e2\u05d5\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class="footnote">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span>\u05d6\u05d5\u05e2</span> \u201cto tremble,\u201d \u201cto move;\u201d comp. <span>\u05d5\u05dc\u05d0 \u05d6\u05e2</span> \u201cand he moved not\u201d (Est. v. 9); the <span>\u05d5</span> in the middle is analogous to the <span>\u05d5</span> of <span>\u05de\u05b8\u05d5\u05b6\u05d7</span> \u201cdeath.\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid.',
  u'<span>\u05d4\u05de\u05e6\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class="footnote">A. V., \u201cThe bed.\u201d</i> which is underneath in the bed. <span>\u05de\u05d4\u05e9\u05ea\u05e8\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span>\u05e9\u05e8\u05d5\u05e2</span> \u201csuperfluous\u201d \u201ctoo long\u201d (Lev. xxii. 23). <span>\u05d4\u05de\u05db\u05e1\u05d4\u2550\u05d4\u05de\u05e1\u05db\u05d4</span> <i>The covering.</i> <span>\u05d1\u05d4\u05ea\u05db\u05e0\u05e1</span> It is Infinitive of <span>\u05db\u05e0\u05e1</span> \u201cto assemble;\u201d comp. <span>\u05db\u05e0\u05d5\u05e1</span> \u201cgather together\u201d (Est. iv. 16); and means \u201cWhen many gather together under it.\u201d<sup>30</sup><i class="footnote">A. V., \u201cThan that he can wrap himself in it.\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class="footnote">Both the people and its rulers fail to give each other comfort and protection.</i>',
  u'<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span>\u05d1\u05e2\u05dc \u05e4\u05e8\u05e6\u05d9\u05dd</span> \u201cplace of breaches,\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance.',
  u'<span>\u05de\u05d5\u05e1\u05e8\u05d5\u05ea\u05d9\u05db\u05dd \u2550 \u05de\u05d5\u05e1\u05e8\u05d9\u05db\u05dd</span> Bands. <span>\u05d5\u05e0\u05d7\u05e8\u05e6\u05d4</span> <i>Even determined.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decided\u201d (1 Kings xx. 40).',
  u'<i>Hear my voice, hear my speech</i>. Parallelism.',
  u'<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span>\u05d9\u05e4\u05ea\u05d7</span> <i>He opens,</i> <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span>\u05d9\u05e4\u05ea\u05d7</span> and <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> are a repetition of the same idea in different words.',
  u'<span>\u05e9\u05d5\u05d4</span> <i>He hath made plain</i>. Derived from <span>\u05e9\u05d5\u05d4</span> \u201cequal;\u201d comp. <span>\u05e0\u05e9\u05ea\u05d5\u05d4</span> \u201calike\u201d (Prov. xxvii. 15). <span>\u05e7\u05e6\u05d7</span> A kind of cummin, but smaller and black. <span>\u05e9\u05d5\u05e8\u05d4</span> According to some, \u201cgood;\u201d according to others, \u201cwith measure\u201d; comp. <span>\u05d1\u05de\u05e9\u05d5\u05e8\u05d4</span> \u201cwith the measure\u201d (Lev. xix. 35), and this is right. <span>\u05d5\u05e9\u05e2\u05e8\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class="footnote">This remark seems to be quite superfluous, especially since <span>\u05d7\u05d8\u05d4</span> did not enlist any such observation from the commentator. The words <span>\u05d4\u05e9\u05e2\u05d5\u05e8\u05d4 \u05d9\u05d3\u05d5\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span>\u05d9\u05d3\u05d5\u05e2\u05d4</span> is required; secondly, the repetition of <span>\u05e9\u05e2\u05d5\u05e8\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span>\u05e0\u05e1\u05de\u05df</span>, and are a corruption of <span>\u05d1\u05e9\u05e2\u05d5\u05e8 \u05d9\u05d3\u05d5\u05b9\u05e2</span>, \u201cin a well-known measure.\u201d</i> <span>\u05e0\u05e1\u05de\u05df</span> <i>Marked.</i> Comp. <span>\u05e1\u05d9\u05de\u05df</span> \u201csign.\u201d <span>\u05e0\u05d1\u05dc\u05ea\u05d5</span> <i>In its place.</i> Comp. <span>\u05de\u05d2\u05d1\u05dc\u05d5\u05ea</span> \u201cmeasured\u201d<sup>33</sup><i class="footnote">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \u201cAt the ends.\u201d</i> (Ex. xxviii. 14).',
  u'<span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class="footnote">A. V., \u201cFor his God doth instruct him.\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span>\u05dc\u05de\u05e9\u05e4\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class="footnote">A. V., \u201cTo discretion.\u201d I. E. seems to lay stress on the definite article in <span>\u05dc\u05b7\u05de\u05bc\u05e9\u05e4\u05d8</span> \u201caccording to the usual well-known custom.\u201d</i> to do as it is usually done; comp. <span>\u05db\u05de\u05e9\u05e4\u05d8</span> \u201cafter the manner\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class="footnote">The same as <span>\u05d5\u05d9\u05e1\u05e8\u05d5 \u05dc\u05de\u05e9\u05e4\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span>\u05d5\u05b0\u05d9\u05b4\u05e1\u05bc\u05b0\u05e8\u05d5\u05b9</span>) being past, the second (<span>\u05d9\u05d5\u05b9\u05e8\u05b6\u05e0\u05bc\u05d5\u05bc</span>) future; <span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> could also be explained to be future by the conversive <span>\u05d5</span>, but I. E. paraphrases it <span>\u05db\u05d1\u05e8 \u05d9\u05e1\u05e8</span>, \u201chath already instructed him.\u201d</i>',
  u'<span>\u05d1\u05d7\u05e8\u05d5\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span>\u05d9\u05e1\u05d1</span> <i>Neither is turned about.</i> Repeat <span>\u05dc\u05d0</span>, the negation of the first part of the verse, before <span>\u05d9\u05d5\u05e1\u05d1</span>.',
  u'<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span>\u05d0\u05d3\u05d5\u05e9</span> <i>To thresh.</i> The <span>\u05d0</span> is prosthetic, as in <span>\u05d0\u05d6\u05e8\u05d5\u05e2\u05da</span> \u201cthine arm\u201d (Jer. xxxii. 21). <span>\u05d5\u05d4\u05de\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class="footnote">A. V., \u201cNor break it with a wheel of his cart.\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:',
  u'<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span>\u05d4\u05e4\u05dc\u05d9\u05d0 \u05e2\u05e6\u05d4</span> <i>Who is wonderful in counsel.</i> <span>\u05ea\u05d5\u05e9\u05d9\u05d4 \u05d4\u05d2\u05d3\u05d9\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class="footnote">A. V., \u201cExcellent in working.\u201d</i> R. Moses Hakkohen derives <span>\u05d4\u05d5\u05e9\u05d9\u05d4</span> from <span>\u05d9\u05e9</span> \u201csubstance.\u201d<sup>39</sup><i class="footnote">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span>\u05ea\u05d5\u05e9\u05d9\u05d4</span>, \u201csubstance,\u201d because it is true substance, it is everlasting.</i>\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class="footnote">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \u201cLet my doctrine drop like rain,\u201d as I explained (Deut. xxxii. 2).'],
 [u'<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span>\u05d4\u05e8\u05d0\u05dc</span> and also <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> \u201cHarel\u201d and \u201cAriel\u201d (Ez. xliii. 15, 16); for the letters <span>\u05d0\u05c4 \u05d4\u05c4 \u05d5\u05c4 \u05d9\u05c4</span> interchange<sup>1</sup><i class="footnote">Strictly speaking, there is, besides the interchange of <span>\u05d0</span> and <span>\u05d4</span>, the omission of <span>\u05d9</span> in <span>\u05d4\u05e8\u05d0\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span>\u05e7\u05e8\u05d9\u05ea</span> <i>The city;</i> it is in the construct state; supply <span>\u05d0\u05de\u05ea</span> \u201cof truth,\u201d or some similar word: \u201cthe city of truth, where David hath dwelt;\u201d or \u201cthe city, where David dwelt,\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span>\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1\u05e8\u05d0</span> \u201cin the beginning, when God created,\u201d etc. (Gen. i. 1); <span>\u05ea\u05d7\u05dc\u05ea \u05d3\u05d1\u05e8 \u05d5\u05d2\u05d5\u05f3</span> \u201cthe beginning of the Lord\u2019s speaking to Hosea\u201d (Hos. i. 1). <span>\u05e1\u05e4\u05d5</span> <i>Add.</i> Comp. <span>\u05dc\u05e1\u05e4\u05ea</span> \u201cto add\u201d (Num. xxxii. 14). <span>\u05d7\u05d2\u05d9\u05dd</span> <i>Sacrifices.</i> <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> \u201cWill cease.\u201d It is a neuter verb. It can also be rendered: \u201cthey shall kill,\u201d <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span>\u05d4\u05e0\u05e7\u05e4\u05d9\u05dd</span> \u201cthe men that kill\u201d); comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand one said to Joseph\u201d<sup>2</sup><i class="footnote">See note on ii. 4.</i> (Gen. xlviii. 1).',
  u'<i>To Ariel.</i> To Jerusalem. <span>\u05ea\u05d0\u05e0\u05d9\u05d4 \u05d5\u05d0\u05e0\u05d9\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span>\u05d5\u05d0\u05e0\u05d5</span> \u201cand they shall mourn\u201d (xix. 8). According to others, \u201cA waste place,\u201d the two words being derived from <span>\u05d0\u05e0\u05d4</span> \u201cwhere;\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class="footnote">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span>\u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d9 \u05db\u05d0\u05e8\u05d9\u05d0\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class="footnote">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered.',
  u'<span>\u05db\u05d3\u05d5\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class="footnote">A. V., \u201cRound about.\u201d</i> Comp. xxii. 18.<sup>6</sup><i class="footnote">It is not clear what I. E. means by comparing this passage with xxii. 18. <span>\u05db\u05d3\u05d5\u05e8</span> in that verse means \u201ca ball,\u201d \u201ca round thing.\u201d It would be rather far-fetched to suppose that it meant here \u201cas quickly and as suddenly as a ball flying through the air meets us.\u201d See c. xxii., note 26.</i> <span>\u05de\u05d2\u05d3\u05dc \u05de\u05e6\u05d1 \u2550 \u05de\u05e6\u05d1</span> A tower set up.<sup>7</sup><i class="footnote">A. V., \u201cWith a mount.\u201d</i>',
  u'<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\u2019s messengers to Rabshakeh.<sup>8</sup><i class="footnote">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span>\u05db\u05d0\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class="footnote">A. V., \u201cAs of one that hath a familiar spirit.\u201d</i> Comp. <span>\u05db\u05d0\u05d1\u05ea</span> \u201cas bottles.\u201d\u2014The potter, because of his vocation,<sup>10</sup><i class="footnote">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below.',
  u'<span>\u05db\u05d0\u05d1\u05e7 \u05d3\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span>\u05d0\u05d1\u05e7</span> being in the construct state.<sup>11</sup><i class="footnote">Our editions have <span>\u05db\u05b0\u05d0\u05b8\u05d1\u05b8\u05e7</span>, in the absolute state; I. E. read <span>\u05db\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span> \u201cas the dust of,\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \u201cand the multitude of thy strangers shall be small as the dust of.\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly.',
  u'<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army.',
  u'<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span>\u05e6\u05d5\u05d1\u05d0\u05d9\u05d4 \u2550 \u05e6\u05d5\u05d1\u05d9\u05d4</span> Her hosts.<sup>12</sup><i class="footnote">A. V., \u201cThose that fight against her.\u201d</i> <span>\u05d5\u05d0\u05e0\u05e9\u05d9 \u05de\u05e6\u05d5\u05d3\u05ea\u05d4 \u2550 \u05d5\u05de\u05e6\u05d5\u05d3\u05ea\u05d4</span> \u201cAnd the men engaged in her siege,\u201d<sup>13</sup><i class="footnote">A. V., \u201cAnd her munition.\u201d</i> or \u201cAnd all the towers of the besiegers.\u201d',
  u'<span>\u05d5\u05d4\u05e0\u05d4</span> <i>And behold.</i> The word <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cdream,\u201d is usually followed by <span>\u05d5\u05d4\u05e0\u05d4</span> \u201cand behold,\u201d or \u201cas if;\u201d the subject to the following <span>\u05d0\u05c4\u05db\u05b5\u05dc</span> is <span>\u05e8\u05b8\u05e2\u05b5\u05d1</span> \u201cthe hungry.\u201d <span>\u05e9\u05d5\u05e7\u05e7\u05d4</span> Desirous to drink.<sup>14</sup><i class="footnote">A. V., \u201cHath appetite.\u201d</i>',
  u'<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>',
  u'<span>\u05e0\u05e1\u05da</span> <i>He has covered</i>.<sup>15</sup><i class="footnote">A. V., \u201cHath poured out.\u201d</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> <i>And he closed.</i> Derived from <span>\u05e2\u05e6\u05dd</span> \u201cbone;\u201d \u201che put, as it were, a bone on your eyes.\u201d <span>\u05db\u05e1\u05d4</span> <i>He covered</i>. This proves that <span>\u05e0\u05e1\u05da</span> has also the meaning, \u201che covered.\u201d<sup>16</sup><i class="footnote">In truth, the word <span>\u05db\u05e1\u05d4</span> does not at all prove the correctness of I. E.\u2019s explanation concerning <span>\u05e0\u05e1\u05da</span>; the parallelism of the verse is the same, whether we explain <span>\u05e0\u05e1\u05da</span> to mean \u201cto pour out,\u201d or \u201cto cover.\u201d</i>',
  u'<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \u201cseal the law\u201d (viii. 16),<sup>17</sup><i class="footnote">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained.',
  u'<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class="footnote">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>',
  u'<span>\u05e0\u05d2\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class="footnote">A. V., \u201cDraw near.\u201d Our editions have <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>; I. E. read <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span>\u05d5\u05d4\u05e0\u05d2\u05e9\u05d9\u05dd</span> \u201cthe taskmasters\u201d (Exod. v. 13). It is Niph.\u2014They will afflict themselves in vain with fasting. <span>\u05d1\u05e4\u05d9\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class="footnote">See I. E. on iii. 12.</i> <span>\u05de\u05dc\u05de\u05d3\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class="footnote">A. V., \u201cTaught.\u201d</i> Comp. <span>\u05dc\u05d0 \u05dc\u05de\u05d3</span> \u201cunaccustomed,\u201d (Jer. xxxi. 18).',
  u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> <i>Behold I will proceed,</i> comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I am left\u201d (Ez. ix. 8); <span>\u05d0\u05de\u05dc\u05dc \u05d0\u05e0\u05d9</span> \u201cI am withering\u201d (Ps. vi. 3); <span>\u05d0\u05de\u05dc\u05dc</span> is the third person past, because of the Pathah under <span>\u05dc</span>. Some explain <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> to be a participle like <span>\u05ea\u05d5\u05de\u05d9\u05da</span> \u201csupporting\u201d<sup>22</sup><i class="footnote"><span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span>\u05d9\u05e1\u05e3</span>, formed like <span>\u05ea\u05bc\u05d5\u05c4\u05de\u05b4\u05d9\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span>\u05dc\u05d4\u05e4\u05dc\u05d9\u05d0 \u05d0\u05ea \u05d4\u05e2\u05dd \u05d4\u05d6\u05d7 \u05d4\u05e4\u05dc\u05d0 \u05d5\u05e4\u05dc\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class="footnote">A. V., \u201cTo do a marvellous work among this people.\u201d</i> that they shall not understand, that \u201cthe wisdom of the wise shall be lost,\u201d etc. Others explain this phrase thus: \u201cTo do a marvellous work among this people;\u201d comp. <span>\u05e2\u05e9\u05d4 \u05e4\u05dc\u05d0</span> \u201cwho performs wonders\u201d (Ex. xv. 11). I explain it in the following way: \u201cTo do to this people a wonderful thing like this.\u201d<sup>24</sup><i class="footnote">That the wisdom of the wise shall be lost, etc.</i>',
  u'<span>\u05d4\u05de\u05e2\u05de\u05d9\u05e7\u05d9\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span>\u05dc\u05d4\u05e1\u05ea\u05d9\u05e8\u2550\u05dc\u05e1\u05ea\u05d9\u05e8</span> <i>To hide.</i> Comp. <span>\u05dc\u05d4\u05e9\u05de\u05d9\u05d3\u2550\u05dc\u05e9\u05de\u05d9\u05d3</span> \u201cto destroy\u201d (xxiii. 11).',
  u'<span>\u05d4\u05e4\u05db\u05db\u05dd</span> You are going from the truth.<sup>25</sup><i class="footnote">A. V., \u201cYour turning of things upside down.\u201d</i> <span>\u05d0\u05dd \u05db\u05d7\u05de\u05e8 \u05d4\u05d9\u05d5\u05e6\u05e8 \u05d9\u05d7\u05e9\u05d1</span> Shall man be esteemed as the potter\u2019s clay.<sup>26</sup><i class="footnote">A. V., \u201cShall be esteemed as the potter\u2019s clay.\u201d</i> <span>\u05d5\u05d9\u05e6\u05e8</span> <i>And the thing framed</i>. It is derived from <span>\u05d9\u05e6\u05e8</span> \u201cto form.\u201d <span>\u05dc\u05d9\u05e6\u05e8\u05d5</span> <i>Of him that framed it.</i> Comp. <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13).',
  u'<span>\u05de\u05e2\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food.',
  u'<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness.',
  u'<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class="footnote">See c. i. Note 48.</i>',
  u'<span>\u05d0\u05e4\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span>\u05e9\u05e7\u05d3\u05d9</span> <i>That watch</i>. Comp. <span>\u05dc\u05e9\u05e7\u05d3</span> \u201cto watch\u201d (Prov. viii. 34).',
  u'<span>\u05de\u05d7\u05d8\u05d9\u05d0\u05d9 \u05d0\u05d3\u05dd \u05d1\u05d3\u05d1\u05e8</span> \u201cThat make a man an offender for a word,\u201d that watch the words of man, and accuse him, in order to see him punished; or \u201cthat cause others to sin by their words.\u201d <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> <i>They lay a snare</i>. Comp. <span>\u05de\u05d5\u05e7\u05e9</span> \u201csnare\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> \u201cthey rebuke,\u201d comparing it with <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> \u201cbe rebuked and rebuke\u201d (Zeph. ii. 1), and says that the <span>\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class="footnote">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> by <span>\u05d4\u05ea\u05e7\u05d1\u05e6\u05d5</span> \u201ccome together;\u201d while the other explanation <span>\u05d4\u05ea\u05d5\u05d5\u05db\u05d7\u05d5 \u05d5\u05d4\u05d5\u05db\u05d9\u05d7\u05d5</span> \u201cbe rebuked and rebuke\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>',
  u'<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span>\u05d9\u05d7\u05d5\u05e8\u05df</span> <i>Shall wax pale.</i> The root <span>\u05d7\u05d5\u05e8</span> \u201cto be white\u201d is frequent in Chaldee.',
  u'<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\u2014he and his children\u2014shall sanctify my name. <span>\u05d9\u05e2\u05e8\u05d9\u05e6\u05d5</span> \u201cThey will cause others to fear\u201d the God of Israel, or \u201cthey shall be afraid,\u201d intransitive.<sup>29</sup><i class="footnote"><span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span>\u05d9\u05d9\u05e8\u05d0\u05d5 \u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cthey will cause others to fear.\u201d The expression <span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05d3</span> comprehends more than the term \u201cintransitive,\u201d and signifies sometimes a \u201ctransitive verb\u201d if contrasted with a \u201ccausative transitive verb.\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \u201cthey will sanctify,\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob.',
  u'<span>\u05d5\u05e8\u05d2\u05e0\u05d9\u05dd</span> <i>And they that murmured</i>, comp. <span>\u05d9\u05ea\u05e8\u05d2\u05e0\u05d5</span> \u201cand you were murmuring\u201d (Deut. i. 27). They are the opposite of \u201cthose that learn doctrine.\u201d'],
 [u'<span>\u05d4\u05d5\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class="footnote">See c. i. Note 13.</i> <span>\u05de\u05de\u05e0\u05d9 \u2550 \u05de\u05e0\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span>\u05d5\u05dc\u05e0\u05e1\u05d5\u05da \u05de\u05e1\u05db\u05d4</span> <i>And that cover with a covering.</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class="footnote">There is no doubt that <span>\u05de\u05e1\u05db\u05d4</span> is parallel to <span>\u05e2\u05e6\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \u201ccovering\u201d as a figure for \u201ccounsel,\u201d simply because counsel is usually given secretly.</i> <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d5\u05d7\u05d9 \u2550 \u05d5\u05dc\u05d0 \u05e8\u05d5\u05d7\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy.',
  u'<i>That walk to go down,</i> etc. This verse explains the preceding. <span>\u05d1\u05de\u05e2\u05d5\u05d6</span> <i>In the strength of.</i> <span>\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class="footnote">Root <span>\u05e2\u05d6\u05d6</span>,\u2014Nouns with a preformative <span>\u05de</span>, derived from verbs <span>\u05e2\u05d9\u05e2</span> and <span>\u05e2\u05d9\u05d5</span> are alike, <i>e.g.,</i> <span>\u05de\u05b8\u05e2\u05d5\u05b9\u05d6</span> \u201cstrength,\u201d root <span>\u05de\u05b8\u05e7\u05d5\u05b9\u05dd :\u05e2\u05d6\u05d6</span> \u201cplace,\u201d root <span>\u05e7\u05d5\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span>\u05de</span>, the latter changes it into Sheva.</i>',
  u'<span>\u05d5\u05d4\u05d7\u05e1\u05d5\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span><sup>4</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05d7\u05e1\u05d9\u05d5\u05ea</span> is substituted for the third radical <span>\u05d4</span>, of <span>\u05e0\u05dc\u05d5\u05ea</span> ;<span>\u05d7\u05e1\u05d4</span> \u201ccaptivity\u201d (Obad. 20) is formed of <span>\u05e0\u05dc\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span>\u05d7\u05e1\u05d9\u05d5\u05ea</span>; comp. <span>\u05e2\u05d1\u05d3\u05d5\u05ea</span> \u201cslavery\u201d (Ezr. ix. 8).',
  u'<span>\u05e9\u05e8\u05d9\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class="footnote">The substantive <span>\u05e2\u05dd</span> \u201cpeople,\u201d to which the pronominal suffix <span>\u05be\u05b8\u05d9\u05d5</span> refers, is not mentioned before, but is implied in <span>\u05d1\u05e0\u05d9\u05dd \u05e1\u05d5\u05e8\u05e8\u05d9\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians.',
  u'<span>\u05db\u05dc \u05d4\u05d5\u05d1\u05d9\u05e9\u2550\u05db\u05dc \u05d4\u05d1\u05d0\u05d9\u05e9</span>. The <span>\u05d0</span> is superfluous; <span>\u05d4\u05d1\u05d0\u05d9\u05e9</span> is transitive, \u201cEvery one blamed\u201d<sup>6</sup><i class="footnote">A. V., \u201cThey were all ashamed.\u201d</i> those that had gone to Egypt; for they went to \u201ca people that would not profit them.\u201d',
  u'<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \u201ca lion, a leopard, amongst them an asp, etc.\u201d <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05e8\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class="footnote">A. V., \u201cInto the land of trouble and anguish.\u201d\u2014I. E. takes <span>\u05e6\u05e8\u05d4</span> in a more literal sense, \u201cnarrow;\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span>\u05d7\u05d9\u05dc\u05d9\u05d4\u05dd</span> <i>Their property.</i> Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe property\u201d (Deut. viii. 17). <span>\u05d3\u05d1\u05e9\u05ea</span> <i>Bunches.</i> Hap. leg.\u2014The beasts of the south will do them much damage.',
  u'<span>\u05dc\u05d6\u05d0\u05ea</span> <i>To this</i>.<sup>8</sup><i class="footnote">A. V., \u201cConcerning this,\u201d that is, concerning Egypt.</i> To Jerusalem. <span>\u05e8\u05d4\u05d1 \u05d4\u05dd \u05e9\u05d1\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe.',
  u'<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span>\u05d7\u05e7\u05d4</span> <i>Note it.</i> <span>\u05d7\u05e7\u05d4</span> is without Dagesh in <span>\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span>\u05d7\u05d5\u05e7\u05e7\u05d4</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05d4\u05bc</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05e0\u05d4</span>.<span><sup>9</sup><i class="footnote">It is either the imperative with a paragogic <span>\u05d4</span>, the contracted form of <span>\u05d7\u05d5\u05c4\u05e7\u05e7\u05b8\u05d4</span> or with the pronominal suffix <span>\u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b6\u05e0\u05b8\u05bc\u05d4 \u2550 \u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b8\u05d4\u05bc \u2550 \u05be\u05b8\u05d4\u05bc</span>.</i></span>',
  u'<span>\u05db\u05d7\u05e9\u05d9\u05dd</span> <i>Lying.</i> Adjective of the same form as <span>\u05d0\u05b4\u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u201chusbandmen;\u201d the <span>\u05db</span> has Segol, on account of the guttural letter which follows. <span>\u05e9\u05de\u05d5\u05e2</span> Infinitive. \u201cTo hear.\u201d',
  u'<i>See not.</i> You shall not prophesy. <span>\u05dc\u05e8\u05d0\u05d9\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span>\u05e0\u05db\u05d7\u05d5\u05ea</span> <i>Upright things.</i> Comp. <span>\u05d8\u05d5\u05d1\u05d9\u05dd \u05d5\u05e0\u05db\u05d5\u05d7\u05d9\u05dd \u05d3\u05d1\u05e8\u05d9\u05da</span> \u201cthy words are good and upright\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class="footnote">See c. iii. Note 5. I. E. does not explain why <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive (<span>\u05e9\u05dd</span>), and <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> an adjective (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>); perhaps because the verb <span>\u05d3\u05d1\u05e8\u05d5</span> implies the masculine substantive, <span>\u05d3\u05d1\u05e8\u05d9\u05dd</span> \u201cwords,\u201d with which the feminine <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span>, if taken as an adjective, would not agree.</i> <span>\u05d3\u05d1\u05e8\u05d9 \u05d7\u05dc\u05e7\u05d5\u05ea \u2550 \u05d7\u05dc\u05e7\u05d5\u05ea</span> \u201cwords of flattery;\u201d <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive; so also <span>\u05d3\u05d1\u05e8\u05d9 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea \u2550 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea</span>, \u201cwords of mockery.\u201d',
  u'<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class="footnote">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>',
  u'<i>Ye despise this word</i>, the prophecy. <span>\u05d1\u05e2\u05d5\u05e9\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class="footnote">The <span>\u05d5</span> before <span>\u05d1\u05de\u05de\u05d5\u05df</span> in the Hebrew text seems to be superfluous; <span>\u05d1\u05de\u05de\u05d5\u05df</span> is not the explanation of <span>\u05e0\u05dc\u05d5\u05d6</span>, since this is explained by <span>\u05d4\u05e4\u05da \u05d4\u05d9\u05e9\u05e8</span>, \u201cthe opposite of upright,\u201d but that of <span>\u05d1\u05e2\u05e9\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span>\u05d5\u05e0\u05dc\u05d5\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class="footnote">A. V., \u201cPerverseness.\u201d</i> <span>\u05e0\u05dc\u05d5\u05d6</span> is an adjective; supply <span>\u05d3\u05d1\u05e8</span> \u201cthing.\u201d Comp. <span>\u05ea\u05d5\u05e2\u05d1\u05ea \u05d7\u05f3 \u05e0\u05dc\u05d5\u05d6</span> \u201cthe perverse (man or thing)<sup>14</sup><i class="footnote">A. V., \u201cThe froward.\u201d</i> is an abomination to the Lord.\u201d <span>\u05e0\u05dc\u05d5\u05d6</span> is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright.\u201d',
  u'<i>Therefore</i>,<sup>15</sup><i class="footnote"><span>\u05dc\u05db\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class="footnote">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span>\u05db\u05e4\u05e8\u05e5 \u05de\u05d2\u05d3\u05dc \u05e0\u05d5\u05e4\u05dc \u2550 \u05e0\u05d5\u05e4\u05dc \u05db\u05e4\u05e8\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i> <span>\u05d3\u05d1\u05e8 \u05e0\u05d1\u05e2\u05d4 \u2550 \u05e0\u05d1\u05e2\u05d4</span> A swelling thing. Of the same root is <span>\u05d0\u05d1\u05e2\u05d1\u05d5\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Exod. ix. 9). <span>\u05e0\u05d1\u05e2\u05d4</span> can also be joined with <span>\u05e4\u05e8\u05e5</span>: \u201ca swelling breach.\u201d <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 12).<sup>18</sup><i class="footnote">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span>\u05e7\u05d3\u05e9 \u05d4\u05e7\u05d3\u05e9\u05d9\u05dd</span> \u201cthe most holy;\u201d so also <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> \u201cmost suddenly.\u201d</i>',
  u'<span>\u05e0\u05d1\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span>\u05dc\u05d7\u05ea\u05d5\u05ea \u05d0\u05e9</span> <i>To take fire.</i> Comp. <span>\u05d9\u05d7\u05ea\u05d4 \u05d0\u05e9</span> \u201che takes fire\u201d (Prov. vi. 27). <span>\u05d2\u05d7\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4 \u05d7\u05d5\u05ea\u05d4</span> \u201cthou shalt heap coals of fire\u201d (ib. xxv. 22). <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> <i>In the bursting of it.</i> Derived from <span>\u05db\u05ea\u05ea</span>, a verb <span>\u05e2\u05f3\u05e2</span>.<span><sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05e4\u05e2\u05dc\u05d9 \u05d4\u05db\u05e4\u05dc</span> \u201cit is a verb <span>\u05e2\u05f4\u05e2</span>;\u201d but it is impossible to suppose, that I. E. meant to say, that <span>\u05dc\u05d7\u05ea\u05d5\u05ea</span> is derived from <span>\u05d4\u05ea\u05ea</span>, since he quotes as a parallel <span>\u05d7\u05d5\u05ea\u05d4</span>, which can only be the participle Kal of <span>\u05d7\u05ea\u05d4</span>. Before <span>\u05d5\u05d4\u05d5\u05d0</span> either <span>\u05db\u05ea\u05d5\u05ea</span> or <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span>\u05dc\u05d7\u05e9\u05d5\u05e3</span> is interrupted by the explanation of <span>\u05d2\u05d1\u05d0</span>.</i></span> <span>\u05d5\u05dc\u05d7\u05e9\u05d5\u05e3 \u05de\u05d9\u05dd</span> <i>And to take water.</i> Lit., \u201cto reveal the water,\u201d which is hidden. Comp. <span>\u05de\u05d7\u05e9\u05d5\u05e3</span> \u201cto make appear\u201d (Gen. xxx. 37); <span>\u05d7\u05e9\u05e3</span> \u201che made bare,\u201d (lii. 10). <span>\u05d2\u05d1\u05d0</span> <i>Pit.</i> Comp. <span>\u05d5\u05d2\u05d1\u05d0\u05d9\u05d5</span> \u201cand its pits.\u201d (Ez. xlii. 11), and <span>\u05d2\u05d1\u05d0</span>, the Chald\xe6an translation of <span>\u05d1\u05d5\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance.',
  u'<span>\u05d1\u05e9\u05d5\u05d1\u05d4</span> <i>In rest</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i><sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i> Comp. <span>\u05e9\u05d5\u05d1\u05d4</span> \u201cgive rest\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt.',
  u'<span>\u05e0\u05e0\u05d5\u05e1</span>. According to the grammarian R. Jonah: \u201cwe shall lift ourselves up\u201d; he compares it with <span>\u05e0\u05b5\u05e1</span> \u201cbanner\u201d (that is lifted up), and gives thus to <span>\u05e0\u05e0\u05d5\u05e1</span> a meaning similar to that of <span>\u05e0\u05e8\u05db\u05d1</span> \u201cwe will ride,\u201d as required by the parallelism. Others taking <span>\u05e0\u05e0\u05d5\u05e1</span> in its usual sense, \u201cwe shall flee,\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span>\u05e7\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span>\u05db\u05e8</span> \u201cswift\u201d of the camel.<sup>21</sup><i class="footnote">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>',
  u'<span>\u05d0\u05dc\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span>\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3</span> \u201cThe thousand men of one\u201d of you;<sup>22</sup><i class="footnote">The Hebrew text has <span>\u05e1\u05de\u05d5\u05da \u05d0\u05dc \u05d0\u05d7\u05e8 \u05de\u05d4\u05dd</span>, which is to be altered into <span>\u05e1\u05de\u05d5\u05da ,\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3 \u05de\u05db\u05dd</span>; because <span>\u05d0\u05dc \u05d0\u05d7\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span>\u05d0\u05dc\u05e3</span>, and I. E., satisfying himself with <span>\u05e1\u05de\u05d5\u05da</span> or <span>\u05e0\u05e1\u05de\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span>\u05de\u05d4\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span>\u05d0\u05d7\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span>\u05d0\u05d7\u05d3</span> signifies \u201cthe officer.\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \u201cas an ensign on a hill\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class="footnote">It seems as if I. E. meant to say, that the first figure \u201cas a beacon on the top of a mountain\u201d refers to their small number, the second figure \u201cas an ensign on a hill\u201d to their glory and happiness, by which they will attract all nations.</i>',
  u'<i>Will the Lord wait.</i> An anthropomorphism. <span>\u05dc\u05d7\u05e0\u05e0\u05db\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05dc\u05d7\u05de\u05dd</span> \u201cto warm\u201d (xlvii. 14); it is the Kal like <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class="footnote">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake.',
  u'<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span>\u05dc\u05e7\u05d5\u05dc \u05d6\u05e2\u05e7\u05da</span>. The <span>\u05dc</span> indicates the cause: \u201cAt the voice of thy cry,\u201d that is, because thou hast cried unto Him. <span>\u05e2\u05b8\u05e0\u05b8\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span>\u05e4\u05b5\u05bc\u05d0\u05b2\u05e8\u05b8\ue802</span> \u201cHe hath glorified thee\u201d (lv. 5).<sup>25</sup><i class="footnote">The form is irregular by having <span>\ue802</span> instead of <span>\ue803</span>,</i>',
  u'<span>\u05dc\u05d7\u05dd \u05e6\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class="footnote">A. V., \u201cThe bread of adversity.\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span>\u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span> <i>The water of affliction</i>. <span>\u05de\u05d9\u05dd</span> is not in the construct state, but <span>\u05de\u05b5\u05d9</span> \u201cthe waters of\u201d is to be supplied. <span>\u05de\u05d9\u05dd \u05de\u05d9 \u05dc\u05d7\u05e5 \u2550 \u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span>; comp. <span>\u05e9\u05e8\u05d4 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cto the tent, namely to the tent of Sarah.\u201d (Gen. xxiv. 67).',
  u'<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \u201cthine eyes shall see\u201d and \u201cthine ears shall hear\u201d to express figuratively the seeing and understanding of the heart. <span>\u05ea\u05d0\u05de\u05d9\u05e0\u05d5 \u2550 \u05d7\u05d9\u05de\u05d9\u05e0\u05d5</span>; <span>\u05d0</span> is substituted for <span>\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way.',
  u'<span>\u05e6\u05e4\u05d5\u05d9</span> <i>The covering</i>. A noun. <span>\u05d0\u05e4\u05d5\u05d3\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class="footnote">Comp. Deut. xiii. 18.</i> <span>\u05d3\u05d5\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class="footnote">A. V., \u201cmenstruous cloth.\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class="footnote">The terms \u201cclean and unclean\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \u201cclean and the unclean,\u201d especially Lev. xiii. 15.</i>',
  u'<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span>\u05db\u05db\u05e8 \u2550 \u05db\u05e8</span> (Gen. xiii. 10), \u201cPlain;\u201d<sup>30</sup><i class="footnote">A. V., \u201cPastures.\u201d</i> comp. <span>\u05d1\u05d1\u05ea \u05e2\u05d9\u05df\u2550\u05d1\u05ea \u05e2\u05d9\u05df</span> \u201cthe apple of the eye\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class="footnote">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>',
  u'<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span>\u05d0\u05dc\u05e4\u05d9\u05dd</span> <i>Oxen.</i> Comp. <span>\u05d0\u05dc\u05e4\u05d9\u05da</span> \u201cthine oxen\u201d (Deut. vii. 13). <span>\u05d1\u05dc\u05d9\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span>\u05d7\u05de\u05d9\u05e5\u2550\u05d7\u05de\u05e5</span> \u201cLeaven.\u201d<sup>32</sup><i class="footnote">A. V., \u201cClean.\u201d According to I. E. \u201cprovender which is leaven,\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span>\u05d7\u05de\u05d5\u05e5</span> i. 17. Note 40.</i> <span>\u05d0\u05e9\u05d3 \u05d6\u05e8\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class="footnote">A. V., \u201cWhich hath been winnowed.\u201d</i> Supply <span>\u05d0\u05ea\u05d9</span> \u201cit.\u201d<sup>34</sup><i class="footnote">I. E. supplies <span>\u05d0\u05ea\u05d5</span>, though not necessary, to indicate more clearly that <span>\u05d6\u05e8\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span>\u05d1\u05e8\u05d7\u05ea</span> <i>With the shovel.</i> Derived from <span>\u05e8\u05d5\u05d7</span> \u201cwind.\u201d It is an instrument used for the same purpose as <span><sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d1\u05de\u05d6\u05e8\u05d7</span> \u201cand with the fan,\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span>\u05db\u05de\u05d6\u05e8\u05d7</span> \u201clike the fan,\u201d as is done in the translation.</i></span><span>\u05de\u05d6\u05e8\u05d4</span> \u201cthe fan.\u201d',
  u'<span>\u05d9\u05d1\u05dc\u05d9</span> <i>Rivers.</i> Comp. <span>\u05d9\u05d5\u05d1\u05dc</span> \u201criver\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class="footnote">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class="footnote">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones.',
  u'<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class="footnote">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class="footnote">c. xxiv.\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class="footnote">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \u201cWoe unto them that go down to Egypt;\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d6\u05d4 \u05d3\u05d1\u05e8 \u05e4\u05dc\u05d0</span>; lit.: \u201cand this is a wonderful thing;\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \u201csevenfold,\u201d etc., and is to be translated, \u201cand this will be done in a wonderful way.\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion.',
  u'<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span>\u05de\u05e9\u05d0\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class="footnote">A. V., \u201cHeavy.\u201d</i> Comp. <span>\u05d4\u05de\u05e9\u05d0\u05ea</span> \u201cthe smoke<sup>43</sup><i class="footnote">A. V., \u201cThe flame.\u201d</i> (Judg. xx. 40); there are many words for \u201csmoke.\u201d<sup>44</sup><i class="footnote">In the Hebrew text the word <span>\u05db\u05de\u05d4</span> \u201cmany\u201d before <span>\u05e9\u05de\u05d5\u05ea</span>, or <span>\u05e8\u05d1\u05d5\u05ea</span> \u201cmany\u201d after it, is omitted.</i>',
  u'<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class="footnote">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span>. Most of the commentaries say that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> is the same as <span>\u05dc\u05d4\u05e0\u05d9\u05e3</span>, \u201cto wave;\u201d<sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i><sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i> but R. Moses Hakkohen is of opinion, that it means \u201cto bridle,\u201d and that by \u201cthe breath of God,\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span>\u05e8\u05e1\u05df \u05de\u05ea\u05e2\u05d4</span> \u201ca misleading bridle.\u201d The same idea is expressed by <span></span>,<span>\u05d1\u05e0\u05e4\u05ea \u05e9\u05d5\u05d0</span> and this proves that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> has the meaning \u201cto bridle.\u201d',
  u'<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class="footnote">See Targum Jonathan, and Rashi, ad locum: \u201cThis rejoicing will come to you on the eve of Passover.\u201d</i> <span>\u05dc\u05d1\u05d5\u05d0</span> <i>To come.</i> To be joined with <span>\u05db\u05d4\u05d5\u05dc\u05da</span> \u201cas when one goeth.\u201d<sup>48</sup><i class="footnote">The infinitive <span>\u05dc\u05d1\u05d5\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>',
  u'<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class="footnote">This remark of I. E. seems to have been intended for the next verse.</i> <span>\u05d5\u05e0\u05d7\u05ea</span> <i>And the lighting down.</i> Comp. <span>\u05d5\u05ea\u05e0\u05d7\u05ea</span> \u201cand it cometh down\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span>\u05d1\u05d6\u05e2\u05e3</span> <i>With the indignation.</i> The preposition <span>\u05d1</span> governs also the nouns <span>\u05e0\u05e4\u05e5 ,\u05dc\u05d4\u05d1</span>, etc. <span>\u05e0\u05e4\u05e5</span> <i>With scattering.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cthou wilt scatter them\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class="footnote">This remark is made, probably because of the \u201chailstones\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>',
  u'<span>\u05d1\u05e9\u05d1\u05d8 \u05d9\u05db\u05d4</span> \u201cAs if he were smitten with a rod\u201d or \u201cfor the Lord will smite him with a rod.\u201d<sup>51</sup><i class="footnote">A. V., \u201cWhich smote with a rod.\u201d</i>',
  u'<span>\u05de\u05d5\u05e1\u05d3\u05d4</span> <i>Grounded.</i> Participle Hophal; <span>\u05de\u05d8\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span>\u05d1\u05ea\u05e4\u05d9\u05dd \u05d5\u05d1\u05db\u05e0\u05e8\u05d5\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span>\u05ea\u05e0\u05d5\u05e4\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class="footnote">A. V., \u201cShaking.\u201d</i> Lit., \u201cmoving,\u201d sc. the hand to play with musical instruments.',
  u'<span>\u05de\u05d0\u05d4\u05de\ufb4b\u05dc\u2550\u05de\u05d0\u05ea\u05de\ufb35\u05dc</span> <i>Of old.</i> <span>\u05ea\u05e4\u05ea\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class="footnote">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span>\u05d2\u05dd \u05d4\u05d5\u05d0 \u05dc\u05de\u05dc\u05da \u05d4\u05d5\u05db\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span>\u05d4\u05d5\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class="footnote">The translation of the passage accordingly is, \u201cYea, he is appointed King,\u201d sc. of Tophet.</i>',
  u'<span>\u05de\u05d3\u05e8\u05ea\u05d4</span> <i>The pile thereof.</i> Comp. <span>\u05de\u05d3\u05d5\u05e8\u05d4</span> \u201cfireplace\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \u201cthe immediate fulfilment of the divine decrees.\u201d<sup>54</sup><i class="footnote">\u201cThe breath of the Lord\u201d is according to I. E. \u201cthe breath that cometh out of the mouth of the Lord;\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \u201cthe wind caused by the Lord.\u201d</i>'],
 [u'<span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span> Woe!<sup>1</sup><i class="footnote">See c. i., Note 13.</i>\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span>\u05d5\u05dc\u05d0 \u05e9\u05e2\u05d5</span> <i>And they look not.</i> Lit. \u201cThey do not resign themselves to the mercy of God.\u201d<sup>2</sup><i class="footnote"><span>\u05e9\u05e2\u05d4</span> means literally \u201cto turn away\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span>\u05de\u05df</span> \u201cfrom;\u201d but by way of ellipsis, sometimes by <span>\u05d0\u05dc</span>, so that <span>\u05e9\u05e2\u05d4 \u05de\u05df \u22ef \u05d0\u05dc \u2550 \u05e9\u05e2\u05d4 \u05d0\u05dc</span>.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me\u201d (xxii. 4); to consider <span>\u05e9\u05e2\u05e0\u05d5 \u2550 \u05e9\u05e2\u05d5</span> is incorrect.<sup>3</sup><i class="footnote"><span>\u05e9\u05e2\u05d5</span> is derived from <span>\u05e9\u05e2\u05d4</span> \u201cto turn;\u201d <span>\u05e9\u05e2\u05e0\u05d5</span> from <span>\u05e9\u05e2\u05df</span> \u201cto lean.\u201d</i>',
  u'<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span>\u05dc\u05d0 \u05d4\u05e1\u05d9\u05e8</span> He hath not called back.<sup>4</sup><i class="footnote">A.V., \u201cHe will not call back.\u201d</i>',
  u'<i>And not a spirit</i>, that is, not an angel. Comp. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cand His spirit\u201d\u2550\u201cand His angel\u201d (xlviii. 16).<sup>5</sup><i class="footnote"><span>\u05d0\u05b5\u05dc</span> and <span>\u05e8\ufb35\u05d7\u05b7</span> are contrasted with <span>\u05d0\u05d3\u05dd</span> and <span>\u05d1\u05e9\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span>\u05e8\u05d5\u05d7</span> is explained here by \u201cangel.\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class="footnote">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \xc6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span>\u05d9\u05db\u05dc\u05d9\u05d5\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span>\u05d9\u05d7\u05e1\u05d9\u05d5\u05df</span> \u201cthey trust\u201d<sup>7</sup><i class="footnote">Comp. xxi. 12.</i> (Ps. xxxvi. 8).',
  u'<span>\u05d9\u05d4\u05d2\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span>\u05d9\u05e9\u05d0\u05d2</span>. <span>\u05d9\u05e7\u05e8\u05d0 \u05e2\u05dc\u05d9\u05d5 \u05de\u05dc\u05d0 \u05e8\u05e2\u05d9\u05dd \u05d0\u05e9\u05e8</span> <i>When all</i><sup>8</sup><i class="footnote">A. V., \u201cA multitude of.\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span>\u05de\u05dc\u05d0</span> \u201cThe full number,\u201d \u201call of them,\u201d that not one shepherd shall fail to come. <span>\u05dc\u05d0 \u05d9\u05e2\u05e0\u05d4</span> <i>He will not abase himself.</i> Root <span>\u05e2\u05e0\u05d4</span> \u201cto be poor.\u201d Comp. <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humble\u201d (Ex. x. 3); <span>\u05d9\u05e2\u05e0\u05d4</span> \u201cshall be brought low\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant.',
  u'<span>\u05db\u05e6\u05e4\u05e8\u05d9\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span>\u05be\u05b4\u05d9\u05dd</span> (comp. <span>\u05e4\u05d9\u05dc\u05d2\u05e9\u05d9\u05dd</span> \u201cconcubines,\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span>\u05e2\u05e4\u05d5\u05ea</span> \u201cflying.\u201d <span>\u05e2\u05e4\u05d5\u05ea</span> is a participle. Comp. <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\ufb35\u05ea</span> \u201crunning and returning\u201d (Ez. i. 14).<sup>9</sup><i class="footnote">The Hebrew text has <span>\u05e8\u05e6\u05d5\u05ea \u05e0\u05e9\u05d1\u05d5\u05ea</span>; this seems to be a corruption of <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span>\u05e0\u05e9\u05de\u05d5\u05ea \u05d0\u05e8\u05e6\u05d5\u05ea</span>, \u201ccountries that are desolate,\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span> (Ez. i. 14), instead of <span>\u05e8\u05e6\u05d5\u05d0 \u05d5\u05e9\u05d5\u05d1</span> of our editions.</i> <span>\u05d9\u05d2\u05df</span> <i>He will cover</i>.<sup>10</sup><i class="footnote">A.V., \u201cWill defend.\u201d\u2014Root <span>\u05d2\u05e0\u05df</span> \u201cto cover,\u201d \u201cto protect.\u201d</i> Comp. <span>\u05de\u05d2\u05df</span> \u201cshield\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span>\u05d5\u05b0\u05d4\u05b4\u05e6\u05b4\u05bc\u05d9\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class="footnote">A.V., \u201cHe will deliver.\u201d</i> Although there is a Hirek under the <span>\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class="footnote">The regular form is <span>\u05d5\u05b0\u05d4\u05b7\u05e6\u05b5\u05bc\u05dc</span>. The same remark is to be applied to <span>\u05d5\u05b0\u05d4\u05b4\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span> instead of <span>\u05d5\u05b0\u05d4\u05b7\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span></i> <span>\u05e4\u05e1\u05d5\u05d7</span> <i>To pass over</i>. Comp. <span>\u05d5\u05e4\u05e1\u05d7</span> \u201cand he will pass over\u201d (Ex. xii. 23).',
  u'<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\u201d <span>\u05e1\u05e8\u05d4</span> is derived from <span>\u05e1\u05e8\u05e8</span> to \u201crevolt.\u201d Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18).',
  u'<i>Your hands.</i> Your workmen. <span>\u05d7\u05d8\u05d0</span> <i>For a sin;</i> for a sin <i>\u03ba\u03b1\u03c4 \u1f10\u03be\u03bf\u03c7\u1f75\u03bd,</i> a sin that surpasses all others.',
  u'<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \u201cThe sword\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee.',
  u'<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class="footnote">A. V., \u201cAnd he shall pass over to his stronghold.\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class="footnote">Signifying the approaching divine punishment.</i> like \u201cAnd the flame of consuming fire\u201d (xxix. 6).<sup>15</sup><i class="footnote">Comp. I. E., ad locum.</i>'],
 [u'<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span>\u05d5\u05dc\u05e9\u05e8\u05d9\u05dd</span> <i>And princes</i>. The <span>\u05dc</span> has no meaning as far as I know. Comp. <span>\u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> <span>(1 Chr. iii. 2)</span>, <span>\u05dc\u05de\u05df</span> (Ex. ix. 18).<sup>1</sup><i class="footnote">Comp. Sepher Harikmah, c. 6: <span>\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>',
  u'<span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span>\u05de\u05d7\u05d1\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05e6\u05d9\u05d4</span> \u201cdry\u201d (xli. 18). <span>\u05e2\u05d9\u05e4\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class="footnote">A.V., \u201cWeary;\u201d but Ps. cxliii. 6, \u201cThirsty.\u201d</i> Comp. Ps. cxliii.\u2014The verse may also be explained thus:<sup>3</sup><i class="footnote"><span>\u05d0\u05d5</span> \u201cor,\u201d <span>\u05d5\u05d9\u05ea\u05db\u05df</span> \u201cit may be explained,\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\u201d etc.',
  u'<span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> <i>Shall be dim.</i> Root <span>\u05e9\u05e2\u05e2</span>. Comp. <span>\u05d4\u05e9\u05e2</span> \u201cShut\u201d<sup>4</sup><i class="footnote">Lit., \u201ccause to be dim.\u201d</i> (vi. 10).',
  u'<span>\u05e0\u05de\u05d4\u05e8\u05d9\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span>\u05de\u05d4\u05e8</span> \u201cto be hasty. <span>\u05e2\u05dc\u05d2\u05d9\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \u201cslaves.\u201d<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\n"> \u201cBarbarous;\u201d Freytag, Lex. Arab.</i> It is contrasted with \u201cto speak plainly\u201d <span>\u05e6\u05d7\u05d5\u05ea .(\u05d3\u05d1\u05e8 \u05e6\u05d7\u05d5\u05ea)</span> <i>Pure words.</i> Supply <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords;\u201d for <span>\u05e6\u05d7\u05d5\u05ea</span> is an adj., in form and meaning like <span>\u05d6\u05db\u05d5\u05ea</span>.<span><sup>6</sup><i class="footnote">The singular of these adjectives is <span>\u05d6\u05da</span> and <span>\u05e6\u05d7</span> \u201cpure,\u201d of the root <span>\u05d6\u05db\u05da</span> and <span>\u05e6\u05d7\u05d7</span>.</i></span>',
  u'<span>\u05e0\u05d1\u05dc</span> <i>The vile person.</i> Comp. <span>\u05e0\u05d5\u05d1\u05dc\u05ea</span> \u201cfading\u201d<sup>7</sup><i class="footnote">The oak is said to be \u201cfading,\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span>\u05e0\u05d1\u05dc</span> \u201cthe vile person,\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span>\u05db\u05d9\u05dc\u05d9</span> The opposite of <span>\u05e9\u05d5\u05e2</span> .<span>\u05e9\u05d5\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span>\u05d5\u05e9\u05d5\u05e2</span> \u201cand turning.\u201d<sup>8</sup><i class="footnote">This quotation is to prove that the two roots <span>\u05e9\u05d5\u05e2</span> and <span>\u05e9\u05e2\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span>\u05e9\u05d5\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\u2014Rashi likewise derives <span>\u05e9\u05d5\u05e2</span> from <span>\u05e9\u05e2\u05d4 \u2550 \u05e9\u05d5\u05e2</span> \u201cto turn,\u201d but in a more simple and natural way; \u201ca man to whom the eyes of the people are turned for assistance.\u201d</i> Adopting a sort of homiletic explanation, <span>\u05db\u05d9\u05dc\u05d9</span> may be said to be composed of two words, <span>\u05db\u05d9 \u05dc\u05d9</span> \u201cfor it belongs to me;\u201d for he says, <span>\u05e9\u05dc\u05d9 \u05e9\u05dc\u05d9</span> \u201cwhat is mine shall remain mine\u201d<sup>9</sup><i class="footnote">This is there declared to be <span>\u05de\u05d3\u05ea \u05e1\u05d3\u05d5\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13).',
  u'<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span>\u05ea\u05d5\u05e2\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class="footnote">There is hardly any occasion for this remark. We find, except <span>\u05ea\u05e2\u05ea\u05d5\u05e2\u05d9\u05dd</span> \u201cerrors\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span>\u05d8\u05e2\u05d5\u05ea</span> and <span>\u05ea\u05e2\u05d5\u05ea</span> \u201cerror.\u201d</i>',
  u'<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment.',
  u'<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \u201cAnd princes shall rule in judgment.\u201d',
  u'<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria.',
  u'<span>\u05e9\u05e0\u05d4 \u05e2\u05dc \u05e9\u05e0\u05d4 \u2550 \u05d9\u05de\u05d9\u05dd \u05e2\u05dc \u05e9\u05e0\u05d4</span>. \u201cYear after year.\u201d <span>\u05e8\u05d2\u05d6\u05e0\u05d4 \u2550 <sup>11</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05d2\u05d6\u05d4</span> (as in the next verse), instead of <span>\u05ea\u05e8\u05d2\u05d6\u05e0\u05d4</span>; for <span>\u05e8\u05d2\u05d6\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span>\u05e8\u05d2\u05d6\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\u05e8\u05d2\u05d6\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class="footnote">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span>\u05e8\u05e0\u05d6\u05d4</span> is imperative, referring to the feminine <span>\u05d1\u05d8\u05d7\u05d5\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class="footnote">As contained in the words, \u201cthe vintage shall fail.\u201d</i>',
  u'<span>\u05d7\u05e8\u05d3\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span>\u05ea\u05e2\u05d9\u05e8\u05d5</span> \u201cye stir\u201d (Song ii. 7); <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye find\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> <span>\u05e8\u05d2\u05d6\u05d4</span> I have explained this word already. <span>\u05e4\u05e9\u05d5\u05d8\u05d4 \u05d5\u05e2\u05e8\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class="footnote">As <span>\u05e8\u05d2\u05d6\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span>\u05d5\u05e2\u05e8\u05d4</span> <i>And make you bare.</i> Comp. <span>\u05e2\u05e8\u05d9\u05d4</span> \u201cnaked\u201d (Ez. xvi. 7). <span>\u05e2\u05e8\u05d9\u05d4 \u05ea\u05e2\u05d5\u05e8</span> \u201cThy bow will be made quite naked\u201d (Hab. iii. 9). I think that \u201cwomen,\u201d \u201cdaughters\u201d (ver. 9), are to be taken literally.',
  u'<span>\u05e1\u05d5\u05e4\u05d3\u05d9\u05dd</span> <i>They shall lament.</i> <span>\u05db\u05dc</span> \u201call\u201d is to be supplied.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span>\u05d5\u05db\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd \u05d9\u05ea\u05e0\u05d5</span> \u201cand all women shall give.\u201d (Est. i. 20).',
  u'<i>My people.</i> The people of Samaria. <span>\u05e7\u05d5\u05e5 \u05e9\u05de\u05d9\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span>\u05d0\u05d3\u05dd \u05e9\u05ea \u05d0\u05e0\u05d5\u05e9</span> <span>(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \u201cthorns shall come up.\u201d',
  u'<i>The palace</i> of the king. <span>\u05e0\u05d8\u05e9</span>, <i>shall be forsaken</i>; <span>\u05e2\u05d6\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class="footnote">Instead of <span>\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05e7\u05dc \u05e9\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> is to be read <span>\u05e0\u05bb\u05d8\u05b8\u05bc\u05e9\u05c1 .\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05db\u05d1\u05d3 \u05e9\u05c1\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> and <span>\u05e2\u05bb\u05d6\u05b8\u05bc\u05d1</span> are participles of the Pual, the prefix <span>\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd \u05d4\u05e0\u05dc\u05e7\u05d7\u05d9\u05dd \u05de\u05d0\u05d7\u05e8\u05d9\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span>\u05dc\u05bb\ufb47\u05b7\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span>\u05e2\u05d5\u05e4\u05dc</span> An elevated place.<sup>17</sup><i class="footnote">A. V., \u201cThe forts.\u201d</i> Comp. <span>\u05d5\u05d9\u05e2\u05e4\u05d9\u05dc\u05d5</span> \u201cand they ascended.\u201d<sup>18</sup><i class="footnote">A. V. \u201cThey presumed.\u201d</i> <span>\u05d5\u05d1\u05d7\u05df</span> <i>And tower.</i> Comp. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> \u201chis towers.\u201d (xxiii. 13). <span>\u05d4\u05d9\u05d5 \u05de\u05e2\u05e8\u05d5\u05ea\u2550 \u05d4\u05d9\u05d4 \u05d1\u05e2\u05d3 \u05de\u05e2\u05e8\u05d5\u05ea</span> \u201cshall become dens.\u201d',
  u'<span>\u05d9\u05e2\u05e8\u05d4</span> <i>Be poured.</i> Niphal. <span>\u05e2\u05d3 \u05d9\u05e2\u05e8\u05d4 \u05e2\u05dc\u05d9\u05e0\u05d5 \u05e8\u05d5\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span>\u05e8\u05d5\u05d7</span> signifies here \u201cthe divine decree.\u201d <i>And the plain</i><sup>19</sup><i class="footnote">A. V., \u201cWilderness.\u201d\u2014According to I. E., <span>\u05de\u05d3\u05d1\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \u201cLebanon,\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \u201cforest\u201d (<span>\u05d9\u05e2\u05e8</span>). The original meaning of <span>\u05de\u05d3\u05d1\u05e8</span> is in fact \u201cpasture,\u201d whither the flock is driven (<span>\u05d3\u05d1\u05e8</span> \u201cto drive\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class="footnote">A. V., \u201cFruitful field.\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17.',
  u'<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him.',
  u'<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \u201cAnd peace without end\u201d (ix. 6)<sup>21</sup><i class="footnote">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class="footnote">Comp. Targum Jonathan ad locum.</i>',
  u'<i>My people.</i> Judah.',
  u'<span>\u05d5\u05d1\u05e8\u05d3</span> <i>When it shall hail.</i> The Pathah under <span>\u05e8</span> proves that the word is a verb; comp. <span>\u05e2\u05e9\u05df</span> \u201cit smoked\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class="footnote">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>.',
  u'<i>Beside all waters</i>, that shall come<sup>24</sup><i class="footnote">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\u2014xxxvi. form one continuous prophecy.'],
 [u'<span>\u05d4\u05d5\u05d9</span> <i>Ho!</i><sup>1</sup><i class="footnote">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span>\u05db\u05d4\u05ea\u05de\u05da \u05e9\u05d5\u05d3\u05d3</span> when thou shalt have finished spoiling. <span>\u05db\u05d4\u05e0\u05dc\u05d5\u05ea\u05da \u2550 \u05db\u05e0\u05dc\u05d5\u05ea\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class="footnote">A. V., \u201cWhen thou shalt cease to spoil.\u201d \u201cWhen thou shalt make an end.\u201d</i> Of the same root is <span>\u05de\u05e0\u05dc\u05dd</span> \u201cthe perfection thereof\u201d (Job. xv. 29).',
  u'<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers.',
  u'<i>The tumult</i> of Assyria. <span>\u05de\u05e8\u05de\u05de\u05ea\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class="footnote">A. V., \u201cAt the lifting up of thyself.\u201d</i> The honour which Thou hast given him.',
  u'<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \u201cyour\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class="footnote">The possessive pronoun \u201cyour\u201d has here the same meaning as the partitive genitive.</i> <span>\u05d2\u05d1\u05d9\u05dd</span> <i>Locusts</i>. Comp. <span>\u05d2\u05d5\u05d1\u05d0</span> in Chaldee, meaning the same as <span>\u05d0\u05e8\u05d1\u05d4</span> \u201clocusts\u201d in Hebrew. <span>\u05e9\u05d5\u05e7\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i> Some think that <span>\u05de\u05e9\u05e7</span> \u201cthe steward\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span>\u05d9\u05e9\u05ea\u05e7\u05e9\u05e7\u05d5\u05df</span> \u201cthey gather themselves\u201d (Nah. ii. 5), which expression is likewise used of locusts.',
  u'<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class="footnote">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>',
  u'<i>Thy times.</i> The pronoun refers to Judah. <span>\u05d7\u05db\u05de\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class="footnote">The form <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b7\u05ea</span> instead of <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span>\u05d3\u05b7\u05e2\u05b7\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation.',
  u'<span>\u05d0\u05e8\u05d0\u05dc\u05dd</span> According to some \u201ctheir altar;\u201d comp. <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span>\u05e2\u05dc</span> \u201cfor,\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span>\u05d0\u05e8\u05d0\u05d4 \u05dc\u05d4\u05dd \u2550 \u05d0\u05e8\u05d0\u05dc\u05dd</span> \u201cI shall see them;\u201d this is not probable. I think that it means \u201ctheir messenger,\u201d as we may infer from \u201cthe ambassadors of peace\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class="footnote">This proof, based upon 2) <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \u201cmessenger.\u201d</i>\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion.',
  u'<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself.',
  u'<span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> <i>The earth mourneth and languisheth.</i> <span>\u05d0\u05e8\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class="footnote"><span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> both <span>\u05d0\u05d1\u05dc</span> as well as <span>\u05d0\u05de\u05dc\u05dc\u05d4</span> are predicates to <span>\u05d0\u05e8\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span><sup>10</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05e9\u05d5\u05df</span>; this gives no sense, and is evidently a corruption of <span>\u05dc\u05d1\u05e0\u05d5\u05df</span>.<br>11 A. V., \u201cLebanon is ashamed.\u201d</i></span><span>\u05dc\u05d1\u05e0\u05d5\u05df \u05d4\u05d7\u05e4\u05d9\u05e8</span> \u201cHe\u2014the king of Assyria\u2014put the Lebanon to shame.\u201d <span>\u05d4\u05d7\u05e4\u05d9\u05e8</span> is transitive. <span>\u05e7\u05de\u05dc</span> Till it was hewn down. <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span>\u05d5\u05e0\u05e2\u05e8 \u05d1\u05e9\u05df \u05d5\u05db\u05e8\u05de\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span>\u05e0\u05e2\u05d5\u05e8</span> \u201cshaken\u201d (Neh. v. 13).',
  u'<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span>\u05d0\u05ea\u05e8\u05d5\u05de\u05dd\u2550 \u05d0\u05e8\u05d5\u05de\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span>\u05e8</span> should have a Dagesh<sup>12</sup><i class="footnote">The <span>\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span>\u05ea</span>, as the <span>\u05e0</span> of <span>\u05d0\u05b6\u05e0\u05bc\u05b8\u05e9\u05c2\u05b5\u05d0</span> has.<sup>13</sup><i class="footnote">To compensate for the omission of the <span>\u05d0\u05b6\u05e0\u05b0\u05e0\u05b8\u05e9\u05b5\u05c2\u05d0 \u2550 \u05d0\u05b6\u05e0\u05b8\u05bc\u05e9\u05b5\u05c2\u05d0 ;\u05e0</span>.</i>',
  u'<i>Ye shall conceive</i>. Assyria is addressed. <span>\u05d7\u05e9\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span>\u05e8\u05d5\u05d7\u05db\u05dd \u05d0\u05e9 \u05ea\u05d0\u05db\u05dc\u05db\u05dd</span> According to some: \u201cYour breath, as fire, shall devour you.\u201d It is more correctly considered as the continuation of the preceding figure of the \u201cchaff\u201d and \u201cstubble:\u201d \u201cYour wind, will not lift you up,<sup>14</sup><i class="footnote">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\u201d',
  u'<i>As the burnings of lime.</i> As if they were burnt by lime.\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \u201cas thorns cut off, which are burnt<sup>15</sup><i class="footnote">A. V., \u201cShall they be burnt.\u201d</i> in the fire.\u201d',
  u'<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \u201cThe sinners <i>in Zion\u201d</i> etc.',
  u'<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \u201c<i>Who among us shall dwell with the devouring fire,\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:',
  u'<i>He that walketh</i>, etc. <span>\u05d1\u05e6\u05d3\u05e7\u05d5\u05ea \u2550 \u05e6\u05d3\u05e7\u05d5\u05ea</span> In righteousness. <span>\u05d0\u05d5\u05d8\u05dd</span> <i>That stoppeth</i>. Comp. <span>\u05d9\u05d0\u05d8\u05dd</span> \u201cthat stoppeth\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i><sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i> <span>\u05d5\u05e2\u05d5\u05e6\u05dd</span> <i>And shutteth.</i> Comp. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> \u201cand he shut,\u201d though not of the same conjugation.',
  u'<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span>\u05dc\u05d7\u05de\u05d5 \u05e0\u05ea\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span>\u05e0\u05d0\u05de\u05e0\u05d9\u05dd</span> <i>Sure.</i> Lit. \u201cfaithful.\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied.',
  u'<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0 \u05db\u05d0\u05d5\u05de\u05e8 \u05d9\u05d6\u05db\u05d5\u05e8 \u05d9\u05d4\u05d5\u05d3\u05d4</span> lit., \u201cThese are the words of the prophet, as if he said, that Judah should remember.\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cthese are the words of the prophet.\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span>\u05d4\u05e0\u05d1\u05d9\u05d0</span> another word, signifying \u201cthe messenger,\u201d or \u201cthe officer,\u201d is to be read, as, <i>e.g.,</i> <span>\u05d4\u05e1\u05d5\u05e4\u05e8</span> \u201cthe secretary,\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\u201d',
  u'<i>Thine heart shall meditate,</i> etc. These are the prophet\u2019s own words.<sup>18</sup><i class="footnote">The words <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> \u201che speaks his own words,\u201d are contrasted with the introductory phrase of the preceding remark, \u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\u201d</i> <span>\u05e1\u05d5\u05e4\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span>\u05e1\u05d5\u05e4\u05e8</span> <i>He that counted.</i> Comp. <span>\u05de\u05e1\u05e4\u05e8</span> \u201cthe number,\u201d <i>He that counted the towers.</i> They taxed even the towers.',
  u'<span>\u05e0\u05d5\u05e2\u05d6</span> We cannot say, whether the <span>\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \u201ca stranger\u201d or a \u201cstrange man;\u201d to consider <span>\u05dc\u05d5\u05e2\u05d6\u2550\u05e0\u05d5\u05e2\u05d6</span> \u201cspeaking a foreign language,\u201d is incorrect. <span>\u05e0\u05dc\u05e2\u05d2 \u05dc\u05e9\u05d5\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class="footnote">A. V., \u201cOf a stammering tongue.\u201d</i> People usually laugh at a language, which they cannot understand.',
  u'<i>Look upon Zion,</i> etc. \u201cWe need not look at the king of Assyria, we should rather look at Zion.\u201d <span>\u05de\u05d5\u05e2\u05d3\u05e0\u05d5</span> It has here its usual meaning: \u201cour solemnities\u201d or \u201cour sanctuary;\u201d comp. <span>\u05de\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cThe synagogues of God\u201d (Ps. lxxiv. 8). <span>\u05db\u05d0\u05d4\u05dc\u2550\u05d0\u05d4\u05dc</span> As a tent.<sup>20</sup><i class="footnote">A. V., \u201cA tabernacle.\u201d</i> <span>\u05d9\u05e6\u05e2\u05df</span> Hap. leg. It means, \u201cshall fall.\u201d<sup>21</sup><i class="footnote">A. V., \u201cShall be taken down.\u201d</i> <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d1\u05dc \u05d9\u05e1\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class="footnote">The combination of the singular <span>\u05d9\u05e1\u05e2</span> and the plural <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span> is explained in this remark, by considering <span>\u05d9\u05ea\u05d3 \u05de\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u2550 \u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span>. See c. ii., note 18.</i> <span>\u05d7\u05d1\u05dc\u05d9\u05d5</span> The cords thereof.',
  u'<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span>\u05e0\u05d4\u05e8\u05d9\u05dd \u05d9\u05d0\u05e8\u05d9\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201csun, moon\u201d (Hab. iii. 11). <span>\u05d9\u05d3\u05d9\u05dd</span> Space.<sup>23</sup><i class="footnote"><span>\u05e8\u05d7\u05d1\u05d9 \u05d9\u05d3\u05d9\u05dd</span> Wide of space, that is, \u201cspacious,\u201d or \u201cbroad.\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class="footnote">I. E. explains why the plural \u201crivers\u201d is used here.</i> A place surrounded on all sides by rivers, <span>\u05d1\u05dc \u05ea\u05dc\u05da \u05d1\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class="footnote">The incongruity of the singular <span>\u05d1\u05d5</span> with the plural <span>\u05d9\u05d0\u05e8\u05d9\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \u201cThine heart meditates terror\u201d (ver. 18).',
  u'<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \u201cpay so and so much for the tribute,\u201d nor will any scribe write down, who shall go to the king with the tribute; for \u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class="footnote">A. V., \u201cLawgiver.\u201d</i> and our king.\u201d',
  u'<i>Thy tacklings.</i> The Assyrian army is adressed. <span>\u05e0\u05d8\u05e9\u05d5</span> <i>Are loosed.</i> Comp. <span>\u05d5\u05e0\u05de\u05e9\u05ea\u05d4</span> \u201cthou shalt let it lie still<sup>27</sup><i class="footnote">Lit., \u201cAnd thou shalt let loose of it;\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span>\u05ea\u05e8\u05e0\u05dd \u05d5\u05d2\u05d5\u05f3 \u05d1\u05dc \u05d9\u05d7\u05d6\u05e7\u05d5 \u05db\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class="footnote">A. V., \u201cThey could not well strengthen their mast, they could not spread the sail.\u201d</i> <span>\u05e2\u05d3 \u05e9\u05dc\u05dc</span> <i>The prey of a spoil.</i> Comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 2).<sup>29</sup><i class="footnote">See c. xxx., note 18.</i> <span>\u05e2\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span>\u05d4\u05e8\u05d1\u05d4 \u2550 \u05de\u05e8\u05d1\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!',
  u'<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity.'],
 [u'<span>\u05d5\u05de\u05dc\u05d0\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class="footnote">A. V., \u201cAnd all that is therein.\u201d</i> that is, those beings of which it is full. <span>\u05ea\u05d1\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class="footnote">A. V., \u201cThe world.\u201d According to I. E., <span>\u05d0\u05e8\u05e5</span> is the whole earth; <span>\u05ea\u05d1\u05dc</span> the inhabited part of it.</i> <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05d4</span> The things that come out of it. It is derived from <span>\u05d9\u05e6\u05d0</span> \u201cto go out.\u201d',
  u'<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\u2014xxxiv) are connected with each other.<sup>3</sup><i class="footnote">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\u2014Edom was conquered and united with Jud\xe6a by John Hyrcanus, 129 <small>B.C.</small></i> <span>\u05e6\u05d1\u05d0\u05dd</span> Their armies.',
  u'<span>\u05d1\u05d0\u05e9\u05dd</span> <i>Their stink</i>. It is a noun derived from <span>\u05d1\u05d0\u05e9</span> after the form of <span>\u05e7\u05c2\u05d3\u05b6\u05e9\u05c1</span> \u201choliness.\u201d <span>\u05d5\u05e0\u05de\u05e1\u05d5</span> <i>And shall be melted.</i> Niphal of <span>\u05de\u05e1\u05e1</span> \u201cto melt.\u201d',
  u'<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class="footnote">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \u201cangels,\u201d or \u201cthe princes above,\u201d or by similar names.</i> <span>\u05d5\u05e0\u05de\u05e7\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span>\u05de\u05e7\u05e7</span> \u201cto dissolve.\u201d <span>\u05d5\u05e0\u05d2\u05dc\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span>\u05d2\u05dc\u05dc</span> \u201cto roll;\u201d comp. <span>\u05de\u05d2\u05dc\u05d4</span> \u201croll\u201d (Jer. xxxvi. 28).',
  u'<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class="footnote">That the divine decrees (<span>\u05d2\u05d6\u05e8\u05d5\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span>\u05e2\u05dd \u05d7\u05e8\u05de\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class="footnote">\u201cUpon the people of my curse.\u201d</i> The people which I desire to see doomed to punishment.',
  u'<i>The sword of the Lord.</i> The divine decree. <span>\u05d4\u05d5\u05d3\u05e9\u05e0\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class="footnote">The Hophal of <span>\u05e8\u05e9\u05df</span> is <span>\u05d4\u05bb\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Niphal is <span>\u05e0\u05b4\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>; a compound of both could hardly produce the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, as we might infer from the Hebrew text: <span>\u05de\u05d5\u05e8\u05db\u05d1\u05ea \u05de\u05d1\u05e0\u05d9\u05df \u05e9\u05dc\u05d0 \u05e0\u05e7\u05e8\u05d0 \u05e9\u05dd \u05e4\u05d5\u05e2\u05dc\u05d5 \u05d5\u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span> \u201ca compound of Hophal and Niphal.\u201d Instead of <span>\u05e0\u05e4\u05e2\u05dc</span> we must read <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>; for the Hithp. of <span>\u05d3\u05e9\u05df</span> is <span>\u05d4\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05bc\u05c1\u05e0\u05b8\u05d4 \u2550 \u05d4\u05b4\u05ea\u05b0\u05d3\u05b7\u05bc\u05e9\u05bc\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Hophal <span>\u05d4\u05b8\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> and the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span>\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class="footnote">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span>\u05d3\u05e9\u05df</span> \u201cto be fat;\u201d comp. <span>\u05d3\u05e9\u05df</span> \u201cfat\u201d (xxx. 23). <span>\u05db\u05e8\u05d9\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \u2014 The nobles are figuratively called \u201clambs;\u201d comp. <span>\u05d0\u05d9\u05dc\u05d9 \u05de\u05d5\u05d0\u05d1</span> \u201cthe chiefs<sup>9</sup><i class="footnote">Lit.: \u201cthe rams.\u201d</i> of Moab.\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class="footnote">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class="footnote">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span>\u05d1\u05e6\u05e8\u05d4</span> is originally an appellative, signifying \u201cstronghold\u201d or \u201ccastle;\u201d there was one Bozrah in Edom, another in Moab.</i>',
  u'<i>With them</i>, with the lambs and goats; by \u201cthe unicorns\u201d and \u201cbullocks\u201d the kings of Edom are meant.',
  u'<i>For it is the day of the Lord\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class="footnote">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \u201cvengeance and recompences,\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \u201cThe cup will be passed also to thee\u201d (Lam. iv. 21).<sup>13</sup><i class="footnote">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \u201cThy reward shall return over thine own head\u201d (Obad. 15); these words refer likewise to Edom.',
  u'<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class="footnote">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \u201cNone will remain there to drink the water, as if it were changed to pitch.\u201d <span>\u05d1\u05d5\u05e2\u05e8\u05d4</span> <i>Burning</i>. This word shows that the <span>\u05ea</span> of <span>\u05d6\u05e4\u05ea</span> is the feminine termination.<sup>15</sup><i class="footnote"><span>\u05d6\u05e4\u05ea</span> is derived from <span>\u05d6\u05d5\u05e3</span>, which, however, is not found in any other form in the Bible.</i>',
  u'<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> <i>For ever and ever</i>. For periods without end.',
  u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> Well known;<sup>17</sup><i class="footnote">It seems as if I. E. used the word \u201cwell-known\u201d when he was at a loss to substitute another word for it. He derives the word <span>\u05e7\u05e4\u05d5\u05d3</span> from <span>\u05e7\u05e4\u05d3</span> \u201cto fold\u201d or \u201cto roll together\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI have rolled together\u201d (xxxviii. 12).<sup>18</sup><i class="footnote">In his remark on xxxviii. 12, I. E. explains <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> by <span>\u05db\u05e4\u05dc\u05ea\u05d9</span> \u201cI folded together.\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span>\u05ea\u05d4\u05d5, \u05d1\u05d4\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation.\u201d',
  u'<span>\u05d7\u05d5\u05e8\u05d9\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \u201cthe black\u201d (Prov. xxii. 29). <span>\u05d9\u05e7\u05e8\u05d0\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class="footnote">Comp. Chapter ii. Note 5.</i> Lit., They\u2014the people\u2014will call them. <span>\u05dc\u05de\u05dc\u05d5\u05db\u05d4 \u2550 \u05de\u05dc\u05d5\u05db\u05d4</span> \u201cto the kingdom.\u201d <span>\u05d0\u05e4\u05e1</span> Nothing.',
  u'<span>\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn her palaces.\u201d</i> The preposition <span>\u05e2\u05dc</span> is to be supplied. <span>\u05d5\u05e2\u05dc\u05ea\u05d4 \u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>And thorns shall come up.</i> Lit., \u201cAnd each of the thorns shall come up.\u201d<sup>21</sup><i class="footnote">Comp. Chapter ii. Note 18.</i> <span>\u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span>\u05e7\u05de\u05d5\u05e9</span> The same. <span>\u05ea\u05e0\u05d9\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span>\u05d7\u05e6\u05e8 \u2550 \u05d7\u05e6\u05d9\u05e8</span> <i>A court.</i> Comp. <span>\u05d9\u05b8\u05e9\u05b5\u05c2\u05e9\u05c2</span> <span>(2 Chr. xxxvi. 17)</span> <span>\u2550 \u05d9\u05b8\u05e9\u05b4\u05c2\u05d9\u05e9\u05c2</span> (Job xv. 10), \u201cold.\u201d It can also be taken in its usual meaning: \u201cgrass.\u201d<sup>22</sup><i class="footnote">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>',
  u'<span>\u05e6\u05d9\u05d9\u05dd</span> <i>The wild beasts of the desert.</i> <span>\u05d0\u05d9\u05d9\u05dd</span> <i>Kites.</i><sup>23</sup><i class="footnote">A. V., \u201cThe wild beasts of the islands.\u201d</i> It is the plural of <span>\u05d0\u05b7\u05d9\u05b8\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span>\u05e9\u05e2\u05d9\u05e8 .\u05be\u05b4\u05d9\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class="footnote">A. V., \u201cSatyr.\u201d</i> <span>\u05d4\u05e8\u05d2\u05d9\u05e2\u05d4</span> Shall rest. <span>\u05dc\u05d9\u05dc\u05d9\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night.',
  u'<span>\u05e7\u05e4\u05d5\u05d6</span> <i>The great owl.</i> It is not the same as <span><sup>25</sup><i class="footnote">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span>\u05d0 \u05d4 \u05d5 \u05d9</span>. Rashi is of opinion that <span>\u05e7\u05e4\u05d5\u05d6</span> and <span>\u05e7\u05e4\u05d3</span> are the same.</i>;\u05e7\u05e4\u05d5\u05d3</span> it is some other bird.<sup>26</sup><i class="footnote">\u201cOther bird\u201d is not quite correct; for <span>\u05e7\u05e4\u05d5\u05d3</span> is explained by I. E. to signify \u201cthe hedgehog;\u201d the word \u201cother\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span>\u05d5\u05ea\u05de\u05dc\u05d8</span> <i>And lay.</i> Comp. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> \u201cand she was delivered of a man-child\u201d (lxvi. 7). <span>\u05d5\u05d1\u05e7\u05e2\u05d4</span> <i>And break</i>.<sup>27</sup><i class="footnote">A. V., \u201cShall hatch.\u201d</i> It is the nature of this bird to break its eggs. <span>\u05d5\u05d3\u05d2\u05e8\u05d4</span> <i>And gather</i>. Comp. <span>\u05d3\u05d2\u05e8</span> \u201che gathereth\u201d<sup>28</sup><i class="footnote">A. V., \u201cSitteth on eggs.\u201d</i> (Jer. xvii. 11). <span>\u05d3\u05d9\u05d5\u05ea</span> <i>Vultures.</i> It is the plural of <span>\u05d3\u05b7\u05d9\u05b8\u05d4</span> (Deut. xiv. 13).',
  u'<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class="footnote">A. V. \u201cAnd his spirit.\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea.',
  u'<span>\u05d7\u05dc\u05e7\u05ea\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span>\u05d1\u05e7\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class="footnote">This remark of I. E. is probably based upon the occurrence of the definite article in <span>\u05d1\u05b7\u05bc\u05e7\u05b8\u05bc\u05d5</span>, lit., \u201cby the line.\u201d</i>'],
 [u'<span>\u05d9\u05e9\u05e9\u05d5\u05dd</span>. Some think that the preposition <span>\u05d1</span> is omitted, and that <span>\u05d9\u05e9\u05e9\u05d5 \u05d1\u05dd \u2550 \u05d9\u05e9\u05e9\u05d5\u05dd</span> \u201cthey shall be glad for them:\u201d this is not right; for what would be the meaning of <span><sup>1</sup><i class="footnote">The cause of the objection is the absence of any noun to which the pronoun \u201cthem\u201d could refer.</i>\u05d1\u05dd</span>? I think that <span>\u05de</span> is here substituted for the paragogic <span>\u05e0</span>, which is frequently found in verbs. Comp. <span><sup>2</sup><i class="footnote">As to the interchange between <span>\u05de</span> and <span>\u05e0</span>.</i>\u05e4\u05d3\u05d9\u05d5\u05df \u2550 \u05e4\u05b4\u05bc\u05d3\u05b0\u05d9\ufb4b\u05dd</span> \u201credemption\u201d (Num. iii. 19).\u2014\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class="footnote">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>',
  u'<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span>\u05d2\u05d9\u05dc\u05ea \u05dc\u05d1 \u2550 \u05d2\u05d9\u05dc\u05ea</span> \u201cJoy of the heart.\u201d The <span>\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class="footnote">The other opinion is, that <span>\u05dc\u05b8\u05d4\u05bc</span> refers to Palestine or Jerusalem, <span>\u05dc\u05d1\u05e0\u05d5\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see.',
  u'<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk.',
  u'<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class="footnote">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>',
  u'<i>Then</i>, when they see this miracle or hear of it.',
  u'<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \u201cthey will find water everywhere;\u201d it is the reverse of \u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\u201d (Lam. iv. 4).',
  u'<span>\u05d4\u05e9\u05e8\u05d1</span> <i>The parched ground.</i> Comp. <span>\u05e9\u05e8\u05d1</span> \u201cheat\u201d (xlix. 10) and <span>\u05e9\u05e8\u05d1\u05d0</span> the Chald\xe6an translation of <span>\u05d7\u05e8\u05d1</span> \u201cheat\u201d (Gen. xxxi. 40). <span>\u05d1\u05e0\u05d5\u05d4 \u05ea\u05e0\u05d9\u05dd \u05e8\u05d1\u05e6\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class="footnote">A. V., \u201cIn the habitation of dragons, where each lay.\u201d</i> The desert. <span>\u05d7\u05e6\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <i>Court</i>.<sup>7</sup><i class="footnote">A. V., \u201cGrass.\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers.',
  u'<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class="footnote">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span>\u05de\u05e1\u05dc\u05d5\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class="footnote">That is, to the holy city, to the place \u201cwhich the Lord has chosen to put his name there.\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class="footnote">A straight, continuous road, without any interruption.</i>',
  u'<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts.',
  u'<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class="footnote">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span>\u05e9\u05e9\u05d5\u05df \u05d5\u05e9\u05de\u05d7\u05d4 \u05d9\u05e9\u05d9\u05d2\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness.'],
 [u'They<sup>1</sup><i class="footnote">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\u2014xx. 19.\u2014The words <span>\u05d5\u05d0\u05dd \u05d9\u05e9 \u05de\u05dc\u05d5\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class="footnote">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05dd</span> \u201clike the work done with them,\u201d is perhaps the correct reading, instead of <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05d9\u05dd</span> \u201clike the workmen.\u201d Another simile, frequently used by I. E. for this same idea, is: \u201cThe words are like the body, their sense like the soul.\u201d</i> I shall now explain six<sup>3</sup><i class="footnote"><span>\u05e9\u05d9\u05e9</span> \u201cthat there are,\u201d in the Hebrew text, gives no sense; it is a corruption of <span>\u05e9\u05e9</span> \u201csix.\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class="footnote">Between <span>\u05d5\u05d6\u05d4</span> and <span>\u05d4\u05d5\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span>\u05d0\u05da \u05d3\u05d1\u05e8 \u05e9\u05e4\u05ea\u05d9\u05dd</span> \u201cbut in vain words,\u201d is omitted.</i> thy<sup>5</sup><i class="footnote">The Hebrew text has <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span> \u201cmy strength,\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span>\u05d5\u05d6\u05d4 \u05d4\u05d5\u05d0</span> entirely inexplicable. The translation suggests the reading <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> \u201cthy strength\u201d instead of <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span>.</i> strength consisted only in words.\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class="footnote">A. V., \u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class="footnote">A. V., \u201cIt.\u201d</i> viz., the documents (<span>\u05d4\u05e1\u05e4\u05e8\u05d9\u05dd</span>); in Isaiah (xxxvii. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span>\u05e0\u05d4\u05e8\u05d9 \u05d6\u05e8\u05d9\u05dd\u2550\u05d6\u05e8\u05d9\u05dd</span>, \u201cthe rivers of strangers,\u201d after <span>\u05de\u05d9\u05dd</span> \u201cwater.\u201d 4. In the book of Kings (xix. 25) <span>\u05dc\u05d4\u05e9\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3); or <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> is the same as <span>\u05dc\u05d4\u05e9\u05d5\u05ea</span>, since <span>\u05d0</span> and <span>\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span>\u05e9\u05e8\u05e4\u05d4</span>; in Isaiah (xxxvii. 27) <span>\u05e9\u05d3\u05de\u05d4</span>; though there be two different words, their meaning is the same, \u201cblasted.\u201d 6. In the book of Kings (xix. 29) <span>\u05e1\u05d7\u05d9\u05e9</span>; in Isaiah (xxxvii. 30) <span>\u05e9\u05d7\u05d9\u05dd</span>; these two words are the same in meaning\u2014<i>that which springeth of the same.</i> Comp. <span>\u05db\u05d1\u05e9</span> and <span>\u05db\u05e9\u05d1</span> \u201clamb\u201d (Lev. iii. 7, and iv. 32).'],
 [[]],
 [u'<span>\u05d5\u05d9\u05d7\u05d9</span> <i>And was recovered</i>. Comp. <span>\u05e2\u05d3 \u05d7\u05d9\u05d5\u05ea\u05dd</span> \u201ctill they were whole\u201d (Jos. v. 8), <span>\u05d5\u05d0\u05ea\u05d4 \u05de\u05d7\u05d9\u05d4</span> \u201cand thou preservest\u201d (Neh. ix. 6). It might also mean, \u201cAnd he lived.\u201d<sup>1</sup><i class="footnote">In this case the word <span>\u05de\u05d7\u05dc\u05d9\u05d5</span> which follows, must be translated: \u201chis illness being no more,\u201d or \u201cafter having been ill.\u201d</i>',
  u'<span>\u05d1\u05d3\u05de\u05d9</span>. Some derive it from <span>\u05d3\u05b8\u05bc\u05dd</span> \u201cblood,\u201d and explain it, \u201cIn the vigour;\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i><sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i> but the correct explanation is: \u201cIn the cutting off.\u201d Comp. <span>\u05e0\u05d3\u05de\u05d4 \u05e0\u05d3\u05de\u05d4</span> \u201cshall utterly be cut off\u201d (Hos. x. 15). <span>\u05e9\u05d0\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class="footnote">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \u201chell;\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \u201cIf I make my bed in the grave, behold thou art there.\u201d</i> it does not mean \u201chell.\u201d <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> <i>I am deprived</i>. Comp. <span>\u05d5\u05dc\u05d0 \u05e0\u05e4\u05e7\u05d3</span> \u201cand there lacketh not\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class="footnote">For the common \u201cI die.\u201d</i> as also used in Arabic.<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201che lost.\u201d Pass. \u201che was lost,\u201d \u201che died.\u201d</i> Some say that <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> is the same as <span>\u05de\u05de\u05e0\u05d9 \u05e4\u05e7\u05d3</span> \u201cwas taken from me,\u201d and compare it with <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201care gone forth from me\u201d (Jer. x. 20);<sup>6</sup><i class="footnote">The comparison is not correct, because <span>\u05e0\u05d9</span> in <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> is in the objective case, while <span>\u05ea\u05d9</span> in <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> denotes the subject.</i> according to others it means \u201cI was remembered,\u201d in the same sense as \u201cand the Lord remembered\u201d (Gen. xxi. 1).<sup>7</sup><i class="footnote">The three explanations of the phrase <span>\u05e4\u05e7\u05d3\u05ea\u05d9 \u05d9\u05ea\u05e8 \u05e9\u05e0\u05d5\u05ea\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \u201cthe number of thy days I will complete\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class="footnote">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>',
  u'<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \u201cI shall behold man no more,\u201d his pleasure in seeing his fellow-men. <span>\u05d7\u05d3\u05dc</span> <i>World.</i> <span>\u05d7\u05d3\u05dc</span> is perhaps the same as <span>\u05d7\u05dc\u05d3</span> \u201clife,\u201d as <span>\u05db\u05e9\u05d1</span> is the same as <span>\u05db\u05d1\u05e9</span> \u201clamb;\u201d comp. <span>\u05d7\u05dc\u05d3\u05d9</span> \u201cmy life\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span>\u05de\u05d4 \u05d7\u05d3\u05dc \u05d0\u05e0\u05d9</span> \u201chow long I am living\u201d<sup>9</sup><i class="footnote">A. V., \u201cHow frail I am.\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span><sup>10</sup><i class="footnote">From <span>\u05d7\u05d3\u05dc</span> \u201cto cease.\u201d In this case we need not assume the transposition of letters (<span>\u05d7\u05dc\u05d3 \u2550 \u05d7\u05d3\u05dc</span>), unless we consider <span>\u05d7\u05d3\u05dc</span> to be the original word, and <span>\u05d7\u05dc\u05d3</span> the changed form of it. Usually <span>\u05d7\u05dc\u05d3</span> \u201clife\u201d is derived from <span>\u05d7\u05dc\u05d3</span> \u201cto be firm,\u201d \u201cto last,\u201d a verb found in Arabic.</i></span><span>\u05d7\u05d3\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class="footnote">Comp. I. E. on Ps. xlix. 9.</i>',
  u'<span>\u05d3\u05d5\u05e8\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class="footnote">A. V., \u201cMine age.\u201d</i> Comp. <span>\u05de\u05d3\u05d5\u05e8</span> \u201cfrom dwelling\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class="footnote">Comp. <span>\u05d3\u05d9\u05e8\u05d4</span> \u201cdwelling,\u201d <span>\u05d3\u05d9\u05d5\u05e8\u05d9\u05df</span> \u201coccupants of a house\u201d (Talm. Bab. Sukka ix.)</i> <span>\u05d3\u05d5\u05e8</span> \u201cgeneration\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class="footnote"><span>\u05d3\u05d5\u05e8</span> \u201cA generation,\u201d that is, the average time a man dwells upon the earth.</i> comp. \u201cfor I am a stranger with thee, and a sojourner\u201d (Ps. xxxix. 13). <span>\u05e0\u05b4\u05e1\u05bc\u05b7\u05e2</span> <i>Is departed</i>. The radical <span>\u05e0</span> is replaced by Dagesh in the <span>\u05d5\u05e0\u05d2\u05dc\u05d4 .\u05e1</span> <i>And is removed</i>. Comp. <span>\u05d2\u05dc\u05d5\u05ea</span> \u201cexile\u201d (xx. 4). <span>\u05de\u05de\u05e0\u05d9\u2550\u05de\u05e0\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span>\u05e8\u05d5\u05e2\u05d9</span> Either \u201cmy shepherd,\u201d the <span>\u05d9</span> being the pronominal suffix, or \u201cbelonging to a shepherd,\u201d the <span>\u05d9</span> signifying \u201crelation,\u201d as in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 26), <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> \u201ccruel\u201d (xiii. 9);<sup>15</sup><i class="footnote">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class="footnote">A. V., \u201cI have cut off.\u201d</i> <i>Like a weaver.</i> Comp. \u201cAnd my days are swifter than the weaver\u2019s shuttle\u201d (Job vii. 6). <span>\u05de\u05d3\u05dc\u05d4</span> <i>With pining sickness.</i> Comp. <span>\u05d3\u05dc</span> \u201clean\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span>\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span>\u05d5\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> \u201cand cut me off\u201d (Job vi. 9). <span>\u05de\u05d9\u05d5\u05dd \u05e2\u05d3 \u05dc\u05d9\u05dc\u05d4 \u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span>\u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>It will make peace with me</i> Comp. <span>\u05ea\u05e9\u05dc\u05d9\u05dd</span> \u201cit will make peace\u201d (Deut. xx. 12).',
  u'<span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> \u201cI made equal;\u201d supply <span>\u05e0\u05e4\u05e9\u05d9</span> \u201cmyself;\u201d<sup>18</sup><i class="footnote">A. V., \u201cI reckoned that.\u201d</i> or \u201cI compared\u201d the illness<sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class="footnote">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>',
  u'<span>\u05db\u05e1\u05d5\u05e1 \u05db\u05e2\u05d2\u05d5\u05e8\u2550\u05db\u05dd\u05d5\u05dd \u05e2\u05d2\u05d5\u05e8</span>. Comp. <span>\u05db\u05e8\u05e2 \u05db\u05d0\u05d7 \u05dc\u05d9</span> \u201cas though he had been my friend, my brother\u201d (Ps. xxxv. 14). In the same way <span>\u05db\u05db\u05d1\u05e9 \u05db\u05d0\u05dc\u05d5\u05e3 \u2550 \u05d0\u05dc\u05d5\u05e3 \u05db\u05db\u05d1\u05e9</span> \u201clike a lamb, like an ox\u201d (Jer. xiv. 19). <span>\u05e1\u05d9\u05e1</span> and <span>\u05e2\u05d2\u05d5\u05e8</span> are names of birds, \u201ca crane,\u201d \u201ca swallow.\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand.',
  u'<span>\u05d3\u05dc\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class="footnote">A. V., \u201cFail.\u201d</i> Root <span>\u05d3\u05dc\u05dc</span>, comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are high\u201d (Prov. xxvi. 7). <span>\u05e2\u05e9\u05e7\u05d4 \u05dc\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class="footnote">A. V., \u201cI am oppressed.\u201d\u2014<span>\u05e2\u05b8\u05bd\u05e9\u05b0\u05c1\u05e7\u05b8\u05d4</span> is third person feminine past of <span>\u05e2\u05e9\u05e7</span>; I. E. supplies, therefore, the subject <span>\u05d3\u05dc\u05d4</span> illness.\u201d</i> The illness oppresseth me. <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class="footnote">The Hebrew text has <span>\u05e2\u05ea\u05d4</span> \u201cnow;\u201d but its meaning can hardly be found out; besides, the word <span>\u05d8\u05d2\u05d6\u05e8\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span>\u05e2\u05ea\u05f3</span> is a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> is well founded.</i> <span>\u05e2\u05e8\u05d5\u05d1</span> \u201cbe surety\u201d (Ps. cxix. 112); according to some <span>\u05d4\u05e8\u05d1\u05e0\u05d9 \u2550 \u05e2\u05e8\u05d1\u05e0\u05d9</span> \u201cdestroy me;\u201d this is nonsense. The word <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span>, lit. \u201cpledge thyself for me,\u201d is an anthropomorphism; it means, sympathise with me in my troubles.',
  u'<i>He hath spoken unto me.</i> He said, \u201cI will add to thy days\u201d (ver. 5), <span>\u05d5\u05d4\u05d5\u05d0 \u05e2\u05e9\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> The past is here used for the future; comp. <span>\u05e0\u05ea\u05ea\u05d9</span> \u201cI will give\u201d (Gen. xxiii. 13)<sup>24a</sup><i class="footnote">Abraham says to Ephron <span>\u05e0\u05ea\u05ea\u05d9 \u05db\u05e1\u05e3 \u05d4\u05e9\u05d3\u05d4</span>; lit.: I gave thee money for the field\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \u201cAbraham weighed to Ephron,\u201d etc. The past <span>\u05e0\u05ea\u05ea\u05d9</span> is here used for the future.</i>; or \u201cAnd himself hath done this kindness unto me<sup>25</sup><i class="footnote">viz. give me that promise.</i>,\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span>\u05d0\u05d3\u05d3\u05d4</span> <i>I shall go softly</i>. Hithpa\xebl;<sup>26</sup><i class="footnote">It is impossible to suppose that I. E. explained <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05bc\u05b6\u05d4</span> to be Niphal, as the Hebrew text reads <span>\u05d5\u05de\u05dc\u05ea \u05d0\u05d3\u05d3\u05d4 \u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span>; either <span>\u05e0\u05e4\u05e2\u05dc</span> is a corruption of <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>, or I. E. read <span>\u05d0\u05b6\u05d3\u05bc\u05b8\u05d3\u05b6\u05d4</span> instead of <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05b6\u05bc\u05d4</span></i> there is no parallel to it in the Bible, but <span>\u05d0\u05d3\u05d3\u05dd</span> \u201cI went with them\u201d (Ps. xlii. 5), and in the Mishna <span>\u05de\u05d3\u05d3\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class="footnote">\u201cTo lead,\u201d or \u201cto assist in walking.\u201d</i>',
  u'<span>\u05e2\u05dc\u05d9\u05d4\u05dd</span> <i>By them</i>.<sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i><sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i> By the words, hinted at in the phrase \u201cAnd he said\u201d (ver. 15). <span>\u05e2\u05dc\u05d9\u05d4\u05dd \u05d9\u05d7\u05d9\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span>\u05d5\u05dc\u05db\u05dc</span> <i>And always</i><sup>29</sup><i class="footnote">A. V., \u201cAnd in all these things.</i>. The word <span>\u05e2\u05ea</span> time is to be supplied. <span>\u05d5\u05ea\u05d7\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span>\u05d9\u05d7\u05dc\u05de\u05d5</span> \u201cthey are strong\u201d (Job xxxix. 4); <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cstrong\u201d (Talm. Bab. Rosh Hashanah 28).',
  u'<i>Behold when I hoped for peace</i>,<sup>30</sup><i class="footnote">A. V., \u201cBehold for peace.\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span>\u05de\u05e8 \u05dc\u05d9 \u05de\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span>\u05de\u05e8</span> from <span>\u05ea\u05de\u05d5\u05e8\u05d4</span> \u201cthe reverse.\u201d <span>\u05d1\u05dc\u05d9</span> Some compare it with <span>\u05d1\u05dc\u05ea\u05d9</span> \u201cI am waxed old\u201d (Gen. xviii. 12), and consider it as a noun like <span>\u05e4\u05e8\u05d9</span> \u201cfruit\u201d meaning \u201ccorruption.\u201d Others say that <span>\u05d1\u05dc\u05d9</span> means in this verse \u201cnot,\u201d and that the sentence is inverted.<sup>32</sup><i class="footnote">The proper order of the words, according to this opinion, may be supposed to be as follows: <span>\u05d5\u05d0\u05ea\u05d4 \u05dc\u05d0 \u05d7\u05e9\u05e7\u05ea \u05e0\u05e4\u05e9\u05d9 \u05de\u05e9\u05d7\u05ea</span> \u201cbut thou hast not desired my soul to go down to the grave.\u201d The <span>\u05de</span> in <span>\u05de\u05e9\u05d7\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span> \u201cto be cut off,\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span>\u05db\u05bc\u05b8\u05e8\u05b5\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\u201d</i> he was grieved, that he should be punished with <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class="footnote">I. E. refers the words \u201chow I have walked before Thee\u201d to the fulfilment of the duties of the heart, because they are followed by \u201cin truth and with a perfect heart.\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class="footnote">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>',
  u'<i>For the grave</i>, etc. The body which is in the grave; the negation <span>\u05dc\u05d0</span> is to be repeated after <span>\u05de\u05d5\u05ea</span>: \u201cdeath cannot celebrate thee;\u201d comp. Prov. xxi. 14.<sup>36</sup><i class="footnote">In the verse <span>\u05de\u05ea\u05df \u05d1\u05e1\u05ea\u05e8 \u05d9\u05db\u05e4\u05d4 \u05d0\u05e3 \u05d5\u05e9\u05d7\u05d3 \u05d1\u05d7\u05e7 \u05d7\u05de\u05d4 \u05e2\u05d6\u05d4</span> \u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\u201d the verb <span>\u05d9\u05db\u05e4\u05d4</span> \u201cpacifieth\u201d must be repeated before <span>\u05d7\u05de\u05d4</span> \u201cwrath.\u201d</i> <span>\u05d9\u05e9\u05d1\u05e8\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death.',
  u'<i>The living, the living.</i> The word <span>\u05d7\u05d9</span> \u201cliving\u201d is repeated as if to say \u201che who is living, as I do,\u201d or \u201che who has recovered from illness.\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span>\u05d7\u05d9</span> refers to God;<sup>37</sup><i class="footnote">The translation of the words <span>\u05d7\u05d9 \u05d7\u05d9 \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05da</span> according to this explanation would be: \u201cO living God, he who liveth shall praise Thee.\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class="footnote">To send relief and help to the afflicted and suffering.</i>',
  u'<i>The Lord</i>. Supply \u201chath said,\u201d or \u201cwill say,\u201d or \u201cwill command.\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life.',
  u'<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class="footnote">Comp. Rashi ad locum.</i> and the reason that the future forms <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5 ,\u05d9\u05e9\u05d0\u05d5</span> are used,<sup>40</sup><i class="footnote">The words <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> of the Hebrew text give no sense; after <span>\u05d5\u05d6\u05d4 \u05e9\u05d0\u05de\u05e8</span> \u201cand that he says,\u201d the words, which he said, are expected. They are very probably a corruption of <span>\u05d1\u05de\u05e6\u05d5\u05ea ;\u05d9\u05e9\u05d0\u05d5 ,\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> is either identical with, or wrongly copied for <span>\u05d1\u05e6\u05d5\u05d5\u05d9</span> \u201cin the imperative.\u201d</i> is, that here only the command is reported.<sup>41</sup><i class="footnote">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span>\u05d3\u05d1\u05dc\u05ea \u05ea\u05d0\u05e0\u05d9\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\n"> \u201cto rub.\u201d Comp. c. xxxiv. Note 17.</i>',
  u'<span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05d7\u05d6\u05e7\u05d9\u05d4\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7).'],
 [[]],
 [u'This chapter<sup>1</sup><i class="footnote">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class="footnote">The word <span>\u05dc\u05d6\u05db\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span>\u05d0\u05e2\u05f4\u05e4\u05d9 \u05e9\u05d0\u05d9\u05df \u05e8\u05d0\u05d9\u05d4 \u05dc\u05d3\u05d1\u05e8 \u05d6\u05db\u05e8 \u05dc\u05d3\u05d1\u05e8</span> \u201calthough there is no convincing proof for the statement, there is still some support for it.\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class="footnote">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span>\u05db\u05d9 \u05db\u05d5\u05e8\u05e9 \u05e9\u05e9\u05dc\u05d7 \u05d4\u05e0\u05d5\u05dc\u05d4</span>. \u201cFor Cyrus, who set free those in exile\u201d; the context demands the complement \u201cwas appointed for that mission by the Almighty long before.\u201d</i> \u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class="footnote">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \u201cAnd Samuel died\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class="footnote">1 Chr. iii. 1\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\u2014The words \u201cKings shall see<sup>6</sup><i class="footnote">Supply according to I. E., \u201cthe prophet\u201d as object to the verb \u201cwill see\u201d; usually \u201cthe fulfilment of the divine promise\u201d is understood.</i> and arise, princes and shall worship\u201d (xlix. 7) support this view,<sup>7</sup><i class="footnote">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\u201d The reader will adopt the opinion which recommends itself most to his judgment.',
  u'<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \u201cComfort ye\u201d is to indicate, that the comfort is to be administered immediately or repeatedly.',
  u'<span>\u05d3\u05d1\u05e8\u05d5 \u05e2\u05dc \u05dc\u05d1</span> <i>Speak ye comfortably</i>. The expression <span>\u05d3\u05d1\u05e8 \u05e2\u05dc \u05dc\u05d1</span> \u201cspeak to the heart\u201d means always \u201cto speak kindly,\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span>\u05e6\u05d1\u05d0\u05d4</span> <i>Her time</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe warfare.\u201d</i> Comp. <span>\u05e6\u05d1\u05d0\u05d9</span> \u201cmy appointed time\u201d (Job xiv. 14); <span>\u05e6\u05d1\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \u201cher host;\u201d<sup>9</sup><i class="footnote"><span>\u05de\u05dc\u05d0\u05d4 \u05e6\u05d1\u05d0\u05d4</span> is to be rendered accordingly: \u201cShe is full of her host,\u201d that is, of the Israelites. Comp. Targ. Jon. <span>\u05d0\u05e8\u05d9 \u05e2\u05ea\u05d9\u05d3\u05d0 \u05d3\u05ea\u05ea\u05d8\u05dc\u05d9 \u05de\u05e2\u05dd \u05d2\u05dc\u05d5\u05ea\u05d4\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> \u201cthe punishment for her iniquity is accomplished.\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span>\u05e6\u05d1\u05d0\u05d4</span> is more likely to be the object than the subject to <span>\u05d8\u05dc\u05d0\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span>\u05e0\u05e8\u05e6\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i> that is, is finished and at an end; comp. <span>\u05e2\u05d3 \u05d9\u05e8\u05e6\u05d4</span> \u201ctill he shall accomplish\u201d (Job xiv. 6); <span>\u05ea\u05e8\u05e6\u05d4</span> \u201cshall accomplish\u201d (Levit. xxvi. 34); <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> has the same meaning as the phrase <span>\u05ea\u05dd \u05e2\u05d5\u05e0\u05df</span> \u201cthe punishment of thine iniquity is accomplished\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span>\u05d1\u05db\u05dc</span> For all.',
  u'<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class="footnote">\u201cThe way of the Lord\u201d is either \u201cthe way which the Lord made,\u201d or \u201cthe way made for the Lord\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea.',
  u'<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span>\u05d2\u05b6\u05bc\u05d9\u05d0</span> \u201cvalley\u201d is not in the construct state<sup>12</sup><i class="footnote">From this remark it appears that I. E. read <span>\u05d2\u05bc\u05b5\u05d9\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span>\u05d2\u05bc\u05b6\u05d9\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span>\u05de\u05b4\u05dc\u05b5\u05bc\u05d9\u05dc</span> (xxi. 11).<sup>13</sup><i class="footnote">See c. xv., Note 1.</i> <span>\u05d4\u05e2\u05e7\u05d5\u05d1</span> <i>The crooked.</i> It is the opposite of <span>\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cstraight;\u201d comp. <span>\u05e2\u05e7\u05d5\u05d1</span> \u201cdeceitful\u201d<sup>14</sup><i class="footnote">That is \u201ccrooked\u201d in the figurative sense, the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright\u201d or \u201cstraight.\u201d</i> (Jer. xvii. 9). <span>\u05d5\u05d4\u05e8\u05db\u05e1\u05d9\u05dd</span> <i>And the rough places.</i> Comp. <span>\u05de\u05e8\u05db\u05e1\u05d9</span> \u201cfrom the crookedness of\u201d<sup>15</sup><i class="footnote">A. V., \u201cFrom the pride.\u201d</i> (Ps. xxxix. 21).',
  u'<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed.',
  u'<i>The voice said</i>, etc. This verse explains \u201cthe glory of the Lord\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class="footnote">I. E. prefers to let the angel speak to Isaiah, to attributing to God \u201ca voice\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. Comp. <span>\u05db\u05e9\u05de\u05e9\u2550\u05e9\u05de\u05e9</span> \u201cas sun\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\u201d (Ps. xc. 6).',
  u'<span>\u05d7\u05e6\u05d9\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class="footnote">&lt;ara/&gt; Viruit, &lt;ara/&gt; Viridis. (Freytag, Lex. Arab. Lat.)</i> <span>\u05e0\u05e9\u05d1\u05d4</span> <i>Bloweth.</i> Comp. <span>\u05d5\u05d9\u05e9\u05d1</span> \u201cand he drove away\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class="footnote"><span>\u05e0\u05e9\u05d1\u05d4</span> is the third person feminine part, of Kal; \u05d5\u05d9\u05e9\u05d1 is the third person masculine future (with \u05d5 conversive) of Hiphil.</i> <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. <span>\u05d4\u05e2\u05dd</span> All people.<span class="ltr"><sup>19</sup><i class="footnote">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span>\u05db\u05dc \u05e2\u05dd = \u05d4\u05b8\u05e2\u05b8\u05dd</span> \u201call people;\u201d all individuals included in the term \u05e2\u05dd \u201cpeople.\u201d</i></span>',
  u'<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\u2014<span>\u05d9\u05e2\u05de\u05d5\u05d3\u2550\u05d9\u05e7\u05d5\u05dd</span><sup>20</sup><i class="footnote"><span>\u05e7\u05d5\u05dd</span> usually signifies \u201cto rise,\u201d expressing a momentary action; <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span>\u05e7\u05d5\u05dd</span> followed by the adverbial phrase \u201cfor ever,\u201d or as I. E. explains, to find <span>\u05e7\u05d5\u05dd</span> used instead of <span>\u05e2\u05de\u05d3</span>.</i>\u2014and none will frustrate it. <span>\u05e8\u05d5\u05d7 \u05d4\u05f3</span><sup>21</sup><i class="footnote">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span>\u05e0\u05e9\u05d1\u05d4 \u05d1\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry.',
  u'<span>\u05de\u05d1\u05e9\u05e8\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span>\u05e2\u05d3\u05d4</span> \u201cthe congregation\u201d<sup>23</sup><i class="footnote">That is, the congregation of Zion or Israel.\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span>\u05de\u05d1\u05e9\u05e8</span> is used, sometimes the feminine <span>\u05de\u05d1\u05e9\u05e8\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person.',
  u'<span>\u05d1\u05d7\u05d6\u05e7</span> <i>With strong hand,</i> <span>\u05d9\u05d3</span> \u201chand\u201d is to be supplied; as to the use of <span>\u05d9\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class="footnote"><span>\u05d7\u05d6\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span>\u05e9\u05db\u05e8\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i><sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two me<sup>26</sup><i class="footnote">A. V., \u201cHis work.\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> And his wages. Comp. <span>\u05e4\u05e2\u05dc\u05ea \u05e9\u05db\u05d9\u05e8</span> \u201cthe wages of him that is hired;\u201d <span>\u05e4\u05e2\u05dc\u05d4</span> lit. \u201cwork\u201d signifies also \u201cthe wages for the work.\u201d\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span>\u05db\u05e8\u05e2\u05d4 \u05e2\u05d3\u05e8\u05d5</span> (next verse) like one, that feeds his own flock.',
  u'<i>And carry them in his bosom.</i> Namely those that cannot walk. <span>\u05e2\u05dc\u05d5\u05ea</span> Those that are with young. The word is derived from <span>\u05e2\u05dc\u05d4</span> \u201cto go up.\u201d<sup>27</sup><i class="footnote">If it were as I. E. asserts, the word would be <span>\u05e2\u05dc\u05d5\u05ea \u05e2\u05d5\u05dc\u05d5\u05ea</span> is to be derived from <span>\u05e2\u05d5\u05dc</span>, as in nearly all commentaries.</i> <span>\u05d9\u05e0\u05d4\u05dc</span> He shall gently lead.\u2014God will bring together those that are in exile, and heal those that are suffering.',
  u'<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class="footnote">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span>\u05d1\u05e9\u05e2\u05dc\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span>\u05db\u05e9\u05e2\u05dc\u05d9</span> \u201cfor handfuls\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span>\u05d5\u05db\u05dc</span> <i>And measured.</i><sup>28a</sup><i class="footnote">A. V., \u201cAnd comprehended.\u201d</i> Comp. <span>\u05d5\u05db\u05dc\u05d5</span>, the Chaldean translation of <span>\u05d5\u05d9\u05de\u05e8\u05d5</span> \u201cand they measured\u201d (Ex. xvi. 18). <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> <i>In a measure.</i> <span>\u05e9\u05dc\u05d9\u05e9</span> is very likely derived from <span>\u05e9\u05dc\u05e9</span> \u201cthree,\u201d but we do not know at present the capacities of ancient measures. Comp. <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> \u201cin great measure\u201d (Ps. Ixxx. 6).<sup>29</sup><i class="footnote">According to Gesenius <span>\u05e9\u05dc\u05d9\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\u03c4\u03c1\xed\u03b1 \u03bc\u03ad\u03c4\u03c1\u03b1</i> \u201cthree measures.\u201d</i> <span>\u05d1\u05e4\u05dc\u05e1</span> <i>In a balance.</i><sup>30</sup><i class="footnote">A. V., \u201cScales.\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class="footnote">The Roman balance, the steelyard. As to the word <span>\u05e7\u05e8\u05e1\u05d8\u05d5\u05df</span> mentioned by I. E., see Aruch. sub voce <span>\u05db\u05e8\u05e1\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"></i> and consists of one long arm. The word <span>\u05e4\u05b6\u05dc\u05b6\u05e1</span> is of the same root as <span>\u05e4\u05b7\u05dc\u05bc\u05b5\u05e1</span> \u201cweigh\u201d (Prov. iv. 26). <span>\u05d5\u05d2\u05d1\u05e2\u05d5\u05ea \u05d1\u05de\u05d0\u05d6\u05e0\u05d9\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class="footnote">A. V., \u201cBalance.\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class="footnote">I. E. seems to lay too much stress on the dual form <span>\u05de\u05d0\u05d6\u05e0\u05d9\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively.',
  u'<span>\u05e8\u05d5\u05d7 \u05d9\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span>\u05ea\u05d5\u05d7</span> \u201cthe wind\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span>\u05d9\u05d9</span> \u201cthe Lord\u201d is the answer given to the question, and the meaning of the phrase is: \u201cWho has directed the wind? The Lord.\u201d<sup>33</sup><i class="footnote">The Gaon translates it: &lt;ara/&gt;</i> I do not agree with this explanation, because it is said <span><sup>34</sup><i class="footnote">The accusative case in Hebrew is indicated by <span>\u05d0\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span>\u05e8\u05d5\u05d7</span> were to be separated from the following <span>\u05d9\u05d9,</span> the particle <span>\u05d0\u05ea</span> before <span>\u05e8\u05d5\u05d7</span> would be very exceptional.</i>\u05d0\u05ea \u05e8\u05d5\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \u201cWho has directed the spirit of the Lord:\u201d <span>\u05e8\u05d5\u05d7</span> is in the construct state; comp. <span>\u05d0\u05dc\u05d4\u05d9\u05dd \u05e8\u05d5\u05d7</span> (Gen. i. 2);<sup>35</sup><i class="footnote">A. V., \u201cThe spirit of the Lord\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span>\u05de\u05d9</span> \u201cwho,\u201d is to be supplied before the second part of the verse: \u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner.',
  u'<span>\u05e0\u05d5\u05e2\u05e5</span> It is the past of Niphal; the \u05e2 has therefore a Pathah;<sup>36</sup><i class="footnote"><span>\u05e0\u05d5\u05e2\u05b7\u05e5</span> is the third person past, <span>\u05e0\u05d5\u05e2\u05b8\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \u201cHe took counsel.\u201d <span>\u05d5\u05d9\u05d1\u05d9\u05e0\u05d4\u05d5</span> And gave Him understanding.<sup>37</sup><i class="footnote">A. V., \u201cAnd who instructed Him.\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\u05d3\u05e2\u05ea), to know future events.',
  u'<span>\u05db\u05de\u05e8 \u05de\u05d3\u05dc\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span>\u05de\u05e8</span> \u201cdrop\u201d is hap. leg. <span>\u05d5\u05db\u05e9\u05d7\u05e7</span> <i>And as the small dust.</i> Comp. <span>\u05d5\u05e9\u05d7\u05e7\u05ea</span> \u201cand thou shalt beat\u201d (Ex. xxx. 36).\u2014Since all people are vain before Him, with whom could he have taken counsel? <span>\u05d9\u05de\u05d5\u05dc</span> \u201cHe throweth;\u201d comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cand cast Him forth\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span>\u05d9\u05de\u05d5\u05dc</span> is Niphal, but that is very improbable; it can also be explained \u201cHe taketh up\u201d and compared with <span>\u05e0\u05d5\u05d8\u05dc</span> \u201ccarrying\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class="footnote"><span>\u05d9\u05d8\u05bc\u05d5\u05dc</span>. can be Niphal of <span>\u05d8\u05d5\u05dc</span> as well as Kal of <span>\u05e0\u05d8\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span>\u05d0\u05e9\u05e8</span>: \u201cThe isles are like dust <i>that</i> is carried away;\u201d but <span>\u05d9\u05de\u05d5\u05dc</span> being taken as the Kal of <span>\u05e0\u05d8\u05dc</span> requires no such supplement.</i>',
  u'<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \u201cand the beasts thereof.\u201d',
  u'<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class="footnote">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span>\u05e8\u05d5\u05de\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \u201cthe nations\u201d (ver. 15), that is, \u201cman,\u201d and then (ver. 16) \u201cplants\u201d and \u201cbeasts.\u201d\u2014The meaning of this verse is: \u201csince all<sup>40</sup><i class="footnote">The phrase <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> which is explained by I. E. to signify \u201cman, plants and animals\u201d cannot be taken in its usual and literal sense \u201call people ;\u201d it means \u201call divisions\u201d or \u201call kingdoms of nature.\u201d Although I. E. might have derived this meaning of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> from the literal and original meaning of <span>\u05d2\u05d5\u05d9</span> \u201cpeople,\u201d he seems here to have indulged in a play of words, and to have used <span>\u05db\u05dc\u05bc \u05d4\u05d2\u05d5\u05d9\u05dd</span> in his commentary at least, instead of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05d5\u05ea</span> \u201call bodies\u201d or \u201call.\u201d</i> is as nothing before Him,\u201d etc.<sup>41</sup><i class="footnote">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> to \u201cman, plants and animals\u201d mentioned there.</i> <span>\u05de\u05d0\u05e4\u05e1</span> <i>Less than nothing.</i> The \u05de denotes here the same as in <span>\u05de\u05d4\u05d1\u05dc</span> \u201clighter than vanity\u201d (Ps. Ixii. 10).\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class="footnote">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>',
  u'<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class="footnote">If the words of the Hebrew text <span>\u05d9\u05d5\u05d3\u05e2 \u05d0\u05dc \u05d4\u05e1 \u05d1\u05dc\u05d0 \u05d4\u05f4\u05d0 \u05d4\u05d3\u05e2\u05ea \u05db\u05de\u05d5 \u05d0\u05dc\u05f3 \u05d4\u05d5\u05d0</span> contained a grammatical remark that <span>\u05d4\u05d0\u05dc=\u05d0\u05dc</span> \u201cGod,\u201d or = <span>\u05d0\u05dc\u05d4</span> \u201cthese,\u201d either the word <span>\u05d4\u05dd</span> or <span>\u05d4\u05d3\u05e2\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span>\u05d0\u05dc \u05d4\u05dd \u05d1\u05dc\u05d0 \u05d3\u05e2\u05ea \u05d5\u05d0\u05dc \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05e2</span>.</i>',
  u'<span>\u05d4\u05e4\u05e1\u05dc\u05bc</span> <i>The image,</i><sup>44</sup><i class="footnote">A. V., \u201cA graven image.\u201d</i> which is cut of stone or wood. <span>\u05e0\u05e1\u05da</span> <i>Melteth</i>.<sup>45</sup><i class="footnote">The Hebrew text is here deficient. If <span>\u05e0\u05e1\u05da</span> means \u201che cast,\u201d as appears from the comparison with <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cthe molten calf,\u201d I. E. himself explains it so\u2014<span>\u05d4\u05e4\u05e1\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span>\u05e0\u05e1\u05da</span> \u201cto cover\u201d or \u201cto overlay\u201d; others: \u201cto cast.\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span>\u05e2\u05e0\u05dc \u05de\u05e1\u05db\u05d4</span> \u201ca molten calf\u201d (Ex, xxxii. 4). \u05d9\u05e8\u05e7\u05e2\u05e0\u05d5 <i>Beateth it</i>.<sup>46</sup><i class="footnote">A. V., \u201cSpreadeth it over.\u201d</i> Comp. <span>\u05d5\u05d9\u05e8\u05e7\u05e2\u05d5</span> \u201cand they did beat\u201d (Ex. xxxix. 3), <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d<sup>47</sup><i class="footnote">A. V., \u201cA firmament.\u201d</i> (Gen. i. 6). <span>\u05e8\u05ea\u05e7\u05d5\u05ea</span> A kind of chain. Comp. <span>\u05d4\u05e8\u05ea\u05d5\u05e7</span> \u201cthe chains\u201d (Ez. vii. 23).',
  u'<span>\u05d4\u05de\u05e1\u05db\u05df \u05ea\u05e8\u05d5\u05de\u05d4</span> Some explain <span>\u05de\u05e1\u05db\u05df</span> to be identical with <span>\u05e1\u05d5\u05db\u05df</span> \u201ctreasurer\u201d (xxii. 15), and supply <span>\u05de\u05e1\u05db\u05df:</span> \u201cthe treasurer, namely, the treasurer of the oblation.\u201d According to others <span>\u05de\u05e1\u05db\u05df</span> is an adjective; \u201cThat which is stored up, namely the oblation,\u201d of which to make an image ; the third person in <span>\u05d9\u05d1\u05d7\u05e8</span> \u201che chooseth\u201d is explained by them<sup>48</sup><i class="footnote">The words \u201cby them\u201d are added in the translation, because according to the first explanation \u201cthe treasurer\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails.',
  u'<span>\u05d4\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span>\u05d4\u05dc\u05d0 \u05ea\u05e9\u05de\u05e2\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span>\u05d4\u05dc\u05d0 \u05d4\u05d2\u05d3 \u05de\u05e8\u05d0\u05e9 \u05dc\u05db\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class="footnote">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span>\u05d9\u05d3\u05e2</span> \u201cto know from our own reasoning,\u201d <span>\u05e9\u05de\u05e2</span> \u201cto know from information and instruction received from others,\u201d <span>\u05d4\u05bb\u05d2\u05bc\u05b7\u05d3</span> \u201cto be told, without any effort of our own reason.\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc.',
  u'<span>\u05d7\u05d5\u05d2</span> <i>Circle.</i> Comp. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> \u201ccompass\u201d (xliv. 13), the instrument, which is used to describe a circle.\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class="footnote">This remark is probably made, to shew that the expression \u201cfrom the four corners of the earth\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span>\u05db\u05d3\u05d2\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class="footnote">The Hebrew text has the word <span>\u05db\u05d8\u05e4\u05e8\u05d9\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span>\u05e9\u05e4\u05e8\u05d9\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class="footnote">The Ofanim or Spheres (<span>\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span>\u05d5\u05d9\u05de\u05ea\u05d7\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\u2014The meaning of the whole passage is: \u201cThe Lord is He who sitteth,\u201d etc.<sup>53</sup><i class="footnote">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \u201cIt is the Lord.\u201d</i>',
  u'<span>\u05e8\u05d5\u05d6\u05e0\u05d9\u05dd</span> <i>Princes.</i> Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cprince\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class="footnote">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span>\u05e8\u05d6\u05df</span> two nouns are formed: <span>\u05e8\u05b8\u05d6\u05d5\u05b9\u05df</span> and <span>\u05e8\u05b9\u05d6\u05b5\u05df</span> both meaning the same, namely, \u201cprince.\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>',
  u'<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span>\u05e0\u05d8\u05e2\u05d5</span> is Niphal; <span>\u05d6\u05e8\u05e2\u05d5</span> is Pual; <span>\u05e9\u05e8\u05e9</span> is participle Kal.<sup>55</sup><i class="footnote">Comparing <span>\u05e9\u05c1\u05c2\u05e8\u05b5\u05e9\u05c1</span> with <span>\u05e9\u05c1\u05c2\u05e8\u05b8\u05e9\u05d5\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\xe9 instead of the Pathah.</i> <span>\u05e0\u05e9\u05e3</span> <i>He shall blow.</i> Comp. <span>\u05e0\u05e9\u05e4\u05ea</span> \u201cthou didst blow\u201d (Ex. xv. 10). <span>\u05d5\u05d2\u05dd</span> And besides.',
  u'<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span>\u05d5\u05d0\u05e9\u05d5\u05d4</span> <i>That I be equal</i><sup>56</sup><i class="footnote">A. V., \u201cOr shall I be equal.\u201d\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures.',
  u'<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class="footnote">The use of the expression \u201cthe wise men of the East\u201d for \u201cmen possessing the highest degree of wisdom\u201d is derived from the words \u201cAnd Solomon\u2019s wisdom exceeded the wisdom of all the children of the East.\u201d (1 Kgs. v. 10). \u2014The number referred to in I. E.\u2019s remark (<span>\u05de\u05e1\u05e4\u05e8 \u05e6\u05d0\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \u201cthe number\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class="footnote">Each of the planets is considered to move in and by a certain sphere (<span>\u05d2\u05dc\u05d2\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span>\u05d0\u05d9\u05e9</span> signifies here \u201can individual;\u201d comp. <span>\u05d5\u05d4\u05d0\u05d9\u05e9 \u05d2\u05d1\u05e8\u05d9\u05d0\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class="footnote">The proof is here taken from <span>\u05d0\u05d9\u05e9</span> being used to signify an angel; an angel is not a human being; <span>\u05d0\u05d9\u05e9,</span> our author concludes, must therefore have the more general meaning \u201can individual,\u201d \u201ca being.\u201d</i>',
  u'<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way.',
  u'<span>\u05d4\u05dc\u05d0 \u05d9\u05d3\u05e2\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span>\u05d0\u05dd \u05dc\u05d0 \u05e9\u05de\u05e2\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class="footnote">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span>\u05d1\u05d5\u05e8\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span>\u05d1\u05e8\u05d0</span> literally means \u201cto cut.\u201d<sup>61</sup><i class="footnote">I. E. repeatedly remarks, that <span>\u05d1\u05e8\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d9\u05e9</span>) to decree, or to decide: both meanings he derives from <span>\u05d2\u05d6\u05e8=\u05d1\u05e8\u05d0</span> \u201cto cut.\u201d Most of the commentators explain <span>\u05d1\u05e8\u05d0</span> to mean <span>\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05df</span> \u201cto produce a thing from nothing.\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class="footnote"><span>\u05d1\u05dc\u05d9\u05de\u05d4</span> is a compound, consisting of <span>\u05d1\u05dc\u05d9</span> and <span>\u05de\u05d4</span> \u201cwithout anything,\u201d and is exclusively used in this connection. Comp. <span>\u05d7\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05d1\u05dc\u05d9\u05d8\u05d4</span> \u201cand hangeth the earth upon nothing\u201d (Job xxvi. 7).</i>\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \u201cway is hid,\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class="footnote">The reply to the first objection, \u201cthe troubles are unknown to Him\u201d is contained in the words \u201cand there is no searching of His understanding\u201d; to the second objection, \u201cHe cannot help,\u201d the reply is given; \u201cHe fainteth not, neither is He weary.\u201d</i>',
  u'<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span>\u05e2\u05b8\u05e6\u05b0\u05de\u05b8\u05d4</span> <i>Strength.</i> It is a noun similar in form to \u05d7\u05b8\u05d1\u05b0\u05de\u05b8\u05d4 \u201cwisdom.\u201d',
  u'<i>Even the youths</i> who have strength, <i>faint,</i> etc.',
  u'<span>\u05d9\u05d7\u05dc\u05d9\u05e4\u05d5 \u05db\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \u201cif it be cut down, (<span>\u05d9\u05d7\u05dc\u05d9\u05e3</span>) it will sprout again\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class="footnote">&lt;ara/&gt; Successor alicujus fuit; &lt;ara/&gt; Khalif. (Freytag, Lex. Arab. Lat.)</i> <span>\u05d0\u05d1\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened.'],
 [u'<span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9</span> \u2550 <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class="footnote">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9 \u2550 \u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> and <span>\u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9 \u05d0\u05e4\u05e8\u05d9\u05dd \u05d5\u05dc\u05e9\u05d5\u05dd \u05d0\u05d5\u05ea\u05d4 \u05e2\u05dc \u05e8\u05f4 \u05de\u05e0\u05f4\u2550 \u05d0\u05e4\u05e8\u05d9\u05dd \u05e2\u05dc \u05e8\u05d0\u05e9 \u05de\u05e0\u05e9\u05d4 \u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9</span> \u201cto remove it from Ephraim\u2019s head unto Manasseh\u2019s head.\u201d (Gen. xlviii. 17). \u2014A. V., \u201cKeep silence before me.\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty.',
  u'<span>\u05de\u05de\u05d6\u05e8\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class="footnote">A. V., \u201c(Who raised up the righteous man) from the East.\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class="footnote">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \u201cthe seed of Abraham, my friend,\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \u201ccalling a ravenous bird from the east\u201d (xlvi. 11) and \u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class="footnote">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span>\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> \u201cHe shall meet it\u201d or \u201cit shall meet him.\u201d<sup>4</sup><i class="footnote">A. V., \u201cCalled him.\u201d\u2014<span>\u05e7\u05e8\u05d0\u05b4</span> means \u201cto call\u201d; <span>\u05e7\u05e8\u05d4</span> \u201cto meet\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span>\u05dc\u05e8\u05d2\u05dc\u05d5</span> <i>To his foot.</i> Wherever he goes. <span>\u05d5\u05de\u05dc\u05db\u05d9\u05dd \u05d9\u05e8\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class="footnote">A. V., \u201cAnd made him rule over kings.\u201d</i> <span>\u05d9\u05b7\u05e8\u05b0\u05d3\u05bc\u05b0</span> is Hiphil; \u201che will cause to rule;\u201d comp. (the Kal) <span>\u05d5\u05d9\u05e8\u05e8</span> \u201cand he shall have dominion\u201d (Num. xxiv. 19) <span>\u05d9\u05ea\u05df \u05db\u05e2\u05e4\u05e8 \u05d7\u05e8\u05d1\u05d5</span> \u201che will turn his sword into dust,\u201d that is, the sword of every other king. Others explain it: \u201che will make his swords as numerous as the dust,<sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i><sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\u201d',
  u'<span>\u05d9\u05e8\u05d3\u05e4\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class="footnote">A. V., \u201cHe pursued them.\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span>\u05d0\u05e8\u05d7 \u05d1\u05e8\u05d2\u05dc\u05d9\u05d5 \u05dc\u05d0 \u05d9\u05d1\u05d5\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class="footnote">That is, As if he had not had the exertion of travelling so far.\u2014A. V., \u201cEven by the way that he had not gone with his feet.\u201d</i>',
  u'<span>\u05e2\u05e9\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> Comp. <span>\u05dc\u05e2\u05e9\u05d5\u05ea</span> \u201cto dress\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \u201ccalling the generations from the beginning,\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations.',
  u'<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span>\u05d5\u05d9\u05d0\u05ea\u05d9\u05d5\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \u05d4 is replaced by \u05d9.<span><sup>10</sup><i class="footnote">The usual form is <span>\u05d5\u05d9\u05d0\u05d7\u05d5</span>, the third radical (\u05d4) being entirely omitted.</i></span>',
  u'<i>They help</i><sup>11</sup><i class="footnote">A. V., \u201cThey helped.\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus.',
  u'<span>\u05de\u05d7\u05dc\u05d9\u05e7</span> <i>He that smootheth.</i> Comp. <span>\u05d7\u05dc\u05e7</span> \u201csmooth\u201d (Gen. xxvii. 11). <span>\u05dd\u05d8\u05d9\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span>\u05d7\u05dc\u05dd</span> It is a noun derived from <span>\u05d7\u05dc\u05dd</span> \u201cto beat;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d7</span> \u201cand she smote;\u201d it signifies the iron which is wrought by beating with the hammer. <span>\u05e4\u05e2\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> because of the beating upon it.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i> It is also possible that the two words <span>\u05e4\u05e2\u05dd \u05d4\u05dc\u05dd</span> together signify one instrument.<sup>13</sup><i class="footnote"><span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> is according to this explanation analogous to <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span>\u05d4\u05dc\u05dd</span> has the same meaning as <span>\u05e4\u05e2\u05dd</span> \u201cto beat.\u201d\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span>\u05e4\u05d8\u05d9\u05e9</span> and <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> both are in the objective case governed by <span>\u05de\u05d7\u05dc\u05d9\u05e7</span> (\u201che that smootheth the hammer and the anvil\u201d) or <span>\u05e4\u05d8\u05d9\u05e9</span> is the subject of the sentence, <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> being the objective case (\u201cthe hammer smootheth the anvil\u201d); the rendering \u201che that smootheth with the hammer\u201d is out of question; I. E. would then not have omitted to say <span>\u05d1\u05e4\u05d8\u05d9\u05e9\u2550\u05e4\u05d8\u05d9\u05e9</span>.</i> <span>\u05d0\u05de\u05e8 \u05dc\u05d3\u05d1\u05e7 \u05d8\u05d5\u05d1 \u05d4\u05d5\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class="footnote">A. V., \u201cIt is ready for the sodering.\u201d</i> Till the joining is good.<sup>15</sup><i class="footnote">I. E. seems to explain here the words \u201cSaying of the joining,\u201d etc.\u2550\u201cTill he is able to say of the joining,\u201d etc.\u2550 till the joining is good.</i>',
  u'<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span>\u05d0\u05d4\u05d1\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class="footnote">A. V., \u201cMy friend.\u201d</i> It is not the same as <span>\u05d0\u05d4\u05d5\u05d1\u05d9</span> \u201cwho is loved by me,\u201d the former being active, the latter passive.',
  u'<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class="footnote"><span>\u05d0\u05e6\u05dc</span> \u201cto be on the side.\u201d Hi. \u201cto set aside,\u201d \u201cto separate,\u201d \u201cto distinguish.\u201d <span>\u05d0\u05e6\u05d9\u05dc</span> adj. \u201cdistinguished,\u201d \u201cnoble,\u201d \u201cchief.\u201d</i> comp. <span>\u05d5\u05d0\u05e6\u05dc\u05ea\u05d9</span> \u201cand I will take\u201d (Num. xi. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> .(17 . \u201cthe nobles of\u201d (Ex. xxiv. 11). <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> can also be explained \u201cfrom between her arms.\u201d<sup>18</sup><i class="footnote">Comp. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> \u201carmholes\u201d (Ez. xiii. 18.)</i>',
  u'<span>\u05ea\u05e9\u05ea\u05e2</span> The second \u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me.\u201d (xxii. 4).',
  u'<span>\u05d4\u05e0\u05d7\u05e8\u05d9\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class="footnote">Of <span>\u05d7\u05e8\u05d4</span> \u201cto burn.\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span>\u05d7\u05e8\u05d9</span> lit. \u201cthe burning;\u201d <span>\u05e0\u05d7\u05e8\u05d5</span> \u201cwere angry\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus.',
  u'<span>\u05de\u05e0\u05e6\u05d5\u05ea\u05da \u2550 \u05de\u05e6\u05d5\u05ea\u05da</span> \u201cThy Contention.\u201d The \u05e0 is replaced by Dagesh in \u05e6 ; the form of the word is like that of <span>\u05de\u05dc\u05e7\u05d5\u05ea</span>. Comp. <span>\u05de\u05e6\u05d4</span> \u201cstrife\u201d (Prov. xvii. 19); <span>\u05d9\u05e0\u05e6\u05d5</span> \u201cstrive together\u201d (Deut. xxv. 11). <span>\u05d0\u05e4\u05e1</span> Nothing.',
  u'<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt.',
  u'<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span>\u05e2\u05d6\u05e8\u05ea\u05d9\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\u05e2\u05d6\u05e8\u05ea\u05d9\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i>',
  u'<span>\u05dc\u05de\u05d5\u05e8\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span>\u05d4\u05de\u05d5\u05e8\u05d9\u05e0\u05d9\u05dd</span> \u201cthreshing instruments\u201d (2 Sam. xxiv. 22). <span>\u05d7\u05e8\u05d5\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decreed\u201d (1 Kings xx. 40). It is not surprising to find here the word <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class="footnote">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span>\u05e2\u05e8\u05d4</span> \u201ccongregation\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \u201cthe Babylonians.\u201d',
  u'<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil.',
  u'<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span>\u05e0\u05e9\u05ea\u05d4</span> <i>Faileth.</i> Comp. <span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> \u201cand shall fail\u201d (xix. 5). <i>The God of Israel,</i> \u201cI\u201d (<span>\u05d0\u05e0\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \u201cthe God,\u201d as is often the case.',
  u'<span>\u05e9\u05e4\u05d9\u05dd</span> <i>High places.</i> It is the opposite of <span>\u05d1\u05e7\u05e2\u05d5\u05ea</span> \u201cvalleys.\u201d This also is wonderful, that rivers will be found on high places. <span>\u05de\u05d3\u05d1\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class="footnote">I. E. seems here to be of opinion, that <span>\u05de\u05d3\u05d1\u05e8</span> means originally \u201ca plain,\u201d \u201can oasis\u201d (lit. \u201ca place whither the flock is led to be fed,\u201d from <span>\u05d3\u05d1\u05e8</span> \u201cto lead\u201d); but is used also to signify \u201cthe wilderness,\u201d \u201cthe desert\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>',
  u'<span>\u05d0\u05e8\u05d6 \u05e9\u05d8\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span>\u05d9\u05e8\u05d7 \u05e9\u05de\u05e9</span> \u201cthe sun, the moon\u201d (Hab. iii. 10), <span>\u05ea\u05d3\u05d4\u05e8 \u05d5\u05ea\u05d0\u05e9\u05d5\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water.',
  u'<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span>\u05d1\u05e8\u05d0\u05d4</span> According to my opinion, \u201chath shaped it;\u201d according to others, \u201chath created it,\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class="footnote">See c. xl. Note 61.</i>',
  u'<span>\u05e7\u05e8\u05d1\u05d5</span> Produce. It is imperative Piel after the form of <span>\u05d1\u05e8\u05db\u05d5</span> \u201cpraise\u201d (Jud. v. 2). <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i> Comp. <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cquarreling\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> \u201cyour strong reasons,\u201d as the plural of the adjective <span>\u05e2\u05e6\u05d5\u05dd</span> \u201cmighty,\u201d \u201cstrong.<sup>27</sup><i class="footnote">The Hebrew text has the words <span>\u05ea\u05d0\u05e8 \u05d4\u05e8\u05d1\u05d9\u05dd,</span> which seems to mean \u201cadj. plur.\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span>\u05d8\u05e2\u05e0\u05d5\u05ea</span> \u201cpleadings\u201d or <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords\u201d). It is therefore not unlikely that we must not read <span>\u05ea\u05d0\u05e8 \u05d4\u05c7\u05e8\u05b7\u05d1\u05bc\u05c5\u05d9\u05dd</span> but <span>\u05ea\u05d0\u05bd\u05e8 \u05d4\u05c7\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u201can attribute to <span>\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u2018men that quarrel,\u2019\u201d which is understood. In that case the remark refers to <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> and leaves it to the reader to apply the same proceeding to <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9 \u05db\u05dd</span>.</i>',
  u'<i>Let them bring forth,</i> their idols. The imperative \u201cproduce\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\u05e8\u05d9\u05d1\u05db\u05dd) \u201ctheir cause,\u201d that is, their evidence, to show which is the righteous side. The imperative \u201cshew\u201d <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> is addressed to the idols.<sup>28</sup><i class="footnote">In some editions this remark is affixed to the word <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> to the idols and not also the first.</i>',
  u'<span>\u05d4\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>The things that are to come.</i> Comp. <span>\u05d0\u05ea\u05d4</span> \u201ccometh\u201d (xxi. 12). <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>Hereafter.</i> It is the opposite of <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cbefore\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span>\u05d5\u05e0\u05e9\u05ea\u05e2\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class="footnote">A. V., \u201cThat we may be dismayed.\u201d</i> Comp. <span>\u05d5\u05d0\u05e9\u05ea\u05e2\u05d9</span> the Chald\xe6an translation of <span>\u05d5\u05d9\u05e1\u05e4\u05e8</span> \u201cand he related\u201d (Ex. xviii. 18). Some explain it: \u201cand we shall turn unto it,\u201d<sup>30</sup><i class="footnote">See Note 19.</i> and compare it with <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> \u201cdo not turn away.\u201d',
  u'<i>Ye</i>. The idols are addressed. <span>\u05de\u05d0\u05e4\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span>\u05d0\u05d9\u05e9 \u05ea\u05d5\u05e2\u05d1\u05d4 \u2550 \u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cAn abominable man,\u201d or it is the same as <span>\u05dc\u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cfor an abomination.\u201d <span>\u05d9\u05d1\u05d7\u05e8 \u05d1\u05db\u05dd</span> <i>Chooseth you,</i> for worship.',
  u'<span>\u05d4\u05e2\u05d9\u05e8\u05d5\u05ea\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class="footnote">This rule is expressed in the first chapter of I. E.\u2019s Safah Berurah: <span>\u05e2\u05f4\u05d9\u05df \u05d4\u05d5\u05d0 \u05e0\u05e8\u05d7\u05d1 \u05d5\u05d9\u05d4\u05d7\u05d9\u05d1 \u05d0\u05e9\u05e8 \u05dc\u05e4\u05e0\u05d9\u05d5</span>. The \u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \u05d4 is caused by the \u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class="footnote">See Note 3.</i> The word <span>\u05d0\u05d9\u05e9</span> \u201ca man\u201d must be supplied : \u201cI have raised up a man from the north;\u201d Cyrus is meant. <span>\u05d5\u05d9\u05d0\u05ea</span> <i>And he came.</i><sup>33</sup><i class="footnote">A. V., \u201cAnd he shall come.\u201d</i> It is an irregular form, because of the first and third radical (\u05d0 and \u05d4) being weak letters; it would have been of the form <span>\u05d5\u05b7\u05d9\u05c5\u05e4\u05b6\u05df</span>, but the \u05d0 being silent, the Hirek under \u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class="footnote">See Note 31.</i> <span>\u05d5\u05d9\u05d0\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>',
  u'<span>\u05e6\u05d3\u05d9\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span>\u05db\u05d6\u05d1</span> \u201cfalse.\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \u201cthey have mouths but speak not\u201d (Ps. cxv. 5).',
  u'<i>The first.</i> The first relatively;<sup>35</sup><i class="footnote">\u201cThe first\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> here by <span>\u05e8\u05d0\u05e9\u05d5\u05df \u05d0\u05d7\u05e8 \u05e8\u05d0\u05e9\u05d5\u05df</span> lit. \u201cthe first after another first,\u201d that is, \u201cthe first relatively.\u201d</i> it is the attribute to <span>\u05de\u05d1\u05e9\u05e8</span> \u201cone that bringeth good tidings,\u201d which is to be supplied. <span>\u05d4\u05e0\u05d4 \u05d4\u05dd \u2550 \u05d4\u05e0\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \u201cbehold there they are.\u201d The repetition of <span>\u05d4\u05e0\u05d4</span> \u201cbehold\u201d is to indicate the speediness of the appreach.',
  u'<i>For I beheld and there was no man</i> of the idolaters that could tell this.',
  u'<i>They.</i> The idols. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05d5\u05df</span> \u201cnothing\u201d as some explain ; the letters <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class="footnote">There is hardly any difference between the two explanations, since <span>\u05d0\u05d5\u05df</span> in the meaning \u201cvain\u201d must ultimately be derived from <span>\u05d0\u05d9\u05df</span> \u201cnothing.\u201d</i> The meaning of the verse is, \u201cthey are vanity, much more so their works.\u201d<sup>37</sup><i class="footnote">I. E. here again neglects the accents, which demand the following rendering: \u201cBehold, all of them! their works are vain, nothing.\u201d</i> <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> According to some \u201ctheir images;\u201d comp. <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cmolten calf\u201d (Ex. xxxii. 4). I explain it \u201ctheir libations,\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class="footnote">The parallelism of the verse demands for <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> a rendering similar in meaning to <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd</span> \u201ctheir works.\u201d If therefore the former is correctly rendered \u201cdrink-offerings,\u201d the latter must refer to \u201csacrifices,\u201d to which, however, the remark of I. E. \u201cthey themselves are vain, how much more their works\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span>\u05e0\u05e1\u05da</span> admits also the meaning \u201cto weave\u201d \u201cto form,\u201d and <span>\u05de\u05e2\u05e9\u05d4 \u2550 \u05e0\u05b6\u05e1\u05b6\u05da</span> \u201cthe work ;\u201d comp. I. E. on Ex. xxxii. 4.</i>'],
 [u'<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king.',
  u'<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class="footnote">People will flock unto him spontaneously.</i>',
  u'<i>A bruised reed.</i> This is a prolepsis, like \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). \u201cHe will not break a reed,\u201d is figuratively said \u201cfor he will not act by violence.\u201d <span>\u05d5\u05e4\u05e9\u05ea\u05d4 \u05db\u05d4\u05d4 \u05dc\u05d0 \u05d9\u05db\u05d1\u05e0\u05d4</span> <i>And glimmering</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d<sup>3</sup><i class="footnote">\u201cHe will not put out the (burning) flax,\u201d which will then be glimmering. The Hebrew text has the words <span>\u05e2\u05d3 \u05e9\u05ea\u05d4\u05d9\u05d4 \u05db\u05d4\u05d4</span> which are identical in meaning with the preceding <span>\u05e0\u05e7\u05e8\u05d0 \u05e2\u05dc \u05e1\u05d5\u05e4\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \u201cGlimmering flax\u201d is here a prolepsis. <span>\u05db\u05d4\u05d4</span> \u201cthin;\u201d comp. <span>\u05db\u05d4\u05d4</span> \u201chath become smaller\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant.',
  u'<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class="footnote">The verb <span>\u05db\u05d4\u05d4</span> lit. \u201cto decrease\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span>\u05e8\u05e6\u05e5</span> \u201cto break\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span>\u05d9\u05e8\u05d5\u05e5</span> is a verb <span>\u05e2\u05f4\u05e2</span>;<span><sup>5</sup><i class="footnote">Root <span>\u05e8\u05e6\u05e5</span>. The regular form of the fut. Kal is <span>\u05d9\u05c7\u05e8\u05e5\u05c1</span> with active meaning, \u201che win break\u201d; it is not quite clear from this remark of I. E. whether <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05e5</span> is to be taken in the same sense, and the words <span>\u05dc\u05d0 \u05d9\u05e8\u05d5\u05e5 \u05d2\u05d5\u05e4\u05d5</span> are to be translated \u201cone will not break his body,\u201d or in a neuter sense: \u201chis body will not be broken;\u201d in the latter case it would perhaps be better to assume two roots: <span>\u05e8\u05e6\u05e5</span> \u201cto break,\u201d and <span>\u05e8\u05d5\u05e5</span> neuter \u201cto be broken.\u201d</i></span> comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201cbroken\u201d (ver. 3); its form is like that of <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05d6</span>, \u201cdoth sing\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class="footnote">\u201cHe shall not fail, nor will he be broken.\u201d</i>: \u201cThe prophet shall not die,\u201d or \u201che shall not be overcome by any violence of man.\u201d<sup>7</sup><i class="footnote">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon.',
  u'<span>\u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd</span> <i>He that shaped</i><sup>8</sup><i class="footnote">A. V., \u201cCreated.\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class="footnote">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span>\u05d1\u05e8\u05d0</span> has the meaning \u201cto shape\u201d or \u201cto cut.\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span>\u05e9\u05de\u05d9\u05dd</span> I. E. understands the spheres, \u201cthe line\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d (Gen. i. 6). <span>\u05e8\u05d5\u05e7\u05e2</span> <i>He that spread forth.</i> \u05e7 has Pathah because of the \u05e2 which follows; comp. <span>\u05d4\u05e0\u05d5\u05d8\u05e2</span> \u201che who planted\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span>\u05dc\u05e2\u05dd \u05e2\u05dc\u05d9\u05d4 \u05e0\u05d5\u05ea\u05df \u05e0\u05e9\u05de\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class="footnote">A. V., \u201cBreath.\u201d</i> unto the people upon it,</i> that is, to man. <span>\u05d5\u05e8\u05d5\u05d7 \u05dc\u05d4\u05dc\u05db\u05d9\u05dd \u05d1\u05d4</span> <i>And breath</i><sup>10a</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class="footnote">According to I. E. <span>\u05e0\u05e9\u05de\u05d4</span> \u201cthe soul\u201d or more properly \u201cintellectual faculties\u201d is peculiar to man, but <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> \u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \u201cUpon it\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class="footnote">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span>\u05e2\u05dc</span> \u201cupon,\u201d \u201cabove,\u201d and \u05d1 \u201cin\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>',
  u'<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8.',
  u'<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9.',
  u'<i>That is my name,</i> my real name.<sup>13</sup><i class="footnote">The Tetragrammaton is called <span>\u05e9\u05dd \u05d4\u05e0\u05db\u05d1\u05e8</span> \u201cthe honoured name\u201d or \u201cthe honourable name.\u201d Sometimes it is called <span>\u05e9\u05dd \u05e2\u05e6\u05dd</span> \u201cthe proper name,\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span>\u05d5\u05dc\u05d0 \u05ea\u05d4\u05dc\u05ea\u05d9\u2550\u05d5\u05ea\u05d4\u05dc\u05ea\u05d9</span>. The negative <span>\u05dc\u05d0</span> \u201cnot\u201d of the preceding phrase <span>\u05dc\u05d0 \u05d0\u05ea\u05df</span>, refers to this one also.',
  u'<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> lit., \u201cthe words of the prophet.\u201d This phrase is to be compared with the corresponding one : <span>\u05e9\u05d0\u05de\u05e8 \u05dc\u05d5 \u05d4\u05e9\u05dd \u05d1\u05e2\u05d3 \u05e0\u05e4\u05e9\u05d5 \u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cThe Lord addresses with these words the prophet upon his own concerns\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class="footnote">A. V., \u201cYe.\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class="footnote">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05e0\u05e9\u05d9 \u05d4\u05d9\u05d1\u05e9\u05d4</span> \u201cpeople of the continent.\u201d But there seems to be no logical connection between the sentence \u201call inhabitants of the continent will praise God,\u201d and the sequence \u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\u201d The word <span>\u05d5\u05d4\u05d9\u05dd</span> \u201cand of the sea\u201d must probably be supplied after <span>\u05d4\u05d9\u05d1\u05e9\u05d4</span> : \u201cAll the people on land and on water,\u201d etc., or, as given in the translation, \u201call the people of the earth will praise God.\u201d This is the explanation of the words of our prophet: <span>\u05ea\u05d4\u05dc\u05ea\u05d5 \u05de\u05e7\u05e6\u05d4 \u05d4\u05d0\u05e8\u05e5</span> \u201chis praise from the end of the earth,\u201d that is, from all parts of the earth.\u2014The conclusion of this remark <span>\u05d1\u05e9\u05de\u05e2\u05dd \u05d6\u05d4 \u05d4\u05e4\u05dc\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span>\u05d9\u05ea\u05e0\u05d5 \u05e9\u05d1\u05d7 \u05dc\u05e9\u05dd</span> \u201cwill praise God.\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class="footnote">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event.',
  u'<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class="footnote">A. V., \u201cLet the wilderness and the cities thereof lift up their voice.\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class="footnote">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span>\u05d9\u05e8\u05e0\u05d5</span> <i>Shall shout.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe cry\u201d (1 Kings xxii. 36). <span>\u05d9\u05e6\u05d5\u05d4\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span>\u05e6\u05d5\u05d7\u05d4</span> \u201ccrying\u201d (xxiv. 11).<sup>20</sup><i class="footnote">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>',
  u'<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\u2014',
  u'<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span>\u05d9\u05e8\u05d9\u05e2</span> <i>He shall cry.</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cshout\u201d (Jos. vi. 5). <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> <i>He shall roar.</i> Comp. <span>\u05e6\u05d5\u05e8\u05d7</span> \u201ccrying\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class="footnote"><span>\u05e6\u05d5\u05e8\u05d4</span> is Participle Kal, <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class="footnote">A. V., \u201cHe shall prevail.\u201d</i> by the victory over Babylon.',
  u'<i>I have long time,</i> etc. The first person refers to God. <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> <i>I have holden my peace.</i> Comp. <span>\u05d4\u05d7\u05e9\u05d5</span> \u201chold ye your peace\u201d (2 Kings ii. 3). <span>\u05d0\u05ea\u05d0\u05e4\u05e7</span> <i>I refrained myself.</i> Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201crefrain himself\u201d (Gen. xlv. 1). <span>\u05d0\u05e4\u05e2\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \u201cviper,\u201d and <span>\u05db\u05d9\u05d5\u05dc\u05d3\u05d4 \u05d0\u05e4\u05e2\u05d4 \u05d5\u05d2\u05d5\u05d9</span> is explained by them as follows : \u201clike one that beareth a viper, so shall I be desolate and sighing at once.\u201d <span>\u05d0\u05e9\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class="footnote">A. V., \u201cI will destroy.\u201d</i> It is Niphal of a verb <span>\u05d0\u05e9\u05d0\u05e3</span> <span>.</span>(<span>\u05e9\u05de\u05dd</span>) <span>\u05e2\u05f3\u05f3\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class="footnote">A. V., \u201cI will devour.\u201d\u2014According to I. E. the verb <span>\u05e9\u05d0\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span>\u05e9\u05d5\u05d0\u05e3</span> \u201csighing\u201d (Eccles. i. 5). <span>\u05d0\u05e9\u05dd</span> Refers to the feeling of the heart, <span>\u05d0\u05e9\u05d0\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class="footnote">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span>\u05e9\u05d9\u05d4\u05d9\u05d5 \u05d7\u05d5\u05e9\u05d1\u05d9\u05dd</span> \u201cthey will be believing.\u201d</i>',
  u'<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class="footnote">The form <span>\u05d7\u05e9\u05d1\u05d5</span> is to be emended into the future <span>\u05d9\u05d7\u05e9\u05d1\u05d5</span> ; as may be inferred from the succeeding future <span>\u05d5\u05d4\u05dc\u05d0 \u05d9\u05e8\u05d0\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein.',
  u'<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class="footnote">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05e9\u05d5\u05d7,</span> which is either a corruption of <span>\u05d9\u05e9</span> \u201csome,\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon.',
  u'<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span>\u05de\u05e1\u05db\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class="footnote">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span>\u05e4\u05e1\u05dc\u05d9</span> \u201cimages\u201d must be supplied from the preceding phrase, because of the pronoun <span>\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd</span> \u201cye\u201d which follows.',
  u'<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \u201cdeaf and blind.\u201d',
  u'<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class="footnote">As to the prophet\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \u201cYou are blind who say that none is so blind as the prophet.\u201d <span>\u05db\u05de\u05dc\u05d0\u05db\u05d9</span> <i>As my messenger.</i> Comp. <span>\u05d7\u05d2\u05d9 \u05de\u05dc\u05d0\u05da \u05d9\u05d9</span> \u201cHaggai, the messenger of the Lord\u201d (Hag. i. 13).<sup>30a</sup><i class="footnote">This quotation is to show that the prophet is sometimes called <span>\u05de\u05dc\u05d0\u05da</span> \u201cthe angel of the Lord.\u201d</i> <span>\u05db\u05de\u05e9\u05dc\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class="footnote">A. V., \u201cProphet.\u201d</i> Comp. <span>\u05d9\u05e9\u05d5\u05dc\u05dd</span> \u201cis recompensed\u201d (Prov. xi. 31) ; <span>\u05e9\u05b7\u05c1\u05dc\u05bc\u05b5\u05dd</span> \u201cto pay\u201d (Exod. xxii. 5); <span>\u05e4\u05e9\u05dc\u05dd</span> lit., \u201che who is recompensed,\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God.',
  u'<span>\u05e8\u05d0\u05d5\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span>\u05e8\u05b0\u05d0\u05c1\u05ea</span>) and the absolute (<span>\u05e8\u05c7\u05d0\u05c1\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear.',
  u'<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05d6</span> which is a corruption of <span>\u05d0\u05d5</span> \u201cor\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span>\u05ea\u05d5\u05e8\u05d4</span> \u201claw,\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc.',
  u'\u05e9\u05e1\u05d5\u05d9 <i>Spoiled.</i> This is a verb <span><span>.</span>(\u05e9\u05e1\u05d4) \u05dc\u05f3\u05f3\u05d4</span> Comp. \u05e9\u05d5\u05e1\u05d9\u05dd \u201cspoiling\u201d (1 Sam. xxiii. 1). <span>\u05d4\u05e4\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span>\u05e0\u05e4\u05d7</span>, though of a different root <span>\u05d1\u05d7\u05d5\u05e8\u05d9\u05dd .(\u05e4\u05d5\u05d7)</span> <i>In holes.</i> Comp. <span>\u05d7\u05d5\u05e8</span> \u201chole\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span>\u05d4\u05c7\u05e9\u05c1\u05b7\u05d1</span> The Pathah is substituted for Zer\xe9 because the word is the end of the verse ; <span>\u05d4\u05e9\u05d1</span> is transitive, and means \u201crestore,\u201d namely the spoil.',
  u'<i>Who among you will tell</i><sup>32</sup><i class="footnote">Our editions have <span>\u05d9\u05d0\u05d6\u05d9\u05df</span> \u201cwill give ear;\u201d but I. E. reads instead <span>\u05d9\u05d2\u05d9\u05d3</span> \u201cwill tell.\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>For the time to come.</i> Comp. <span>\u05ea\u05d0\u05d7\u05e8\u05d5</span> \u201cyou keep me waiting\u201d<sup>33</sup><i class="footnote">A. V., \u201cHinder me not.\u201d</i> (Gen. xxiv. 56); <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cin former time\u201d is derived from <span>\u05e4\u05e0\u05d4</span> \u201cit has turned away ;\u201d \u201cit is gone.\u201d',
  u'<i>Who gave Jacob,</i> etc. Then the people will confess and say: \u201cwho has given us for a spoil?\u201d Certainly the Lord, it is He (<span>\u05d6\u05d4\u2550\u05d6\u05d5</span> \u201cthis\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk.',
  u'<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class="footnote">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span>\u05e2\u05dc\u05d9\u05d5</span> \u201cupon him,\u201d after the plural <span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 ,\u05dc\u05d0 \u05d0\u05d1\u05d5</span> \u201cthey would not,\u201d \u201cthey were not obedient,\u201d and <span>\u05e6\u05e2\u05d3\u05d4</span> \u201cshe runs\u201d after <span>\u05d1\u05e0\u05d5\u05ea</span> \u201cbranches.\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span>\u05d7\u05de\u05d4 \u05d7\u05de\u05ea \u05d0\u05e4\u05d5\u2550\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> \u201cThe fury, the fury of His anger,\u201d Comp. <span>\u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u05e9\u05e8\u05d4 \u2550\u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cinto the tent, the tent of Sarah\u201d (Gen. xxiv. 67). <span>\u05d5\u05ea\u05dc\u05d4\u05d8\u05d4\u05d5</span> <i>And it burned him.</i> Comp. <span>\u05dc\u05d4\u05d8</span> \u201cflame\u201d (Gen. iii. 24).\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding.'],
 [u'<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \u201cI have called by name Bezaleel\u201d (Ex. xxxi. 2); and the distinction is further described in the words \u201cthou art mine.\u201d',
  u'<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> \u201cthe princes,\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> is a corruption of \u05d4\u05e2\u05de\u05d9\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \u201cA fire is gone out of Heshbon\u201d (Num. xxi. 28). By \u201cthe waters\u201d and \u201cthe fire\u201d the armies of Persia and Media are meant, that were to conquer Babylon.',
  u'<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class="footnote">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>',
  u'<i>Therefore will I give men</i>, whom I have created, as I have created thee.',
  u'<i>From the east.</i> From Babylon.<sup>2a</sup><i class="footnote">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class="footnote">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class="footnote">The words referred to are: \u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>',
  u'<i>Give up</i> my children. <span>\u05d5\u05dc\u05ea\u05d9\u05de\u05df</span> <i>And to the south,</i> <span>\u05ea\u05d9\u05de\u05df</span> is derived from <span>\u05d9\u05de\u05d9\u05df</span> \u201cthe right.\u201d\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females.',
  u'<span>\u05e7\u05d5\u05e8\u05d0 \u2550 \u05e0\u05e7\u05e8\u05d0</span> \u201cthat calleth,\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class="footnote">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span>\u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class="footnote">A. V., \u201cI have created him.\u201d</i> namely, that nation. <span>\u05e2\u05e9\u05d9\u05ea\u05d9\u05d5</span> I have established it.<sup>7</sup><i class="footnote">A. V., \u201cI have made him.\u201d</i>\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class="footnote">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class="footnote">According to I. E. this verse is in apposition to <span>\u05d1\u05e0\u05d9</span> \u201cmy sons\u201d and <span>\u05d1\u05e0\u05d5\u05ea\u05d9</span> \u201cmy daughters\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span>\u05d1\u05e8\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>',
  u'<span>\u05d4\u05d5\u05e6\u05d9\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class="footnote">A. V., \u201cBring forth.\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class="footnote">The expression \u201cblind people\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span>\u05e4\u05e8\u05e9\u05d4</span> is not coincident with the term \u201cchapter,\u201d but is used by I. E. rather in the sense of \u201csection,\u201d and is therefore translated by the plural \u201cchapters.\u201d</i>',
  u'<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class="footnote">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span>\u05d5\u05d9\u05e6\u05d3\u05e7\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class="footnote">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class="footnote">A. V., \u201cOr.\u201d\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span>\u05d5\u05d9\u05e9\u05de\u05e2\u05d5 \u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05de\u05ea</span> are the explanation of <span>\u05e2\u05d3\u05d9\u05d4\u05dd</span> \u201ctheir witnesses.\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so.',
  u'<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class="footnote">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \u201cbefore me\u201d means \u201cbefore the revelation on Sinai,\u201d and \u201cafter me,\u201d \u201cafter the revelation.<sup>15</sup><i class="footnote">This explanation is intended to oppose the inference, which might be made from the words \u201cbefore me,\u201d \u201cafter me,\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \u201cNo God was before me, and none will be after me,\u201d because God is the first and last. The expression \u201cformed\u201d (\u05e0\u05d5\u05e6\u05e8) is applied here to the word \u201cGod,\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \u201cformed\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class="footnote">That there is no God besides Him, not even one formed by Him.</i>',
  u'<i>I, I.</i> The word is repeated, as if to say, \u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\u201d',
  u'<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \u201cI am the Lord, I change not\u201d (Mal. iii. 6).',
  u'<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span>\u05d2\u05dd</span> \u201cyea\u201d is added. <span>\u05e1\u05d4\u05d9\u05d5\u05ea \u05d9\u05d5\u05dd:\u2550\u05de\u05d9\u05d5\u05dd</span> \u201cWhen day was not yet.\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing.',
  u'<span>\u05e9\u05dc\u05d7\u05ea\u05d9</span> <i>I was sent.</i><sup>16</sup><i class="footnote">A. V., \u201cI have sent.\u201d</i> Some think that the first person \u201cI\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \u201cThus saith the Lord,\u201d and the next verse, \u201cI am the Lord,\u201d The meaning of the phrase is: \u201cI have come so hastily, as if I were sent.\u201d<sup>17</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05c1\u05bb\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> instead of <span>\u05e9\u05c1\u05c5\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class="footnote">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span>\u05d4\u05db\u05d1\u05d5\u05d3</span> \u201cthe divine glory.\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class="footnote">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span>\u05d5\u05d4\u05d5\u05e8\u05d3\u05ea\u05d9 \u05d1\u05e8\u05d9\u05d7\u05d9\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class="footnote">A. V., \u201cAll their nobles.\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \u201cHe hath destroyed and broken her bars\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span>\u05d5\u05d1\u05e9\u05d3\u05d9\u05dd \u05d1\u05d0\u05e0\u05d9\u05d5\u05ea \u05e8\u05e0\u05ea\u05dd</span> And I shall bring down the Chald\xe6ans from their ships of joy, in which they are.<sup>20</sup><i class="footnote">We have to supply the relative <span>\u05d0\u05e9\u05e8</span> before <span>\u05d1\u05d0\u05e0\u05d9\u05d5\u05ea</span> ; lit.: And the Chald\xe6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>',
  u'<i>Your holy one.</i> For I shall be your King, to save you.',
  u'<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet.',
  u'<i>Which bringeth forth the chariot and horse,</i> <span>\u05ea\u05d9\u05dc \u05d5\u05e2\u05d6\u05d5\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class="footnote">According to I. E. <span>\u05e2\u05d6\u05d5\u05d6</span> is an adjective, meaning \u201cpowerful,\u201d and co-ordinate to <span>\u05d2\u05d3\u05d5\u05dc</span> \u201cgreat,\u201d which is implied in <span>\u05d7\u05d9\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\xe6ans is meant, that went out to fight against the Persians. <span>\u05d3\u05e2\u05db\u05d5</span> It is Pual,<sup>21a</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05bc\u05b9\u05e2\u05b2\u05db\u05d5\u05bc</span> instead of the Kal <span>\u05e8\u05bc\u05c7\u05e2\u05b2\u05db\u05d5\u05bc</span> comp. Ps. cxviii. 12.</i> and means \u201cthey are extinct;\u201d comp. <span>\u05d9\u05d3\u05e2\u05da</span> \u201cshall be put out\u201d (Prov. xx. 20).',
  u'<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds.',
  u'<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class="footnote">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \u201ca new thing ;\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion.',
  u'<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do &lt;underline&gt;this&lt;/underline&gt; unto the beasts for the sake of my people.',
  u'<span>\u05d6\u05d4 \u2550 \u05d6\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine.',
  u'<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span>\u05db\u05d9 \u05d9\u05d2\u05e2\u05ea \u05d1\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class="footnote">A. V., \u201cBut thou hast been weary of me.\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <i>O Israel.</i> It is in the Vocative case.',
  u'<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\u05d6\u05d1\u05d7\u05d9\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me.',
  u'<span>\u05e7\u05e0\u05d4 \u05d1\u05e9\u05dd\u2550\u05e7\u05e0\u05d4</span> Sweet cane (Ex. xxx. 23). <span>\u05d5\u05d7\u05dc\u05d1 \u05d6\u05d1\u05d7\u05d9\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> Supply the preposition \u05d1 \u201cwith\u201d before <span>\u05d7\u05dc\u05d1</span> \u201cfat;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> \u201cin six\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \u201cThou hast wearied me,\u201d etc.',
  u'<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions.',
  u'<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span>\u05e0\u05e9\u05e4\u05d8\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified.',
  u'<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class="footnote">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span>\u05d5\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class="footnote">A. V., \u201cAnd thy teachers.\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span>\u05d0\u05d1\u05d9\u05da</span> by \u201cthy teachers.\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span>\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> by \u201cthy pupils.\u201d As to <span>\u05de\u05dc\u05d9\u05e5</span> interpreter, comp. Gen. xlii. 23.',
  u'<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5.'],
 [u'<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee.',
  u'<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class="footnote">I. E. takes the expression \u201cwomb\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span>\u05d9\u05e9\u05e8\u05d5\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span>\u05d9\u05e9\u05e8</span> \u201cright;\u201d there is no other instance of this form.',
  u'<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span>\u05d0\u05b6\u05e6\u05bc\u05c1\u05e7</span> <i>I will pour out.</i> The Dagesh in \u05e6 compensates for the \u05d9 which is omitted;<sup>2</sup><i class="footnote">The root of <span>\u05d0\u05e6\u05e7</span> is \u05d9\u05e6\u05e7.</i> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI shall form thee\u201d (Jer. i. 5).',
  u'<i>And they shall spring up.</i> The pronoun \u201cthey\u201d refers to \u201cMy spirit,\u201d and \u201cMy blessing,\u201d of the preceding verse; according to others<sup>3</sup><i class="footnote">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \u201cthine offspring.\u201d <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> <i>Like grass.</i> Lit., \u201cbetween the grass,\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class="footnote">This remark on <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> is seemingly a continuation of the second explanation of \u201cAnd they shall spring up,\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>',
  u'<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span>\u05d1\u05d9\u05d3\u05d5\u2550\u05d9\u05d3\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span>\u05d9\u05db\u05e0\u05d4</span> He will surname himself.\u2014Many refer this verse to proselytes; comp. \u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\u201d (Zec. viii. 23).',
  u'<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class="footnote">I. E. explains <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> by <span>\u05de\u05dc\u05da \u05e8\u05d0\u05e9\u05d5\u05df</span> \u201cthe first king,\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>',
  u'<i>And who is like me,</i> that is, Who pretends to be like me. \u05d9\u05e7\u05e8\u05d0 Shall lift up his voice.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d0\u05de\u05e8 \u05e7\u05d5\u05dc\u05d5</span> which appear to be a corruption of a phrase like <span>\u05d4\u05e8\u05de\u05ea \u05e7\u05d5\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span>\u05e2\u05dd \u05e2\u05d5\u05dc\u05dd</span> <i>The ancient people.</i> <span>\u05e2\u05d5\u05dc\u05dd</span> means here \u201cof old.\u201d <span>\u05d5\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class="footnote">The third radical \u05d4 of the verb <span>\u05d0\u05ea\u05d4</span> being replaced by \u05d9, I. E. seems to have overlooked the Dagesh in \u05d9, else he would have made some remark on it.</i> <span>\u05dc\u05de\u05d5</span> <i>For themselves,</i><sup>9</sup><i class="footnote">A. V., \u201cUnto them.\u201d</i> that is, in order to show that they know it.',
  u'<span>\u05d0\u05dc \u05ea\u05e8\u05d4\u05d5</span> <i>Be ye not afraid,</i> <span>\u05ea\u05e8\u05d4\u05d5</span> is hap. leg; those that identify it with <span>\u05ea\u05e8\u05d0\u05d5</span> are wrong, on account of the absence of the radical \u05d9 <span><sup>10</sup><i class="footnote">This is no good reason at all; since \u05d9 of <span>\u05d9\u05e8\u05d0</span> \u201cto fear\u201d can in writing be well omitted in the future Kal; it is read <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> to distinguish it from. <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> \u201cyou will see.\u201d\u2014According to I. E. \u05d0 and \u03a0 belong to those letters which interchange.</i></span>\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span>\u05d1\u05dc \u05d9\u05e8\u05e2\u05ea\u05d9</span> <i>whom I know not</i><sup>11</sup><i class="footnote">A. V., \u201cI know not any.\u201d</i> to be vain and powerless. According to some, \u201cwhom I chastised not;\u201d comp. <span>\u05d5\u05d9\u05d5\u05d3\u05e2</span> \u201cand he chastised\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe taught.\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class="footnote">In that case <span>\u05e6\u05d5\u05e8</span> \u201crock,\u201d \u201cprotection,\u201d would signify the same as <span>\u05e9\u05c2\u05e8</span> \u201cprince,\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>',
  u'<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span>\u05d5\u05d7\u05de\u05d5\u05e8\u05d9\u05d4\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class="footnote">The word <span>\u05e4\u05e1\u05d9\u05dc\u05d9\u05dd</span> is not used here by I. E. in its general meaning \u201cidols;\u201d but in the special meaning assigned to it by I. E., \u201cstone images\u201d (xl. 19). The reason that I. E. refers <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> to \u201cstone images\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> must be restricted to \u201cstone images,\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class="footnote">A. V., \u201cTheir own.\u201d</i> <i>witnesses,</i> to testify that the images \u201csee not, nor know.\u201d <i>That they may be ashamed.</i> Connect this phrase with \u201cthey are their witnesses.\u201d<sup>16</sup><i class="footnote">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>',
  u'<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span>\u05e0\u05e1\u05da</span> <i>He hath molten.</i> Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cmolten\u201d (Jer. vii. 5).',
  u'<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed.',
  u'<span>\u05d7\u05b8\u05e8\u05b7\u05e9\u05c1</span> <i>Smith.</i> In the construct state the \u05e8 has Pathah, in the absolute it has Kamez, without exception. <span>\u05de\u05e2\u05e6\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class="footnote">A. V., \u201cWith the tongs.\u201d</i> <span>\u05de\u05e7\u05d1\u05d5\u05ea</span> <i>Borer.</i><sup>18</sup><i class="footnote">A. V., \u201cWith hammers.\u201d</i> An instrument used for making a hole. <span>\u05d9\u05e6\u05e8\u05d4\u05d5</span> <i>He fashioneth it.\u201d</i> Comp. <span>\u05e6\u05d5\u05e8\u05d4</span> \u201cform,\u201d or, what is still better, <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span> \u201cformation.\u201d<sup>19</sup><i class="footnote">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span>\u05e6\u05d5\u05e8\u05d4</span> or with <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span>, since the latter could in this instance only signify \u201cformation,\u201d not \u201ccreation.\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span>\u05d9\u05e6\u05e8</span>, and not from \u05e6\u05d5\u05e8.</i> <i>He is hungry.</i> The smith is hungry.',
  u'<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class="footnote">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span>\u05d9\u05ea\u05d0\u05e8\u05d4\u05d5</span> \u201cHe forms it\u201d or \u201che draws the outlines;\u201d comp. <span>\u05d5\u05ea\u05d0\u05e8 \u05d4\u05d2\u05d1\u05d5\u05dc</span> \u201cand the border was drawn\u201d (Jos. xv. 9). <span>\u05e9\u05e8\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class="footnote">A. V., \u201cA line.\u201d</i> The word is hap. leg. <span>\u05d9\u05e2\u05e9\u05d4\u05d5</span> He finisheth it.<sup>22</sup><i class="footnote">A. V., \u201cHe fitteth it.\u201d</i> <span>\u05de\u05e7\u05e6\u05e2\u05d5\u05ea</span> <i>Rulers.</i><sup>23</sup><i class="footnote">A. V., \u201cWith planes.\u201d</i> This is the opinion of R. Jonah. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> <i>Compass.</i> Comp. <span>\u05d7\u05d5\u05d2</span> \u201ccircle\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class="footnote">Of <span>\u05db\u05ea\u05d1\u05e0\u05d9\u05ea \u05d0\u05e8\u05dd</span> \u201cafter the figure of a man,\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span>\u05dc\u05e9\u05d1\u05ea \u05d1\u05d9\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house.',
  u'<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span>\u05ea\u05e8\u05d6\u05d4</span> <i>cypress.</i> It is the name of a tree. <span>\u05d5\u05d9\u05d0\u05de\u05e5 \u05dc\u05d5</span> And he planted it.<sup>25</sup><i class="footnote">A. V., \u201cHe strengtheneth for himself.\u201d\u2014I. E. does not inform us how the verb <span>\u05d5\u05d9\u05d0\u05d8\u05e5</span> comes to have the meaning \u201cand he planted.\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span>\u05d0\u05d5\u05e8\u05df</span> It is either the name of a tree, or it means \u201croot.\u201d<sup>26</sup><i class="footnote">A. V., \u201cAn ash.\u201d\u2014The connection between the word <span>\u05d0\u05e8\u05df</span> and the meaning \u201croot,\u201d is not explained by I. E.</i> <span>\u05d5\u05d2\u05e9\u05dd</span> <i>And the stem.</i><sup>27</sup><i class="footnote">A. V., \u201cRain.\u201d</i> Lit., \u201cthe substance\u201d comp. <span>\u05d2\u05e9\u05de\u05d0</span> in Chaldee, and in Arabic &lt;ara/&gt; \u201cbody.\u201d According to others: \u201crain ;\u201d the meaning of <span>\u05d5\u05d2\u05e9\u05dd \u05d9\u05d2\u05d3\u05dc</span> is then, \u201cand the rain will cause it to grow.\u201d',
  u'<span>\u05dc\u05d1\u05e2\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span>\u05d9\u05e9\u05d9\u05e7</span> <i>He kindleth it.</i> Comp. <span>\u05e0\u05e9\u05e7\u05d4</span> \u201cwas kindled\u201d (Ps. Ixxviii. 21); the meaning of <span>\u05e0\u05e9\u05e7</span> is similar to that of <span>\u05d1\u05e2\u05e8</span> \u201cto burn.\u201d <span>\u05d3\u05d9\u05e1\u05d2\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class="footnote">The Targum usually renders <span>\u05d4\u05e9\u05ea\u05d7\u05d5\u05d4</span> by <span>\u05e1\u05d2\u05d3</span>; in Arabic &lt;ara/&gt; \u201cto bow down\u201d: comp. &lt;ara/&gt; in the Arabian translation of Isaiah by R. Saadiah, ii. 8. &lt;ara/&gt; \u201cMosque.\u201d</i>',
  u'<span>\u05d4\u05d0\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span>\u05d0\u05d5\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span>\u05e8\u05d0\u05d9\u05ea\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \u201cI enjoyed,\u201d<sup>28</sup><i class="footnote">&lt;ara/&gt;</i> but he has no parallel instance to support his rendering.',
  u'<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \u201ca god\u201d which precedes.',
  u'<span>\u05dc\u05d0 \u05d9\u05d3\u05e2\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05d1\u05d9\u05e0\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\u05e8\u05e2\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\u05d1\u05d9\u05e0\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class="footnote">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span>,\u05d7\u05db\u05de\u05d4 ,\u05ea\u05d1\u05d5\u05e0\u05d4, \u05d3\u05e2\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span>\u05d8\u05d7</span> <i>He hath shut.</i> Comp. <span>\u05d5\u05d8\u05d7</span> \u201cand he shall plaister\u201d (Lev, xiv. 42); it is a transitive verb; \u201cthe Lord\u201d is understood as the subject to it. <span>\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class="footnote">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>',
  u'<i>His heart.</i> His intellect, which is the principal part of man. \u05d1 \u2550 <span>\u05d1\u05de\u05d5</span> <i>In.</i> Comp.\u05db \u2550 <span>\u05db\u05de\u05d5</span> \u201cas\u201d (Ps. lviii. 10). <span>\u05d5\u05d9\u05ea\u05e8\u05d5</span> <i>And the residue thereof.</i> <span>\u05d1\u05d5\u05dc</span> It is hap. leg.<sup>31</sup><i class="footnote">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \u201can image,\u201d or \u201ca statue.\u201d R. Moses Hakkohen compares it with <span>\u05d1\u05d5\u05dc</span> \u201cplant\u201d (Job xl. 20).<sup>32</sup><i class="footnote">A. V., \u201cFood.\u201d <span>\u05d9\u05d1\u05d5\u05dc\u2550\u05d1\u05d5\u05dc</span> \u201cproduce.\u201d</i>',
  u'<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \u201cEphraim feedeth on wind\u201d (Hos. xii. 2).<sup>33</sup><i class="footnote">That is, he goes after vain things.</i> <span>\u05d4\u05d5\u05ea\u05dc</span> <i>Foolish.</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i> It i<sup>35</sup><i class="footnote">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span>\u05d4\u05d5\u05ea\u05dc</span> is like that of <span>\u05de\u05d5\u05e2\u05d3\u05ea</span> \u201cout of joint\u201d (Prov.xxv. 19). <span>\u05dc\u05d1 \u05d4\u05d5\u05ea\u05dc \u05d4\u05d8\u05d4\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span>\u05d4\u05d8\u05d4</span> is always used in an unfavorable sense: \u201cto turn from the right way.\u201d As to the phrase <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class="footnote">The remark referred to is the following: \u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Exod. xxiii. 2), as some believe, since <span>\u05dc\u05d4\u05d8\u05d5\u05ea</span> is <i>always</i> used in a bad sense (<span>\u05dc\u05d2\u05e0\u05d0\u05d9</span>). These words are only brought in connection with that rule <span>\u05dc\u05d6\u05db\u05e8</span>, as a mnemonicon.\u201d</i>',
  u'<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span>\u05d0\u05ea\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class="footnote">I. E. seems to connect, in accordance with the accents, <span>\u05e2\u05d1\u05dc \u05dc\u05d9</span> with <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05da</span> ; \u201cI have formed thee that thou be a servant unto me.\u201d The addition of <span>\u05d0\u05ea\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\u2014A<i>.</i> V., \u201cI have formed thee, thou art my servant.\u201d</i> <span>\u05ea\u05e0\u05e9\u05e0\u05d9</span> is Niphal, and I think<sup>38</sup><i class="footnote">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \u201cthou shalt not forget me.\u201d Comp. Rashi ad locum.</i> that the meaning of <span>\u05dc\u05d0 \u05ea\u05e0\u05e9\u05e0\u05d9</span> is: \u201cThou shalt not be forgotten of me. The meaning of the verse is: \u201cRemember me, and I will remember thee.\u201d',
  u'<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more.',
  u'<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world.',
  u'<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span>\u05de\u05d0\u05ea\u05d9</span> <i>By myself.</i> Lit., \u201cfrom myself,\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class="footnote">The literal meaning of the words, \u201cThat spreadeth abroad the earth from, myself\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \u201cfrom\u201d or \u201cwith my strength.\u201d</i> It is written in two words, <span>\u05de\u05d9 \u05d0\u05ea\u05d9</span>. \u201cwho is with me,\u201d which is the same as \u201cI alone.\u201d Consider well the words of the text: \u201cwho <i>stretcheth</i><sup>40</sup><i class="footnote">The use of the present tense.</i><sup>40</sup><i class="footnote">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\u201d they teach us that it is God who is continually keeping heaven and earth in existence.',
  u'<span>\u05d1\u05d3\u05d9\u05dd</span> <i>Liars.</i> Comp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy lies\u201d (Job xi. 3). More probably <span>\u05d1\u05d3\u05d9\u05dd</span> is connected with <span>\u05d1\u05d3\u05d3</span> \u201calone,\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class="footnote">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span>\u05ea\u05de\u05d5\u05e0\u05d5\u05ea \u05e6\u05d5\u05e8\u05d5\u05ea \u05d5\u05de\u05e8\u05d0\u05d5\u05ea \u05d1\u05d3\u05d1\u05e8 \u05d4\u05e9\u05dd \u05d5\u05d1\u05d4\u05d9\u05d5\u05ea \u05d4\u05e0\u05e4\u05e9 \u05de\u05db\u05d5\u05d5\u05e0\u05ea \u05dc\u05db\u05d1\u05d5\u05d3 \u05d0\u05d5 \u05ea\u05ea\u05d7\u05d3\u05e9 \u05dc\u05d4</span> \u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span>\u05d5\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class="footnote">A. V., \u201cDiviners.\u201d</i> Lit., \u201cmen that decide by reason, and say that and that will happen; while <span>\u05d1\u05d3\u05d9\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class="footnote">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class="footnote">From the context it may be inferred that by \u201cwise men\u201d the prophet meant diviners; but since two kinds of diviners <span>\u05d1\u05e8\u05d9\u05dd</span> and <span>\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>',
  u'His servant. The prophet himself.<sup>44</sup><i class="footnote">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span>\u05e2\u05d1\u05e8\u05d5</span> and <span>\u05de\u05dc\u05d0\u05db\u05d9\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \u201chis messengers,\u201d <span>\u05e2\u05d1\u05d3\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span>\u05ea\u05d5\u05e9\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span>\u05d9\u05e9\u05d1</span> \u201cto dwell.\u201d Comp. <span>\u05ea\u05d5\u05e8\u05d3</span> \u201cthou shalt be brought down\u201d (xiv. 15) from <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class="footnote">The use of the singular \u201cher\u201d (<span>\u05d4\u05b8</span>) after the plural \u201cthe cities of Judah\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class="footnote">Although the pronoun \u201cher\u201d is nearer to the \u201ccities of Judah,\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>',
  u'<span>\u05de\u05e6\u05d5\u05dc\u05d4\u2550\u05e6\u05d5\u05dc\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \u201cBabylon,\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class="footnote">Which is full of water.</i>',
  u'<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \u201cthy foundation shall be laid\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class="footnote">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span>\u05ea\u05bc\u05c5\u05d5\u05bc\u05c7\u05dd\u05b5\u05e8</span>), was to be promoted by Cyrus.</i>'],
 [u'<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \u201cThe Lord hath anointed me\u201d (lxi. 1), and \u201cAnoint Hazael to be king (1 K. xix. 15). <span>\u05dc\u05e8\u05e8</span> <i>To subdue.</i> It is infinitive of <span>\u05e8\u05d3\u05d3</span> ; comp. <span>\u05d4\u05e8\u05d3\u05d3</span> \u201cwho subdueth\u201d (Ps. cxliv. 2); as to its form comp. <span>\u05dc\u05b0\u05e2\u05b7\u05d3</span> \u201cto prey\u201d (Zeph. iii. 8).',
  u'<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class="footnote">This remark of I. E. is intended to smooth the anthropological expression \u201cI (God) will go before thee.\u201d Two explanations are given; the first substitutes for \u201cI\u201d the expression \u201cmy support;\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span>\u05d5\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> <i>The crooked places.</i> It is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cstraight.\u201d Some derive it from <span>\u05d4\u05d3\u05e8</span> \u201cglory;\u201d<sup>2</sup><i class="footnote">According to this derivation the mountains are called <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> \u201cthe glorious, majestic part of the earth,\u201d because of their rising above the rest of the surface of the earth.\u2014<span>\u05d4\u05e8\u05e8</span> of the Hebrew text is a corruption of <span>\u05d4\u05d3\u05e8</span>.</i> it means \u201cmountains,\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class="footnote">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> is an attribute.</i> <span>\u05d3\u05dc\u05ea\u05d5\u05ea</span> <i>The doors</i><sup>4</sup><i class="footnote">A, V., \u201cThe gates.\u201d</i> that are in the gates of the city.',
  u'<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord.',
  u'<i>For Jacob my servant\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \u201cI have called thee by thy name, thou art mine\u201d (xliii. 1).',
  u'<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me.',
  u'<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me.',
  u'<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> <i>And causeth</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i> <i>darkness.</i> <span>\u05d1\u05e8\u05d0</span> has here the same meaning as <span>\u05d2\u05d6\u05e8</span> \u201cto decree;\u201d for darkne<sup>6</sup><i class="footnote">Darkness is no substance in itself; the verb \u201cto create,\u201d which signifies \u201cto bring a substance into existence\u201d (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05d6</span>), cannot therefore be applied to it, and the verb <span>\u05d1\u05e8\u05d0</span>, which is used here by the prophet with regard to darkness, means \u201cto decree,\u201d \u201cto order.\u201d But \u201cGod commands that there shall be darkness,\u201d is the same as, \u201cGod commands the light to withdraw.\u201d I. E., however, lays rather too much stress on his exposition of the verb <span>\u05d1\u05e8\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class="footnote">The evil seems sometimes to be something real, to which the verb \u201cto create\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \u201cto decree\u201d or \u201cto command\u201d to be more applicable to them than the verb \u201cto create.\u201d</i>light. The same is to be said concerning <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05e8\u05e2</span> <i>And causeth</i> <i>evil.</i> By \u201cevil\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon.',
  u'<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class="footnote">\u201cHeavens\u201d and \u201cskies\u201d are in this verse, according to I. E., metaphors for \u201cangels,\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span>\u05e9\u05de\u05d9\u05dd</span> and similar expressions for \u201cangels\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span>\u05d0\u05e0\u05d9 \u05d9\u05d9 \u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class="footnote">A. V., \u201cHave created it.\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class="footnote">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>',
  u'<span>\u05d4\u05d5\u05d9</span> <i>Hi!</i><sup>10</sup><i class="footnote">A. V., \u201cWoe unto him.\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05d5\u05e6\u05e8</span> <i>That striveth with his maker.</i> <span>\u05d9\u05d5\u05e6\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \u201cpotter.\u201d<sup>11</sup><i class="footnote">The lit. rendering of the phrase <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05e6\u05e8\u05d5</span> is: \u201cthat striveth with its pother;\u201d but the word \u201chim that striveth with his maker\u201d express the same idea, if the pronouns \u201chim\u201d and \u201chis\u201d be referred to the noun \u201cpotsherd,\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span>\u05d5\u05e4\u05e2\u05dc\u05da \u05d0\u05d9\u05df \u05d9\u05d3\u05d9\u05dd \u05dc\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \u201cWhat thou doest is not done by thy hands.\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe hath no hands.\u201d According to the explanation of I. E. it is very strange that the most important word \u201cthine\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \u201cThy work is made without hands; thou hast no power to do it as thou likest.\u201d',
  u'<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i><sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span>\u05ea\u05d7\u05d9\u05dc\u05d9\u05df</span> <i>Thou will bring forth.</i> Comp. <span>\u05db\u05d9 \u05d7\u05dc\u05d4 \u05e0\u05dd \u05d9\u05dc\u05d3\u05d4 \u05e6\u05d9\u05d5\u05df</span> \u201cZion travailed, she brought forth\u201d (lxvi. 8).',
  u'<i>And his maker.</i> I am he who made Israel. <span>\u05e9\u05c1\u05b0\u05d0\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> <i>Ask me.</i> It is imperative like <span>\u05e9\u05c1\u05b0\u05de\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> \u201chear me\u201d (Gen. xxiii. 8), the kamez being substituted for zer\xe9 because of the guttural letter (\u05ea\u05e6\u05d5\u05e0\u05d9 <sup>14</sup><i class="footnote">The regular form would be <span>\u05e9\u05c1\u05b7\u05d0\u05b2\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9 \u05e9\u05c1\u05c5\u05de\u05c5\u05e2\u05d5\u05bc\u05d2\u05c5\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class="footnote">A. V., \u201cAsk me.\u201d Comp. Rashi ad locum.</i> It is a question.\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words.',
  u'<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \u201cI commanded\u201d is poetically said<sup>16</sup><i class="footnote">I. E. explains \u201cI commanded\u201d by \u201cI spoke,\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \u201cto command\u201d cannot properly be applied to things which do not yet exist.</i> for \u201cI spoke\u201d as in the verse \u201cHe commanded and they were created\u201d (Ps. cxlviii. 5).',
  u'<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \u201cHe shall build,\u201d etc.',
  u'<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class="footnote">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \u201cshow thyself a man\u201d\u2550\u201cshow thyself a brave man\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class="footnote">Comp. I. E. xix. 19, note 26.</i>',
  u'<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span>\u05d0\u05dc \u05e0\u05e1\u05ea\u05e8 \u2550 \u05d0\u05dc \u05de\u05e1\u05ea\u05ea\u05e8</span> \u201cinvisible God,\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span>\u05de\u05e1\u05ea\u05ea\u05e8</span> being Hithpael, and signifying \u201cwho hid himself.\u201d',
  u'<i>They shall go with confusion,</i><sup>19</sup><i class="footnote">A. V., \u201cTo confusion.\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> <i>Messengers.</i><sup>20</sup><i class="footnote">A. V., \u201cIdols.\u201d According to I. E. <span>\u05d7\u05e8\u05e9\u05d9</span> means \u201cthe makers of idols,\u201d <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> \u201cof messengers,\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span>\u05e6\u05d9\u05e8</span> \u201can ambassador\u201d (Jer. xlix. 14). <span>\u05d4\u05dc\u05db\u05d5</span> <i>They shall go.</i> They shall return to their land.',
  u'<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span>\u05e2\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class="footnote">A. V., \u201cWithout end.\u201d The literal translation of <span>\u05e2\u05b7\u05d3</span> according to I. E. is \u201ctill,\u201d and the phrase \u201cthey cannot be numbered for multitude,\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>',
  u'<i>He hath established it,</i> as the habitation for men and beasts. <span>\u05ea\u05d4\u05d5</span> In vain.',
  u'<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \u201cSeek ye me in vain.\u201d<sup>22</sup><i class="footnote">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class="footnote">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span>\u05de\u05e0\u05d9\u05d3 \u05de\u05d9\u05e9\u05e8\u05d9\u05dd</span> \u201cI declare things that are right.\u201d<sup>23</sup><i class="footnote">According to I. E., the words \u201cThings that are right,\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>',
  u'<span>\u05d4\u05e7\u05d1\u05e6\u05d5 \u05d5\u05d1\u05d0\u05d5 \u05d4\u05ea\u05e0\u05d2\u05e9\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc.',
  u'<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span>\u05d9\u05d5\u05e2\u05e6\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span>\u05d9\u05e2\u05e5</span>.',
  u'<i>And be ye saved.</i> This is the same as \u201cand you will be saved; it is in your own power.\u201d<sup>24</sup><i class="footnote">The imperative \u201cAnd be ye saved\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>',
  u'<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span>\u05d3\u05d1\u05e8 \u05e6\u05d3\u05e7\u05d4 \u2550 \u05e6\u05d3\u05e7\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class="footnote">This remark is added to explain the discrepancy between the genders of the verb <span>\u05d9\u05e6\u05d0</span> and the noun \u05e6\u05d3\u05e7\u05d4.</i> Comp. <span>\u05e6\u05d3\u05e7\u05d4</span> \u201cshe hath been righteous\u201d (Gen. xxxviii. 27).<sup>25</sup><i class="footnote">This quotation is adduced to prove that the word <span>\u05e6\u05d3\u05e7\u05d4</span> admits also of the meaning \u201ctruth.\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \u201cunto me every knee shall bow\u201d and \u201cevery tongue shall swear\u201d to belong to me. <span>\u05dc\u05d9</span> \u201cunto me\u201d must be repeated before <span>\u05ea\u05e9\u05d1\u05e2</span> \u201cshall swear ;\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class="footnote">As to the meaning of <span>\u05e0\u05e9\u05d1\u05e2</span> \u201cto swear to be faithful to.\u201d</i> \u201cAnd shall swear by His name\u201d (Deut. vi. 13).',
  u'<span>\u05dc\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \u201crighteousness and strength.\u201d<sup>27</sup><i class="footnote">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \u201cSurely in the Lord, alone is righteousness and strength,\u201d the words <span>\u05dc\u05d9 \u05d0\u05de\u05e8</span> are a relative sentence signifying \u201cwho spoke unto me.\u201d <span>\u05e2\u05d3\u05d9\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6.',
  u'<i>In the Lord.</i> In faithfully believing in the Lord.'],
 [u'<i>Bel.</i> The idol of the Babylonians; the same is the case with \u201cNebo.\u201d The latter is explained by some to signify \u201cthe sun.\u201d <span>\u05e7\u05d5\u05e8\u05e1</span> It is connected with <span>\u05e7\u05e8\u05e1\u05d9\u05dd</span> \u201ctaches\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd \u05e2\u05de\u05d5\u05e1\u05d5\u05ea \u05de\u05e9\u05d0 \u05dc\u05e2\u05d9\u05e4\u05d4</span> \u201cthe beasts which carry you<sup>1</sup><i class="footnote">A. V., \u201cYour carriages.\u201d <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span>\u05e0\u05e9\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\u201d <span>\u05e2\u05d9\u05e4\u05d4</span> is an adjective, and refers to the beast that carries the burden.',
  u'<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span>\u05e0\u05e4\u05e9\u05dd</span> <i>Their souls,</i><sup>2</sup><i class="footnote">A. V., \u201cThemselves.\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class="footnote">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity.',
  u'<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born.',
  u'<i>And even to old age,</i> etc. This is a figurative expression; it means \u201csince the day they had become the people of the Lord for ever.\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \u201ccannot deliver the burden.\u201d',
  u'<i>And make me equal,</i> that we two should be similar.\u2014This verse is addressed to the idolaters.',
  u'<span>\u05d4\u05d5\u05dc\u05d9\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span>\u05d0\u05d6\u05dc</span> \u201cis spent\u201d<sup>3a</sup><i class="footnote">Literally: \u201cis gone.\u201d The literal translation of <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> accordingly is: \u201cthat cause to go,\u201d that is, \u201cthat spend.\u201d I. E. properly objects that <span>\u05d5\u05dc\u05d9\u05dd</span>, if participle Kal of <span>\u05d0\u05d5\u05dc</span>, has a neuter sense, \u201cthey that go.\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\u05d0) ; but it is in fact hap. leg.; for <span>\u05d0\u05d6\u05dc</span> is intransitive. <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> means \u201cwho give.\u201d <span>\u05de\u05db\u05d9\u05e1</span> <i>Out of the bag.</i> \u201cThe bag\u201d is a part of the balance; comp. <span>\u05d1\u05db\u05d9\u05e1\u05da</span> \u201cin thy bag\u201d (Deut. xxv. 13). The succeeding <span>\u05d1\u05e7\u05e0\u05d4</span> has a similar meaning; it is hap. leg.',
  u'<span>\u05ea\u05d7\u05ea\u05d9\u05d5</span> <i>In his place.</i> <span>\u05dc\u05d0 \u05d9\u05de\u05d9\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class="footnote">A. V. \u201cShall he not remove.\u201d</i> <span>\u05d9\u05de\u05d9\u05e9</span> is a transitive verb.<sup>4a</sup><i class="footnote">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \u201cit shall move,\u201d but the former explanation is better. The word <span>\u05d9\u05e6\u05e2\u05e7</span> \u201cOne shall cry\u201d is to be repeated after <span>\u05d5\u05de\u05e6\u05e8\u05ea\u05d5</span> \u201cand out of his trouble.\u201d',
  u'<span>\u05d5\u05d4\u05ea\u05d0\u05e9\u05e9\u05d5</span> According to some \u201cAnd be founded ;\u201d comp. <span>\u05d0\u05e9\u05d9\u05d5\u05ea\u05d9\u05d4</span> \u201cher foundations\u201d (Jer. 1. 15) and <span>\u05d0\u05d5\u05e9\u05d9\u05d0</span> \u201cwalls\u201d (Ezr. iv. 12). R. Hai deriving it from <span>\u05d0\u05e9</span> \u201cfire\u201d explains <span>\u05d5\u05d4\u05ea\u05d0\u05d5\u05e9\u05e9\u05d5</span> \u201cbe burnt.\u201d R. Saadiah derives it also from <span>\u05d0\u05b5\u05e9\u05c1</span>, but explains it: \u201cbe flamed;\u201d comp. \u201cthis word was in mine heart as a burning fire\u201d (Jer. xx. 9).<sup>5</sup><i class="footnote">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span>\u05d0\u05e9</span> \u201cfire\u201d in its literal sense, as a destructive element, the other from <span>\u05d0\u05e9</span> \u201cfire\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class="footnote">I. E. supplies <span>\u05d5\u05d0\u05ea</span> mentioned in the first sentence. \u201cThis thing\u201d refers to the nature of the idols described in the preceding verses.</i>',
  u'<span>\u05e8\u05d0\u05e9\u05d2\u05d5\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span>\u05de\u05e2\u05d5\u05dc\u05dd</span> \u201cof old\u201d is therefore added.<sup>6</sup><i class="footnote">The literal translation of <span>\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea</span> is \u201cfirst things,\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God.',
  u'<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \u201cmy counsel\u201d stands for ever, and I will do \u201call my pleasure.\u201d',
  u'<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span>\u05d0\u05d1\u05d9\u05d0\u05e0\u05d4</span> <i>I will also bring it to pass.</i> <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05d4</span> <i>I have formed it</i><sup>7</sup><i class="footnote">A. V., \u201cI have purposed it.\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth.',
  u'<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts.',
  u'<i>I bring near my righteousness,</i> to show it, and therefore \u201cIt shall not be,\u201d etc. <span>\u05dc\u05d0 \u05ea\u05d0\u05d7\u05e8</span> <i>Shall not tarry.</i> Literally : \u201cshall not stay\u201d itself with me too long before coming, for <span>\u05ea\u05d0\u05d7\u05e8</span> is a transitive verb.<sup>8</sup><i class="footnote"><span>\u05e2\u05e6\u05de\u05d4</span> \u201citself,\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class="footnote">The words <span>\u05d3\u05e8\u05da \u05de\u05e9\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span>\u05d5\u05e0\u05ea\u05ea\u05d9</span> \u201cAnd I will place\u201d is to be repeated before <span>\u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span>. The phrase <span>\u05ea\u05e4\u05d0\u05e8\u05ea\u05d9 \u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span> is therefore to be rendered thus : \u201cAnd I will place my glory in Israel.\u201d It may also be explained thus : \u201cto Israel, who is my glory;\u201d comp. \u201cin whom I will be glorified\u201d (xlix. 3); the latter explanation is the better.'],
 [u'<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class="footnote">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span>\u05d1\u05ea</span> <i>Daughter.</i> It is here figuratively used for \u201cpeople.\u201d<sup>2</sup><i class="footnote">It is strange that I. E. here explains the expression \u201cdaughter,\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span>\u05d1\u05ea</span> \u201cdaughter\u201d <span>\u05e7\u05d4\u05dc\u05ea\u2550</span> \u201ccongregation\u201d or \u201cpeople,\u201d but also the meaning of the construct state of the two nouns <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> \u201cthe virgin of the daughter of,\u201d while other authorities render them \u201cthe virgin daughter of,\u201d explaining <span>\u05d1\u05ea\u05d5\u05dc\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span>\u05d1\u05ea</span>. I. E. refers \u201cthe virgin\u201d to the capital and \u201cthe daughter\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\xe6an translation renders these two words by <span>\u05de\u05dc\u05db\u05d5 \u05db\u05e0\u05e9\u05ea\u05d0</span> \u201cthe kingdom of the people.\u201d</i> <i>There is no throne</i> for thee any longer. <span>\u05e2\u05e0\u05d5\u05d2\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span>\u05d0\u05d3\u05d5\u05de\u05d4</span> \u201cred\u201d (Num. xix. 2).',
  u'<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). <span>\u05e6\u05de\u05ea\u05da</span> <i>Thy crown.</i><sup>3</sup><i class="footnote">A. V., \u201cThy crown.\u201d</i> The hair upon the head. <span>\u05e9\u05d5\u05d1\u05dc</span> <i>Locks.</i><sup>4</sup><i class="footnote">A. V., \u201cThe leg.\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span>\u05e9\u05d5\u05d1\u05dc</span> with <span>\u05e9\u05d1\u05dc\u05ea</span> \u201cthe channel of the river\u201d (xxvii. 12),<sup>5</sup><i class="footnote">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind.',
  u'<span>\u05ea\u05d2\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span>\u05d5\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> .\u05d2\u05dc\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class="footnote">A. V., \u201cAnd I will not meet thee as a man.\u201d</i> <span>\u05e4\u05d2\u05e2</span> means \u201cto entreat;\u201d comp. <span>\u05d0\u05dc \u05ea\u05e4\u05d2\u05e2\u05d9 \u05d1\u05d9</span> \u201centreat me not\u201d (Ruth i. 16); when <span>\u05e4\u05d2\u05e2</span> is constructed with the preposition \u05d1, then the noun, to which the \u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class="footnote">I. E. thus distinguishes between <span>\u05e4\u05d2\u05e2</span> governing the accusative, and <span>\u05e4\u05d2\u05e2</span> being followed by the preposition \u05d1; the former has the meaning \u201cto accept the prayer of\u201d or \u201cto be entreated by,\u201d the latter: \u201cto entreat.\u201d In the former case the noun governed by the verb <span>\u05e4\u05d2\u05e2</span> is in reality <span>\u05d4\u05e4\u05d5\u05e2\u05dc</span>, the one that acts (that entreats), in the other case <span>\u05d4\u05e4\u05e2\u05d5\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \u201cI shall not take vengeance on thee, and I shall not meet a man\u201d (comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2\u05d5</span> \u201cand they met,\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \u201cI shall not meet a man, whom 1 should not cause joy by this.\u201d<sup>8</sup><i class="footnote">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span>\u05e4\u05d2\u05e2</span> \u201cto meet,\u201d the relative sentence \u201cwhom I should not cause joy by this,\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>',
  u'<i>Our redeemer,</i> etc. Then the Israelites will say, \u201cthis is our redeemer,\u201d etc.',
  u'<span>\u05d9\u05e7\u05e8\u05d0\u05d5 \u05dc\u05da</span> <i>Thou shalt be called.</i> Lit. \u201cThey, the people, will call thee.\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class="footnote">Comp. I. E. on ii. 4 and note 5.</i>',
  u'<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \u201cancient\u201d is especially mentioned because of the failure of his strength and because of the regard due to him.',
  u'<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\u201d<sup>10</sup><i class="footnote">The question is, to which noun does the pronoun <span>\u2013\u05b8\u05d4\u05bc</span> \u201cits\u201d in <span>\u05d0\u05d7\u05e8\u05d9\u05ea\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \u201cpride\u201d which is the true character of the words \u201cI shall be a mistress for ever,\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span>\u05e0\u05d7\u05dc\u05ea\u05d9</span> \u201cmy inheritance\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \u201cI shall be a mistress for ever,\u201d viz., of Israel, the inheritance of the Lord.</i>',
  u'<span>\u05e2\u05d3\u05d9\u05e0\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span>\u05e2\u05d3\u05e0\u05d4</span> \u201cpleasure\u201d (Gen. xviii. 12) is of the same root. <span>\u05d0\u05e4\u05e1\u2550\u05d0\u05e4\u05e1\u05d9</span> <i>None,</i><sup>11</sup><i class="footnote">A. V., \u201cNone beside me.\u201d</i> The \u05d9 is paragogic;<sup>11a</sup><i class="footnote">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span>\u05d0\u05e4\u05e1</span> signifies either the negatives \u201cnot\u201d or \u201cnone\u201d or the preposition \u201cbeside;\u201d in the former case <span>\u05d0\u05e4\u05e1 \u2550 \u05d0\u05e4\u05e1\u05d9</span>; in the latter <span>\u05d0\u05e4\u05e1\u05d9</span> means \u201cbeside me;\u201d but it does not signify both simultaneously: \u201cnone beside me.\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span>\u05de\u05df\u2550\u05de\u05e0\u05d9</span> \u201cfrom\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \u201cthe husband.\u201d<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> <span>\u05e9\u05dc\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span>\u05db\u05e4\u05e8</span> \u201choar-frost\u201d (Ex. xvi. 14); <span>\u05e9\u05e4\u05d8</span> \u201cjudgment\u201d (2 Chr. xx. 9).',
  u'<i>These two.</i> The loss of the kingdom and the death of the children. <span>\u05db\u05ea\u05de\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> were complete. <span>\u05ea\u05de\u05dd</span> is an infinitive.<sup>13</sup><i class="footnote">It is the infinitive of <span>\u05ea\u05de\u05e1</span> with the pronominal suffix <span>\u2013\u05dd</span> \u201ctheir.\u201d</i>\u2014All these evils came over thee \u201cfor the multitude of thy sorceries,\u201d etc.',
  u'<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span>\u05e8\u05d5\u05b9\u05d0\u05c7\u05d2\u05c5\u05d9</span> <i>Seeth me.</i> The \u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class="footnote">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span>\u05e9\u05d5\u05d1\u05d1\u05ea\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am.',
  u'<span>\u05d9\u05d5\u05dd \u05e8\u05e2\u05d4\u2550\u05e8\u05e2\u05d4</span> A day of evil.<sup>15</sup><i class="footnote">A. V., \u201cEvil.\u201d I. E. supplies <span>\u05d9\u05d5\u05dd</span> \u201cthe day of\u201d because of the masculine form of the verb <span>\u05d5\u05d1\u05d0</span>.</i> <span>\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d9 \u05e9\u05d7\u05e8\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class="footnote">A. V., \u201cFrom whence it riseth.\u201d</i> It will be like a night, which is not relieved by daylight; <span>\u05e9\u05d7\u05e8</span> means \u201clight.\u201d <span>\u05d4\u05c2\u05d5\u05c7\u05d4</span> <i>Mischief.</i> It is derived from <span>\u05d4\u05d5\u05d4</span> \u201cto become;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4 \u05d4\u05d5\u05d4</span> \u201cthat thou mayest become\u201d (Neh. vi. 6);<sup>17</sup><i class="footnote">A. V., \u201cThat thou mayest be.\u201d Although the root <span>\u05d4\u05d5\u05d4</span> has the general meaning \u201cto become,\u201d both in the good sense and in the evil, the noun <span>\u05d4\u05d5\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span>\u05d5\u05d4\u05d5\u05ea\u05d9</span> \u201cand my calamity (Job vi. 2). <span>\u05db\u05e4\u05e8\u05d4</span> \u201cTo put it off by ransom;\u201d comp. <span>\u05db\u05e4\u05e8</span> \u201cransom\u201d (Ex. xxx. 12); or \u201cto annul it;\u201d comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201cwill remove it\u201d<sup>18</sup><i class="footnote">A. V., \u201cWill pacify it.\u201d</i> (Prov. xvi. 14). <span>\u05e9\u05d5\u05d0\u05d4</span> Desolation.',
  u'<span>\u05e0\u05d0</span> Now.<sup>19</sup><i class="footnote">See I. E. on v. 1 and note 1.</i> <span>\u05d1\u05d7\u05d1\u05e8\u05d9\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span>\u05d5\u05d7\u05d1\u05e8 \u05d7\u05d1\u05e8</span> \u201cor a charmer\u201d (Deut. xviii. 11). <span>\u05d4\u05d5\u05e2\u05d9\u05dc</span> <i>To profit.</i> It is Infinitive. <span>\u05ea\u05e2\u05e8\u05d5\u05e6\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong\u201d (xxix. 20).',
  u'<span>\u05e2\u05b2\u05e6\u05c7\u05ea\u05c7\u05d9\u05c5\u05da\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span>\u05de\u05b2\u05db\u05c2\u05bc\u05ea\u05b0\u05da\u05b0</span> \u201cthy plagues\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class="footnote">The possessive pronoun of the second person feminine is <span>\u2013\u05b5\u05da\u05b0</span> or <span>\u2013\u05b7\u05d9\u05c5\u05da\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span>\u05e2\u05b2\u05e6\u05b8\u05ea\u05b5\u05da\u05b0</span> \u201cthy counsel,\u201d or <span>\u05e2\u05b2\u05e6\u05d5\u05b9\u05ea\u05b7\u05d9\u05c5\u05da\u05b0</span> \u201cthy counsels;\u201d <span>\u05de\u05b7\u05db\u05bc\u05b0\u05ea\u05b5\u05da\u05b0</span> \u201cthy plague,\u201d or <span>\u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea\u05b7\u05d9\u05b4\u05da\u05b0</span> \u201cthy plagues.\u201d</i> <span>\u05d4\u05d1\u05e8\u05d9 \u05e9\u05de\u05d9\u05dd</span> <i>Astrologers.</i> Some derive <span>\u05d4\u05d1\u05e8\u05d9</span> from <span>\u05d1\u05e8\u05e8</span> \u201cto be clear,\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \u05d4 is radical, and the word is in form<sup>21</sup><i class="footnote">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span>\u05e9\u05de\u05e8\u05d9</span> \u201cwatchmen of\u201d (Song v. 7). <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span>\u05de\u05d0\u05e9\u05e8 \u05d9\u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05da <sup>22</sup><i class="footnote">According to this explanation the literal translation of <span>\u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> is \u201cat each new revolution of the stars.\u201d</i>.\u05dc\u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span>, but with <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05d5\u05da</span> \u201cand save thee,\u201d though distant from it; comp. <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d0\u05e9\u05d3 \u05e2\u05d1\u05d3\u05d5 \u05e9\u05dd \u05d4\u05d2\u05d5\u05d9\u05dd \u05d0\u05e9\u05e8 \u05d0\u05ea\u05dd \u05d9\u05d7\u05e1\u05d9\u05dd \u05d0\u05d5\u05ea\u05dd</span> \u201cwherein the nations which ye shall possess, served their gods\u201c<sup>23</sup><i class="footnote">The words <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd</span> are not governed by the nearer <span>\u05d9\u05e8\u05e9\u05d9\u05dd</span>, but by the more remote \u05e2\u05d1\u05d3\u05d5.</i> (Deut. xii. 2).',
  u'<i>Fire.</i> The host of the enemy. Comp., \u201cThere is a fire gone out of Heshbon\u201d (Num. xxi. 28). <span>\u05dc\u05d7\u05de\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span>(\u05d7\u05de\u05dd) \u05e2\u05f4\u05e2</span>, written in full, and similar in form<sup>24</sup><i class="footnote">The Pathah under \u05dc in <span>\u05dc\u05b7\u05d7\u05de\u05dd</span> instead of Hirek as in <span>\u05dc\u05b4\u05e9\u05db\u05d1</span> is easily explained by the guttural letter by which the \u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span>\u05dc\u05d7\u05de\u05b8\u05dd</span>; and not rather <span>\u05dc\u05d7\u05de\u05b7\u05dd</span>.</i> to <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7).\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them.',
  u'<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\u2014When thy fall cometh, they all forsake thee.'],
 [u'<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \u201cThe fountains of Jacob\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\u2019s people, but do not think so in their hearts nor show it in their deeds.',
  u'For they call themselves of the holy city, namely \u201cchildren of Zion.\u201d And stay themselves upon the God of Israel with their lips.',
  u'<i>I have declared,</i> etc. God will say to the unbelievers, \u201cHave I not often foretold you coming events before they happened\u201d <span>(\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea)</span>?<span><sup>1</sup><i class="footnote">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \u201cand they came to pass.\u201d',
  u'<span>\u05de\u05d3\u05e2\u05ea\u05d9</span> <i>I know.</i><sup>2</sup><i class="footnote">A. V,, \u201cBecause I knew.\u201d The literal translation according to I. E. is: \u201cIt is by my knowledge.\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass.',
  u'<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class="footnote">Of the connection between the divine predictions (ver. 3) and Israel\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12).',
  u'Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span><sup>4</sup><i class="footnote">The word <span>\u05db\u05de\u05d5</span> \u201ccomp.\u201d seems to have been omitted in the Hebrew text.</i>\u05d1\u05e6\u05d5\u05e8\u05d5\u05ea\u2550\u05e0\u05e6\u05d5\u05e8\u05d5\u05ea</span>) with the Omniscient alone.',
  u'<span>\u05e0\u05d1\u05e8\u05d0\u05d5</span> They are decreed.<sup>5</sup><i class="footnote">A. V., \u201cThey are created.\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span>\u05d5\u05dc\u05d0 \u05e9\u05de\u05e2\u05ea\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> The \u05d5 introduces the principal sentence, as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\n"> in Arabic; comp. <span>\u05d0\u05d1\u05e8\u05d4\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9 \u05d5\u05d9\u05e9\u05d0</span> \u201cwhen the third day came, Abraham lifted up\u201d (Gen. xxii. 4).',
  u'<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \u201cI know it for certain, that thou hast not heard of it,\u201d<sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> or \u201cI knew it,<sup>7</sup><i class="footnote">According to this explanation the words \u201cI knew it\u201d are understood; and the past tenses <span>\u05d9\u05d3\u05e2\u05ea \u05e9\u05de\u05e2\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class="footnote">The accents are against this explanation; they join <span>\u05de\u05d1\u05d8\u05df</span> with <span>\u05d5\u05e4\u05e9\u05e2</span>; \u2018And one that transgresseth from the womb,\u201d that is a sinner from his earliest youth; while according to I. E. <span>\u05de\u05d1\u05d8\u05df</span> is joined with <span>\u05e7\u05e8\u05d0 \u05dc\u05da</span> : \u201cThou art called from thy birth a sinner.\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class="footnote">That is, in a good sense.</i> this expression is used in Jer. i. 5: \u201cBefore I formed thee in the belly, I knew thee.\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class="footnote">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class="footnote">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span>\u05e4\u05ea\u05d7\u05d4</span> <i>Hath opened</i><sup>11</sup><i class="footnote">A. V., \u201cThine ear was not opened.\u201d</i> itself; it is an elliptical expression.',
  u'<i>For My name\u2019s sake,</i> Israel is called the people of the Lord. <span>\u05d0\u05d7\u05d8\u05dd</span> <i>Wrath,</i><sup>12</sup><i class="footnote">A. V., \u201cWill I defer mine anger.\u201d</i> It is hap. leg.; comp. <span>\u05d0\u05e3\u2550\u05d7\u05d8\u05dd</span> \u201cnose\u201d in Rabbinical Literature. Supply <span>\u05d0\u05d0\u05e8\u05d9\u05da</span> before <span>\u05d0\u05d7\u05d8\u05dd</span> : \u201cI will defer my wrath;\u201d also <span>\u05dc\u05de\u05e2\u05df</span> \u201cfor the sake of\u201d is to be repeated before <span>\u05ea\u05d4\u05dc\u05ea\u05d9</span> : \u201cand for the sake of my praise.\u201d',
  u'<i>I have refined thee,</i> by the exile. <span>\u05d1\u05de\u05e6\u05e8\u05e3 \u05db\u05e1\u05e3\u2550\u05d1\u05db\u05dd\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class="footnote">A.V., \u201cWith silver.\u201d</i> \u201cI have refined thee, by taking away the dross, that is, the wicked.\u201d <span>\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class="footnote">A. V., \u201cI have chosen thee.\u201d According to I. E. we have to supply the infinitive \u201cto be tried.\u201d</i> Some say that <span>\u05d1\u05d7\u05e0\u05ea\u05d9\u05da\u2550\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> \u201cI have tried thee;\u201d in that sense the word is hap. leg.<sup>15</sup><i class="footnote">As to <span>\u05d1\u05d7\u05df \u2550 \u05d1\u05d7\u05e8</span> \u201cto try,\u201d comp. <span>\u05ea\u05ea\u05d1\u05d7\u05e8\u05d5\u05df</span> in the Targum corresponding with the Hebrew, <span>\u05ea\u05d1\u05d7\u05e0\u05d5</span>, \u201cye shall be proved\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\u201d',
  u'<span>\u05d9\u05d7\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span>(\u05d7\u05dc\u05dc) \u05e2\u05f4\u05e2</span>; as to the use of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and third person in <span>\u05d9\u05d7\u05dc</span>, comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I was left\u201d (Ez. ix. 8); <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> \u201cbehold, I will add\u201d (xxxviii. 5).<sup>16</sup><i class="footnote">I. E. supplies the personal pronoun <span>\u05d0\u05e0\u05d9</span> before <span>\u05d9\u05d7\u05dc</span>, from the pronominal suffix of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and compares then the construction with <span>\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cI am left\u201d <small>(Ez.</small> ix. 8) and <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>',
  u'<span>\u05de\u05e7\u05e8\u05d0\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class="footnote">A. V., \u201cMy called.\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \u201cmy hand,\u201d etc.',
  u'<span>\u05d9\u05d3\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class="footnote">From the word <span>\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cMy right hand,\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span>\u05d9\u05d3\u05d9</span> is here used for <span>\u05e9\u05de\u05d0\u05dc\u05d9</span> \u201cMy left hand.\u201d</i> It is a figurative expression; \u201cthe right hand\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span>\u05d0\u05e3</span> has in this verse the same meaning as <span>\u05db\u05d9</span> \u201cfor.\u201d\u2014\u201cIt is true that I am the first and last, because I created every thing.\u201d <span>\u05d8\u05e4\u05d7\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span>\u05d8\u05e4\u05d7\u05ea\u05d9</span> \u201cI have swaddled\u201d (Lam. ii. 22). Others explain it: \u201cHath measured with the handbreadth <span>\u05d9\u05e2\u05de\u05d3\u05d5 \u05d9\u05d7\u05d3\u05d9\u05d5 \u2014.(\u05d8\u05b6\u05e4\u05b7\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class="footnote">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \u201cI call unto them,\u201d that is, unto heaven and earth, they \u201cstood up together,\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\u201d comp. <span>\u05dc\u05de\u05e9\u05e4\u05d8\u05d9\u05da \u05e2\u05de\u05d3\u05d5</span> \u201cthey stand up<sup>21</sup><i class="footnote">A. V., \u201cThey continue.\u201d This quotation is to show that the verb <span>\u05e2\u05de\u05d3</span> has also the meaning \u201cto stand as a servant,\u201d \u201cto attend.\u201d Comp. <span>\u05dc\u05e4\u05e0\u05d9\u05d5 \u05d0\u05e9\u05e8 \u05e2\u05de\u05d3\u05ea\u05d9</span> \u201cbefore whom I stand\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\u201d (Ps. cxix. 91). For else<sup>22</sup><i class="footnote">That is, if the words \u201cI call unto them\u201d had not the meaning, \u201cI give commands to them, as to my servants,\u201d but were the description of their creation, identical with \u201cI commanded them to come into existence.\u201d</i> how should God call them, when not yet existing?',
  u'<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \u201cHis arm\u201d against the Chald\xe6ans. It is, however, also possible, that the possessive pronoun \u201chis\u201d (\u05d5) in \u201chis pleasure\u201d and \u201chis arm\u201d refers to Cyrus.',
  u'<i>I</i>, <i>even I</i>. The word \u201cI\u201d is repeated to express the idea: \u201cI who am always the same.\u201d <i>I have called him,</i> namely Cyrus.',
  u'<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \u201cThey are decreed now, and not from the beginning\u201d<sup>23</sup><i class="footnote">According to the Gaon, the words \u201cFrom the time that it was,\u201d refer to a very remote time, indicated in the phrase \u201cfrom the beginning,\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \u201cI\u201d in the phrase, \u201cThere am I,\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \u201cfrom the beginning,\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d4\u05de\u05dc\u05d0\u05db\u05d9\u05dd</span> \u201cthese angels,\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span>\u05d0\u05dc\u05d4</span> is probably a corruption of <span>\u05d0\u05b6\u05dc</span> \u201cunto.\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \u201cThe decree of the Almighty.\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\u201d <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And His spirit,</i> that is His angel.\u201d<sup>25</sup><i class="footnote">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> with <span>\u05e9\u05dd \u05d0\u05e0\u05d9</span> ; \u201cThere was I and His angel.\u201d</i> The Gaon says, that <span>\u05d1\u05e8\u05d5\u05d7\u05d5\u2550\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cby His spirit;\u201d comp. <span>\u05d3\u05e8\u05e9\u05d5 \u05d9\u05d9 \u05d5\u05e2\u05d6\u05d5</span> \u201cseek the Lord in His strength ;\u201d but there is no necessity to assume that.',
  u'<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord.',
  u'<span>\u05dc\u05d5\u05d0</span> <i>Oh that.</i> The \u05d0 is paragogic; comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cthat went\u201d (Jos. x. 24). <span>\u05d5\u05d9\u05d4\u05d9</span> <i>Then had been.</i> The \u05d5 has here the same meaning as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> in Arabic.<sup>26</sup><i class="footnote">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \u201cas the waves of the sea.\u201d',
  u'<i>Thy seed.</i> The number of thy children. <span>\u05d1\u05d8\u05e0\u05da\u2550\u05de\u05e2\u05d9\u05da</span> Thy womb.<sup>27</sup><i class="footnote">A. V., \u201cThy bowels.\u201d</i> <span>\u05d1\u05de\u05e2\u05d5\u05ea\u05d9\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class="footnote">\u201cThe sand\u201d refers to \u201cthe sea,\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \u201cthe bowels of the sea\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed.',
  u'<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion.',
  u'<span>\u05d5\u05dc\u05d0 \u05e6\u05de\u05d0\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class="footnote">A. V., \u201cAnd they thirsted not.\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span>\u05d5\u05d9\u05d6\u05d1\u05d5</span> <i>And gushed out.</i> Comp. <span>\u05d6\u05d1</span> \u201crunning\u201d (Lev. xv. 2).',
  u'<i>There is no peace unto the wicked,</i> that is, \u201cunto the wicked of Israel,\u201d as some explain, or \u201cunto the Babylonians;\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians.'],
 [u'<i>Unto me,</i> that is \u201cunto the prophet.\u201d <i>From far.</i> That live far away; or \u201cthings that will happen in remote future.\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class="footnote">Comp. c. xlviii. Note 10.</i>',
  u'<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \u201chath hid me in the shadow of His hand,\u201d which is to the prophet as the sheath to the sword; comp. \u201cin His quiver hath he hid me.\u201d <span>\u05d1\u05e8\u05d5\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class="footnote">I. E. adds <span>\u05e0\u05e8\u05d0\u05d4</span> \u201cseen,\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>',
  u'<em>And said</em>. And God said. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <em>Israel</em>.<sup>3</sup><i class="footnote">A. V., \u201cO Israel.\u201d</i> That is, \u201cThou art an Israelite of whom I am proud;\u201d or \u201cThou art Israel,\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation.',
  u'<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class="footnote">A. V., \u201cAnd my work.\u201d</i> Comp. <span>\u05e9\u05d1\u05d9\u05e8 \u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages of one that is hired\u201d (Lev. xix. 13).',
  u'<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span>\u05dc\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class="footnote">A. V., \u201cNot.\u201d</i> The original reading is <span>\u05dc\u05d5</span> \u201cunto him,\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> is: \u201cWill not die;\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class="footnote">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span>\u05dc\u05d0</span> of the text is the same as <span>\u05dc\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class="footnote">The quiescent letter after Holem (\u014d) which is also called mater lectionis, is generally <span>\u05d5</span>, but sometimes <span>\u05d0</span>, so that <span>\u05dc\u05d0</span> can sometimes he written for <span>\u05dc\u05d5</span>. See \u201cTwo Treatises,\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>',
  u'<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span>\u05d5\u05e0\u05e6\u05d5\u05e8\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i> Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cdesolate\u201d (i. 8).\u2014Not alone wilt thou bring Israel back, \u201cbut I will give thee for a light of nations.\u201d <span>\u05dc\u05d4\u05d9\u05d5\u05ea \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class="footnote">A. V., \u201cThat thou mayest be my salvation.\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>.',
  u'<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span>\u05dc\u05d1\u05d6\u05d4</span> <em>To him who is despised</em>. <span>\u05d1\u05d6\u05d4</span> is an adjective. &lt;a name="page"/&gt;<span>\u05de\u05ea\u05e2\u05d1</span> It is either a causative verb, meaning: \u201ccausing to abhor,\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \u201cabhorring,\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\u2014The suffix <span>\u05da</span> in <span>\u05d5\u05d9\u05d1\u05d7\u05e8\u05da</span> \u201cand He chose thee,\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd he shall choose thee.\u201d</i> shows that this explanation is right.<sup>10</sup><i class="footnote">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>',
  u'<span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df \u05e2\u05e0\u05d9\u05ea\u05d9\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class="footnote">See preceding note. The meaning of the phrase according to I. E. is: \u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\u201d</i> Many, in opposition to the context, refer the pronoun \u201cthee\u201d to Cyrus. R. Moses thinks that the preposition <span>\u05d1</span> in <span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df</span> has the same meaning as in <span>\u05d1\u05de\u05e8\u05d7\u05d1 \u05d9\u05d4</span> (Ps. cxviii. 5), namely: \u201cwith.\u201d It is not at all unlikely that his opinion is right.',
  u'<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc.',
  u'<em>They will not</em>, etc. When they return to Zion. <span>\u05e9\u05e8\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \u201cThe sun shall not smite thee by day\u201d (Ps. cxxi. 6).',
  u'<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span>\u05d9\u05e8\u05d5\u05de\u05d5\u05df</span>, together with the feminine <span>\u05de\u05e1\u05dc\u05d5\u05ea</span>, comp. <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye (daughters of Jerusalem) find\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class="footnote">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class="footnote">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span>\u05d9\u05e8\u05de\u05d5\u05df</span> means: \u201cthey\u2014that will return\u2014will be high,\u201d as if the prophet said: they will walk high on my paths (<span>\u05d5\u05e2\u05dc \u05de\u05e1\u05dc\u05ea\u05d9</span>).',
  u'<em>From far</em>, from the east.<sup>14</sup><i class="footnote">The phrase \u201cFrom far,\u201d is explained to refer to \u201cThe east,\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class="footnote">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class="footnote">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span>\u05de\u05d0\u05e8\u05e5 \u05e1\u05d9\u05e0\u05d9\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> is perhaps connected with <span>\u05e1\u05e0\u05d4</span> \u201cbush.\u201d<sup>16</sup><i class="footnote">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> means perhaps \u201cbushes\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05d2\u05d6\u05e8\u05ea \u05e1\u05e0\u05d4</span> \u201cit is derived from <span>\u05e1\u05e0\u05d4</span> \u2018bush,\u2019\u201d than <span>\u05d4\u05e1\u05e0\u05d4 \u05de\u05d6\u05d0\u05ea \u05d4\u05d2\u05d6\u05e8\u05d4</span>, \u201cthe word <span>\u05e1\u05e0\u05d4</span> is of the same root.\u201d</i>',
  u'<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class="footnote">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \u201cheaven,\u201d \u201cearth,\u201d mountains,\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \u201csing\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way.',
  u'<em>But Zion said</em> before the redemption,<sup>18</sup><i class="footnote">The Hebrew text has <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d5\u05dc\u05d4</span> but it may be inferred from the context, that I. E. meant here <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d0\u05d5\u05dc\u05d4</span> \u201cbefore the redemption.\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class="footnote">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>',
  u'<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span>\u05d2\u05dd \u05d0\u05dc\u05d7 \u05ea\u05e9\u05db\u05d7\u05e0\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class="footnote">This is the translation according to the Hebrew text <span>\u05d0\u05d5 \u05e2\u05e6\u05de\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span>\u05e2\u05e6\u05de\u05df</span> is a corruption of <span>\u05e2\u05d5\u05dc\u05dc\u05d9\u05d4\u05df</span> \u201ctheir sucking children.\u201d</i> or there are women that forget these,<sup>19a</sup><i class="footnote">According to the first explanation the pronoun <span>\u05d0\u05dc\u05d4</span> \u201cthese\u201d is the subject of the sentence, and refers to the women; according to the second to the \u201csucking child\u201d and the \u201cson of her womb.\u201d</i> yet will I not forget thee. \u201cHer sucking child\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength.',
  u'<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \u201cthe palms of my hand;\u201d<sup>20</sup><i class="footnote">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \u201cI shall see thee continually;\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation.',
  u'<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee.',
  u'<em>All of them</em>. All of thy children.<sup>21</sup><i class="footnote">According to I. E. the pronoun \u201cthem\u201d (<span>\u2013\u05c7 \u05dd</span> in <span>\u05db\u05bc\u05bb\u05dc\u05bc\u05c7\u05dd</span>) refers to \u201cthy children\u201d of the preceding verse, though separated from it by the sentence \u201cthy destroyers and they that made thee waste shall go forth of thee.\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span>\u05d9\u05b5\u05e6\u05b5\u05d0\u05d5\u05bc</span> is used instead of the past <span>\u05d9\u05c7\u05e6\u05c7\u05d0\u05d5\u05bc</span>.<span><sup>22</sup><i class="footnote">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span>\u05db\u05e7\u05e9\u05d5\u05e8\u05d9 \u05db\u05dc\u05d4 \u2550 \u05db\u05db\u05dc\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class="footnote">A. V., \u201cAs a bride doeth.\u201d I. E. supplies the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9</span> \u201cornament,\u201d from the preceding verb <span>\u05d5\u05ea\u05e7\u05e9\u05e8\u05d9\u05dd</span> \u201cand bind them.\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span>\u05de\u05d5\u05e9\u05da \u05e2\u05e6\u05de\u05d5 \u05d5\u05d0\u05d7\u05e8 \u05e2\u05de\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>',
  u'<span>\u05ea\u05d7\u05ea \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da \u2550 \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da</span> \u201cInstead of Thy waste places.\u201d<sup>24</sup><i class="footnote">A. V., \u201cThy waste places.\u201d I. E. supplies the preposition <span>\u05ea\u05d7\u05ea</span> \u201cinstead of,\u201d because the second person fem. <span>\u05ea\u05e6\u05e8\u05d9</span> does not agree with the plural <span>\u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da ,\u05e9\u05de\u05de\u05ea\u05d9\u05da</span>.</i> Comp. <span>\u05e4\u05e9\u05e2\u05d9</span> \u201cfor my transgressions\u201d (Mic. vi. 7); <span>\u05e4\u05e8\u05d9\u05dd</span> \u201cinstead of calves\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \u201cthey that swallowed them up, will be far away.\u201d',
  u'<span>\u05d2\u05e9\u05d4 \u05dc\u05d9</span> <em>Give place unto me</em>. Lit. \u201cGo thither for my sake.\u201d Comp. <span>\u05d2\u05e9 \u05d4\u05dc\u05d0\u05d4</span> \u201cstand back\u201d (Gen. xix. 9).',
  u'<span>\u05e0\u05dc\u05de\u05d5\u05d3\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span>\u05d2\u05dc\u05de\u05d5\u05d3</span> \u201csolitary\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span>\u05d5\u05e1\u05d5\u05e8\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class="footnote">Comp. Rashi <em>ad locum</em>.</i> for <span>\u05e1\u05d5\u05e8</span> \u201cto depart\u201d is a neuter verb. <span>\u05d0\u05d9\u05e4\u05d4</span> <em>where</em>. It is a compound of two words <span>\u05d0\u05d9</span> and <span>\u05e4\u05d4</span>.',
  u'<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \u201cI shall make known this my salvation.\u201d <em>And they shall bring thy sons</em>. By \u201cthey\u201d the Non-Israelites are to be understood. <span>\u05d1\u05d7\u05d5\u05e6\u05df</span> <em>In their lap</em>.<sup>26</sup><i class="footnote">A. V., \u201cIn their arms.\u201d</i> Comp. <span>\u05d7\u05e6\u05d2\u05d9</span> \u201cmy lap\u201d (Neh. v. 13).',
  u'<span>\u05d0\u05d5\u05de\u05e0\u05d9\u05da</span> <em>Thy nursing fathers</em>. Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel.',
  u'<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span>\u05d4\u05de\u05dc\u05e7\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span>\u05d5\u05d0\u05dd \u05e9\u05d1\u05d9 \u05e6\u05d3\u05d9\u05e7 \u05d9\u05de\u05dc\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class="footnote">A. V., \u201cLawful.\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?',
  u'<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span>\u05e2\u05e8\u05d9\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \u201ccausing terror;\u201d comp. <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span>\u05d9\u05e8\u05d9\u05d1\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span>\u05d9\u05e8\u05d1</span>; others by metathesis from <span>\u05e8\u05d9\u05d1</span>;<span><sup>28</sup><i class="footnote">There is in fact no difference between the two views, whether we assume a new root <span>\u05d9\u05e8\u05d1</span> which has the same meaning as <span>\u05e8\u05d9\u05d1</span>, or say that it is the same root, the <span>\u05d9</span> having changed its place; in both cases <span>\u05d9\u05e8\u05d9\u05d1</span> is a noun, meaning \u201che that contendeth.\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class="footnote">See I. E. on xxviii. 12, and note 13.</i> the relative <span>\u05d0\u05e9\u05e8</span> \u201cwho\u201d must be supplied before <span>\u05d9\u05e8\u05d9\u05d1\u05da</span>, which he explains to be the third person singular masculine future of <span>\u05e8\u05d9\u05d1</span>; he overlooked, however, the parallel instance of <span>\u05d9\u05e8\u05d9\u05d1\u05d9</span> \u201cthat strive with me\u201d (Ps. xxxv. 1).<sup>30</sup><i class="footnote">This form cannot be explained to be the future, since in that case it would be <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05b5\u05e0\u05b4\u05d9</span> \u201che that contends with me,\u201d or <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05d5\u05bc\u05e0\u05b4\u05d9</span> \u201cthey that contend with me.\u201d</i> In short it is an irregular form.',
  u'<span>\u05de\u05d5\u05e0\u05d9\u05da</span> <em>That oppress thee</em>. Comp. <span>\u05d5\u05dc\u05d0 \u05ea\u05d2\u05d5</span> \u201cye shall not oppress\u201d (Lev. xxv. 17). Others say that it means: \u201cthy numberers,\u201d comparing it with <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class="footnote">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span>\u05de\u05d5\u05e0\u05d9\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span>\u05de\u05d3\u05de\u05dd = \u05d3\u05de\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry.'],
 [u'<span>\u05e1\u05e4\u05e8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea</span> Bill of divorcement.<sup>1</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05d8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u0597 \u05d2\u05d8 \u05d1\u05d9\u05df \u05d0\u05d9\u05e9 \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>; or <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u0597 \u05d2\u05d8 \u05c3 \u05d0\u05de\u05db\u05dd \u0597 \u05d5\u05d1\u05d9\u05df \u05d0\u05d9\u05e9\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\u2014This verse seems to contradict the prophecy of Jeremiah, \u201cI had put her away and given her a bill of divorce\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \u201cShe shall no more rise\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah.',
  u'<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel.',
  u'<span>\u05de\u05dc\u05d1\u05d5\u05e9 \u05e7\u05d3\u05e8\u05c2\u05d5\u05ea \u2550 \u05e7\u05d3\u05e8\u05d5\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class="footnote">A. V., \u201cWith blackness.\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black.',
  u'<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span>\u05dc\u05de\u05d5\u05d3\u05d9\u05dd</span> <em>Learning</em>.<sup>3</sup><i class="footnote">A. V., \u201cLearned.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cLearned<sup>4</sup><i class="footnote">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \u201cthe pupils.\u201d See c. iii. Note 5.</i>.\u201d</i> It is an adjective; comp. <span>\u05dc\u05de\u05d3 \u05de\u05d3\u05d1\u05e8</span> \u201cused to the wilderness\u201d (Jer. ii. 24); <span>\u05db\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cas the pupils\u201d (at the end of this verse). <span>\u05dc\u05d3\u05e2\u05ea \u05dc\u05e2\u05d5\u05ea \u05d0\u05ea \u05d9\u05e2\u05e3 \u05d3\u05d1\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span>\u05dc\u05e2\u05d5\u05ea</span> is governed by <span>\u05dc\u05d3\u05e2\u05ea</span> \u201cto know;\u201d it is derived from <span>\u05e2\u05ea</span> \u201ctime,\u201d or it is hap. leg.<sup>5</sup><i class="footnote">The Hebrew text seems here to be corrupt. The words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span> are written twice, and the explanation of the word <span>\u05d9\u05e2\u05e3</span> which should follow that of <span>\u05dc\u05e2\u05d5\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea \u05d0\u05d5 \u05d4\u05d9\u05d0 \u05de\u05dc\u05d4 \u05d6\u05e8\u05d4 \u05d0\u05d9\u05df \u05e8\u05e2 \u05dc\u05d4</span> were intended to be substituted for <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \u201chim that is weary,\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05d9\u05e6\u05d9\u05dd</span>, but <span>\u05d9\u05e6</span> seems to be nothing but a mutilated <span>\u05e9</span>; and the original form of the phrase probably was <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05e9\u05d9\u05dd</span> \u201cdifficult things.\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord.',
  u'<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger.',
  u'<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name.',
  u'<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me.',
  u'<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \u201cWho will,\u201d etc.',
  u'<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \u201cwax old as a garment.\u201d <span>\u05d9\u05d1\u05dc\u05d5</span> <em>They shall wax old</em>. They shall perish.',
  u'<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span>\u05d9\u05e8\u05d0 \u05d9\u05d9</span> \u201chim that feareth the Lord.\u201d The meaning of the sentence is, \u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\u201d etc.<sup>7</sup><i class="footnote">According to this explanation, vers. 10 qualifies the term <span>\u05db\u05dc\u05dd</span> \u201call of them\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \u201cthat walketh in darkness,\u201d describe \u201cHis servant,\u201d the prophet,<sup>8</sup><i class="footnote">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \u201call of them.\u201d There is none among them that acts according to the words of the prophet, who is described here \u201cto be walking in darkness,\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \u201cWho is among you, etc.,\u201d that is, \u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\u201d This is the right explanation, and it is confirmed by the words which follow.',
  u'<span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class="footnote">First, it corresponds to <span>\u05d0\u05e9</span> \u201cfire\u201d in the parallel phrase; secondly, it is connected with the verb <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> \u201cye have kindled.\u201d</i> <span>\u05de\u05d0\u05d6\u05e8\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class="footnote">The verb <span>\u05d0\u05d6\u05e8</span> \u201cto compass about,\u201d governs two accusatives, the one, <span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> \u201csparks,\u201d is the thing which is put round, the other, <span>\u05e0\u05e4\u05e9\u05d1\u05dd</span> \u201cyourselves,\u201d which is understood, is the thing round which it is put By the omission of <span>\u05e0\u05e4\u05e9\u05db\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span>\u05dc\u05de\u05e2\u05e6\u05d1\u05d4 \u05ea\u05e9\u05db\u05d1\u05d5\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span>\u05d5\u05d9\u05e9\u05db\u05d1 \u05d3\u05d5\u05d3</span> \u201cand David slept,\u201d that is, \u201cand David died\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span>\u05e9\u05db\u05d1</span> in this sense.'],
 [u'<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \u201cBehold, I will stand before thee there upon the rock\u201d (Ex. xviii. 6).<sup>1</sup><i class="footnote">By this quotation I. E. intends to prove the use of phrases like \u201cto stand upon the rock,\u201d \u201cto look unto the rock\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class="footnote">This is the literal translation of the Hebrew text; but it is possible that the word <span>\u05e9\u05dd</span> is a superfluous repetition of the word <span>\u05e9\u05c7\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span>\u05de\u05de\u05e0\u05d5 \u05e6\u05d5\u05e8 \u05e9\u05d7\u05e6\u05d1\u05ea\u05dd \u2550 \u05e6\u05d5\u05e8 \u05d7\u05e6\u05d1\u05ea\u05dd</span> \u201cthe rock of which you are hewn,\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span>\u05de\u05e7\u05d1\u05ea</span> <em>The hole</em>. Comp. <span>\u05d5\u05d9\u05e7\u05d1</span> \u201cand bored\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant.',
  u'<span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05db\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span><sup>2</sup><i class="footnote">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\u05ea\u05e9\u05d5\u05d1\u05d1\u05db\u05dd</span> instead of the past <span>\u05d7\u05d5\u05dc\u05dc\u05ea\u05db\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class="footnote">The feminine is here required, and if <span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05d1\u05dd</span> is not a verb, but a noun, the <span>\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span>\u05d4</span> or <span>\u05ea</span> is missing.</i> <span>\u05d5\u05b7\u05d0\u05b2\u05d1\u05c7\u05e8\u05b0\u05db\u05b5\u05d4\u05d5\u05bc</span> <em>And blessed him</em>. The <span>\u05d5</span> has Pathah, because <span>\u05d5\u05d0\u05d1\u05e8\u05db\u05d4\u05d5</span> is future: it means, \u201cI told him that I should bless him;\u201d and so it was. In the same way,',
  u'<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants.',
  u'<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class="footnote">Comp. I. E. on viii. 16 and 20.</i> <span>\u05d0\u05e8\u05e0\u05d9\u05e2</span> <em>I will make to rest</em>. Comp. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> \u201cthe rest\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class="footnote">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \u201cI will do in a moment, without delay.\u201d The first explanation is better.',
  u'<em>Is near</em>, to be seen. <span>\u05d6\u05e8\u05d5\u05e2\u05d9</span> <em>Mine arms</em>, is the subject. <span>\u05e2\u05de\u05d9\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time.',
  u'<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class="footnote">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span>\u05d4\u05e9\u05de\u05d9\u05dd</span> The sky.<sup>7</sup><i class="footnote">A. V., \u201cThe heavens.\u201d\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \u201cthe sky,\u201d (<span>\u05e8\u05e7\u05d9\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span>\u05d4\u05d0\u05e8\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i> for ever.',
  u'<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives.',
  u'<span>\u05e1\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \u201cAnd His righteousness endureth for ever\u201d (Ps. cxii. 8).<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i>',
  u'<span>\u05e2\u05d5\u05e8\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class="footnote">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span>\u05e8\u05d4\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i> Comp. <span>\u05e8\u05d4\u05d1\u05d9\u05dd</span> \u201ctyrants\u201d (Ps. xl. 5; lxxxvii. 4). <span>\u05de\u05d7\u05d5\u05dc\u05dc\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\u201d etc. (Ez. xxix. 3).',
  u'<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span>\u05de\u05d9 \u05ea\u05d4\u05d5\u05dd \u05e8\u05d1\u05d4</span> <em>The waters of the great deep</em>. Repeat <span>\u05d4\u05d8\u05d7\u05e8\u05d1\u05ea</span> \u201cwhich hath dried\u201d before these words. <span>\u05d4\u05e9\u05de\u05d4</span> <em>That hath made</em>. It is in form similar to <span>\u05d4\u05e9\u05d1\u05d4</span> \u201cthat hath returned\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first.',
  u'<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10).',
  u'<em>I am he that comforteth you</em>. The pronouns \u201cI\u201d and \u201cyou,\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class="footnote">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \u201cAnd I have put my words in thy mouth.\u201d</i> comp. \u201cAnd I have put my words in thy mouth\u201d (ver. 16). <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <em>As grass</em>. Comp. <span>\u05d0\u05e9 \u05d0\u05db\u05dc\u05d7</span> \u201cas consuming fire\u201d<sup>13</sup><i class="footnote">A. V., \u201cConsuming fire.\u201d</i> (Deut. iv. 24).',
  u'<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \u201cI gave my back to the smiters\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?',
  u'<span>\u05e6\u05d5\u05e2\u05d4</span> <em>The captive exile</em>. Comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd</span> \u201coppressors.\u201d<sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i> <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201cand they shall oppress them\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class="footnote">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span>\u05dc\u05e2\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \u201cbound;\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \u201cthat he may be loosed.\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.).',
  u'<span>\u05e8\u05e0\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class="footnote">A. V., \u201cWho divided.\u201d</i> Some say that <span>\u05e0\u05e2\u05e8 \u2550 \u05e8\u05d2\u05e2</span> \u201cwho rebuketh,\u201d by metathesis; others compare it with <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Jer. vi. 17), and render it \u201cwho giveth rest;\u201d I approve of this latter explanation. <span><sup>17</sup><i class="footnote">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span>\u05e8\u05d2\u05e2</span>; but indirectly I. E. intended by the words <span>\u05d0\u05d7\u05e8 \u05e9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> to paraphrase the words <span>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> and to indicate that, although placed after <span>\u05e8\u05d2\u05e2</span> they do not express the effect, but rather the cause.</i>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\u201d \u201cSea\u201d and \u201cwaves\u201d are figurative expressions for the oppressors.',
  u'<em>I have covered thee</em> to protect thee against him, \u201cwho was ready to destroy\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span>\u05d9</span> is silent, according to the rule;<sup>18</sup><i class="footnote">The <span>\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class="footnote"><span>\u05dc\u05b4\u05d9\u05b0\u05e1\u05d3</span> is fully corresponding to <span>\u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span>\u05d9</span> mentioned in the preceding note.</i> comp. <span>\u05dc\u05d9\u05e9\u05d5\u05df</span> \u201cto sleep\u201d (Eccl. v. 11).',
  u'<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span>\u05e7\u05d1\u05e2\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span>\u05e7\u05d1\u05e2</span> \u201cto fix\u201d) to the bottom of the vessel. <span>\u05d4\u05ea\u05e8\u05e2\u05dc\u05d4</span> <em>Trembling</em>. Comp. <span>\u05d4\u05e8\u05e2\u05dc\u05d5</span> \u201cthey have been shaken\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span>\u05de\u05e6\u05d9\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cyou may milk out\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class="footnote"><span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span> is perhaps a corruption of <span>\u05e9\u05e8\u05e9\u05d9\u05dd</span> or <span>\u05e4\u05e2\u05dc\u05d9\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span>\u05de\u05e6\u05d9\u05ea</span> s <span>\u05de\u05e6\u05d4</span>, that of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>.</i> The meaning of this figure is, \u201cthou hast received the full measure of evil.\u201d',
  u'<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him.',
  u'<span>\u05d9\u05e0\u05d5\u05d3</span> <em>Shall be sorry</em>. Comp. <span>\u05dc\u05e0\u05d5\u05d3</span> \u201cto mourn\u201d (Job ii. 11). <span>\u05e9\u05ea\u05d9\u05dd \u05d5\u05d2\u05d5\u05d9</span> <em>Two things</em>, etc. \u201cDesolation\u201d and \u201cthe sword\u201d are the same, for desolation accompanies the sword; \u201cdestruction\u201d and \u201cfamine\u201d are likewise the same;<sup>21</sup><i class="footnote">The verse quoted by I. E. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span>\u05db\u05d9 \u05d4\u05e9\u05d5\u05d3 \u05dc\u05e2\u05d5\u05dc\u05dd \u05e2\u05dd \u05d4\u05d7\u05e8\u05d1</span>; it proves only that <span>\u05e9\u05d1\u05d3</span> and <span>\u05d3\u05e2\u05d1</span> are connected together, but it contains nothing concerning the identity of <span>\u05e9\u05d5\u05d3</span> and <span>\u05d7\u05e8\u05d1</span>. The original Hebrew text probably contained also the words <span>\u05d4\u05e9\u05d1\u05e8 \u05d4\u05d5\u05d0 \u05d4\u05e8\u05e2\u05d1</span>, to which the quotation which follows refers.</i> comp. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span>. \u201cand when I have broken the staff of your bread\u201d (Lev. xxvi. 26). Others explain <span>\u05e9\u05ea\u05d9\u05dd</span> \u201cIn pairs.\u201d The evils come unto thee in pairs. <span>\u05d1\u05de\u05d9\u2550\u05de\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident.',
  u'<span>\u05e2\u05d5\u05dc\u05e4\u05d5</span> <em>Have fainted</em>. Comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05e3</span> \u201cand he fainted\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span>\u05ea\u05d5\u05d0</span> A bird.<sup>22</sup><i class="footnote">A. V., \u201cA wild bull.\u201d</i> It is hap. leg. <span>\u05db\u05ea\u05d5\u05d0 \u05de\u05db\u05de\u05e8</span> \u201cAs the bird of the net,\u201d that is, the bird caught in a net. <span>\u05de\u05db\u05de\u05e8</span> <em>Net</em>. Comp. <span>\u05de\u05db\u05de\u05d5\u05e8\u05d9\u05d5</span> \u201ctheir own nets\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \u201cthe fury of the Lord.\u201d',
  u'<em>Hear now</em>, the prophecy which follows in the next verses. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> <em>And drunken with</em>. Supply <span>\u05d7\u05de\u05d4</span> \u201canger,\u201d <span>\u05d0\u05e3</span> \u201cwrath,\u201d or <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils.\u201d<sup>23</sup><i class="footnote">The supplement is deemed necessary by I. E. because <span>\u05e9\u05c1\u05b0\u05db\u05d5\u05bc\u05e8\u05b7\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>',
  u'<span>\u05d9\u05e8\u05d9\u05d1 \u05e2\u05de\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class="footnote">A. V., \u201cThat pleadeth the cause of His people.\u201d</i> Comp. <span>\u05d0\u05dc\u05de\u05e0\u05d4 \u05e8\u05d9\u05d1</span> \u201cthe cause of the widow\u201d (i. 23).',
  u'<span>\u05de\u05d5\u05d2\u05d9\u05da</span> <em>That afflict thee</em>. Comp. <span>\u05d9\u05d2\u05d5\u05df</span> \u201ctrouble.\u201d It is Hiphil of <span>\u05d9\u05d2\u05d4</span>. Comp. <span>\u05d4\u05d5\u05d2\u05d4</span> \u201cHe hath afflicted\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea.'],
 [u'All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \u201cDepart ye,\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \u201cthe uncircumcised and unclean shall no more come unto thee\u201d (ver. 1.); \u201cfor this is as the waters of Noah,\u201d etc. (liv. 1); \u201cthus have I sworn\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class="footnote">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>',
  u'<span>\u05dc\u05d0 \u05d9\u05d5\u05e1\u05d9\u05e3 \u05d9\u05d1\u05d5\u05d0</span> <em>Shall no more come</em>. As to <span>\u05d9\u05d1\u05d5\u05d0</span> and <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> following each other without conjunction, comp: <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201ctalk no more.\u201d The conjunction <span>\u05e9\u05c1\u05b6</span> <span><sup>2</sup><i class="footnote">That is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8</span>; I. E. says <span>\u05e9\u05c1\u05b6</span>, because he is more used to it than to the full form <span>\u05d0\u05e9\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class="footnote">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>',
  u'<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class="footnote">The word \u201ctherefore\u201d does not refer to the remark immediately preceding, but to the words of the text, \u201cShake thyself from the dust,\u201d which imply, that she was lying in the dust.\u2014The words \u201csit down\u201d are to be contrasted with the lying in dust.</i> continues, \u201cArise, sit down;\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation.',
  u'<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you.',
  u'<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span>\u05d1\u05d0\u05e4\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes.',
  u'<span>\u05de\u05d4 \u05dc\u05d9 \u05e4\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class="footnote">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span>\u05d5\u05de\u05e9\u05dc\u05d9\u05d5</span> \u201cAnd they that rule over them,\u201d that is, the princes of Israel, or \u201cHis poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27). <span>\u05d9\u05d4\u05d9\u05dc\u05d9\u05dc\u05d5</span> <em>Ho\u1e87l</em>.<sup>6</sup><i class="footnote">A. V., \u201cMake them to howl.\u201d</i> The <span>\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span>\u05de\u05ea\u05e0\u05d0\u05e5\u2550\u05de\u05e0\u05d0\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span>\u05e0</span> compensates for the omitted <span>\u05ea</span>.<span><sup>7</sup><i class="footnote">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05f4\u05e2</span>, but exceptionally of other verbs.</i></span>',
  u'<em>Therefore my people shall know my name</em> when I shall proclaim, \u201cBehold, it is I.\u201d',
  u'<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \u201cBehold, it is I,\u201d then \u201chow beautiful,\u201d etc. <span>\u05e0\u05d0\u05d5\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span>\u05d0\u05d5\u05d4</span> \u201cto desire.\u201d Comp. <span>\u05ea\u05d0\u05d5\u05d4</span> \u201cdesire.\u201d He who thinks that <span>\u05e0</span> in <span>\u05e0\u05d0\u05d5\u05d5</span> is radical, is mistaken, although the root <span>\u05e0\u05d0\u05d4</span> \u201cto be beautiful\u201d is found in Rabbinical literature.<sup>8</sup><i class="footnote">Comp. the phrase <span>\u05dc\u05da \u05e0\u05d0\u05d4 \u05dc\u05e9\u05d1\u05d7</span> \u201cIt is becoming to praise Thee,\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span>\u05d4\u05e0\u05e0\u05d9</span> \u201cbehold, it is I.\u201d',
  u'<span>\u05e7\u05d5\u05dc \u05e6\u05e4\u05d9\u05da \u05e0\u05e9\u05d0\u05d5 \u05e7\u05d5\u05dc \u05d9\u05d7\u05d3\u05d9\u05d5 \u05d9\u05e8\u05e0\u05e0\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class="footnote">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span>\u05e6\u05d5\u05e4\u05d9\u05dd \u05e9\u05d9\u05e9 \u05dc\u05da</span> \u201cwatchmen that are unto thee\u201d as the explanation of <span>\u05e6\u05d5\u05e4\u05d9\u05da</span> \u201cthy watchmen,\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span>\u05e9\u05d9\u05e9</span> is perhaps a corruption of <span>\u05e9\u05d9\u05dd</span> \u201cappoint,\u201d an <span>\u05e7\u05d5\u05dc \u05e6\u05d5\u05e4\u05d9\u05da</span> is to be translated accordingly: \u201cLet there be the voice of thy own watchmen.\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class="footnote">A. V., \u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \u201cThat thou, Lord, art seen face to face\u201d (Num. xiv. 14).',
  u'<span>\u05e4\u05e6\u05d7\u05d5</span> <em>Break forth</em>. A poetical expression for \u201cspeak.\u201d The word has the same meaning in Arabic.<sup>10</sup><i class="footnote">Comp. I. E. on xiv. 7.</i>',
  u'<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span>\u05d0\u05e4\u05e1\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span>\u05d1\u05d0\u05e4\u05e1\u05d5\u2550\u05d1\u05d0\u05e4\u05e1</span> \u201cin his land\u201d (ver. 4); <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> \u201cand my land\u201d (xlvii. 8).<sup>11</sup><i class="footnote">The phrase <span>\u05d0\u05e0\u05d9 \u05d5\u05d0\u05e4\u05e1\u05d9 \u05e2\u05d5\u05d3</span> is according to this explanation, to be translated \u201cI and my land shall remain for ever.\u201d A. V., \u201cI am, and none else beside me.\u201d According to I. E. \u201cI am, and none besides.\u201d</i> To others the <span>\u05d0</span> is prosthetic; they compare, therefore, <span>\u05d0\u05e4\u05e1</span> with <span>\u05e4\u05d9\u05e1\u05ea</span> \u201ca handful\u201d (Ps. lxxii. 16).<sup>12</sup><i class="footnote">It is difficult to see the connection between <span>\u05e4\u05d9\u05e1\u05ea</span> \u201chandful\u201d and <span>\u05d0\u05e4\u05e1\u05d9</span> \u201cends.\u201d The latter is perhaps according to this translation to be rendered like <span>\u05de\u05b0\u05dc\u05c2\u05d0\u05c7\u05d4\u05bc</span> \u201cthe fulness of\u201d or \u201cthe inhabitants of.\u201d</i> I connect it with <span>\u05de\u05d9 \u05d0\u05e4\u05e1\u05d9\u05dd</span> \u201cwaters to the ankles\u201d (Ez. xlvii. 3).<sup>13</sup><i class="footnote">The meaning of <span>\u05d0\u05e4\u05e1</span> is according to this explanation, \u201cankle\u201d \u201cextremity,\u201d and <span>\u05d0\u05e4\u05e1\u05d9 \u05d0\u05e8\u05e5</span> \u201cthe extremities of the earth,\u201d or \u201cthe ends of the earth.\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class="footnote">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \u201carm of the Lord\u201d by \u201cMessiah.\u201d</i>',
  u'<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \u201cDepart ye\u201d is to indicate that it is to be done immediately. Comp. \u201cTurn in, my lord, turn in to me\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class="footnote">That is from c. l., if we are to consider \u201cthe north\u201d (xlix, 12) and \u201cBabylon\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span>\u05d4\u05d1\u05e8\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span>\u05e8</span> is a guttural letter.<sup>17</sup><i class="footnote">The root of the word is <span>\u05d1\u05e8\u05e8</span>; the one <span>\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span>\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class="footnote">The Law (<span>\u05ea\u05d5\u05e8\u05d4</span>) is called here according to I. E. <span>\u05db\u05dc\u05d9 \u05d9\u05d9</span> \u201cthe vessels\u201d or \u201cthe instruments\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.',
  u'<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class="footnote">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span>\u05d5\u05de\u05d0\u05e1\u05e4\u05db\u05dd</span> \u201cAnd your gatherer,\u201d that is, he who gathers the people scattered by the exile. I however, explain it \u201cand your rereward;\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25).',
  u'The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \u201cmy servant\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \u201che shall see his seed\u201d (liii. 10), \u201che shall prolong his days\u201d (ib.)? This was not in fact the case. Again, \u201cand he shall divide the spoil with the strong\u201d (liii. 12).<sup>20</sup><i class="footnote">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class="footnote"><span>\u05e8\u05d0\u05d9\u05d4 \u05d2\u05de\u05d5\u05e8\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \u201cthe Lord will go before you,\u201d etc., which undoubtedly refers to the Israelites, and is followed by \u201cSing, O barren,\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class="footnote">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \u201cHe is despised and rejected of men,\u201d \u201che was taken from prison and judgment,\u201d \u201cand he made his grave with the wicked,\u201d \u201che shall see his seed, he shall prolong his days.\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \u201c<em>he shall scatter many nations</em>\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \u201cBut I was like a lamb or an ox that is brought to the slaughter\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \u201cmy servant,\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span>\u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05d1\u05d3\u05d9 \u2550 )\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant Israel,\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span>\u05e0\u05e9\u05d0</span> <em>Exalted</em>. It is Niphal.',
  u'<span>\u05e9\u05de\u05de\u05d5</span> <em>Were astonished</em>. Comp. <span>\u05d5\u05e9\u05de\u05de\u05d5</span> \u201cand shall be astonished\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span>\u05db\u05df \u05de\u05e9\u05d7\u05ea \u05de\u05d0\u05d9\u05e9 \u05de\u05e8\u05d0\u05d4\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span>\u05dc\u05d0\u05de\u05e8</span> \u201csaying\u201d before this sentence.<sup>23</sup><i class="footnote">That is, the words \u201cHis visage is so marred more than any man\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \u201cHis visage was,\u201d etc.</i> <span>\u05de\u05e9\u05d7\u05ea</span> <em>Marred</em>. It is an adjective. <span>\u05d5\u05ea\u05d0\u05e8\u05d5</span> <em>And his form</em>. It is in form similar to <span>\u05e8\u05d7\u05d1\u05d5</span> \u201chis breadth\u201d (Exod. xxv. 10).<sup>24</sup><i class="footnote">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span>\u05e8\u05c7\u05d7\u05b0\u05d1\u05bc\ufb4b</span>) the other Holem (<span>\u05ea\u05bc\u05b9\u05d0\u05b2\u05e8\ufb4b</span>); this leads to the conjecture that I. E. read <span>\u05ea\u05bc\u05c7\u05d0\u05b3\u05e8\ufb4b</span>.</i>\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \u201cHas the Jew a mouth, an eye, etc.?\u201d This is the case among Mahometans as well as among Christians.',
  u'<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \u201che will be high and exalted.\u201d As it was true <sup>25</sup><i class="footnote">The words of the Hebrew text are <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05db\u05df \u05d0\u05de\u05ea\u05e0\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05d6\u05de\u05df</span> \u201cas there was a time.\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class="footnote">The Hebrew text has <span>\u05de\u05d4\u05dd</span> \u201cof them\u201d and refers to <span>\u05d4\u05e8\u05d0\u05d9\u05dd</span> \u201cthose that saw them\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span>\u05d9\u05d6\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span>\u05d1\u05e9\u05d1\u05d9\u05dc\u05d5\u2550\u05e2\u05dc\u05d9\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class="footnote">A. V., \u201cShall they see.\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered.'],
 [u'<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?',
  u'<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class="footnote">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class="footnote">A. V., \u201cFor he shall grow up.\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\u2014comp., \u201chis branches shall spread\u201d (Hosea xiv. 7)\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span>\u05d5\u05ea\u05d0\u05e8\u05d5 \u05de\u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd</span> \u201cand his form was marred more than that of the sons of men\u201d (lii. 14). <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05dc\u05d0 \u05e0\u05d7\u05de\u05d3\u05d4\u05d5 \u2550 \u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span> \u201cthere is no beauty, nor do we desire him;\u201d the negation <span>\u05dc\u05d0</span> before <span>\u05de\u05e8\u05d0\u05d4</span>, refers also to <span>\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span>; comp. Prov. xxi. 14.',
  u'<span>\u05d5\u05d7\u05d3\u05dc \u05d0\u05d9\u05e9\u05d9\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class="footnote">A. V., \u201cAnd rejected of men.\u201d</i> <span>\u05de\u05db\u05d0\u05d1\u05d5\u05ea \u05d0\u05d9\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span>\u05d0\u05d9\u05e9</span> is to be compared with the same word in the phrase <span>\u05d9\u05d9 \u05d0\u05d9\u05e9 \u05de\u05dc\u05d7\u05de\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class="footnote">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \u201ca being;\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him.',
  u'<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span>\u05e0\u05d2\u05d5\u05e2</span> <em>Stricken</em>. Comp. <span>\u05e0\u05d2\u05e2</span> \u201cplague\u201d (Lev. xiii. 5). <span>\u05de\u05bb\u05d1\u05bc\u05b5\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \u201cAll we like sheep have gone astray\u201d (ver. 6).',
  u'<span>\u05de\u05d7\u05d5\u05dc\u05dc</span> <em>Slain</em>.<sup>5</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05dc\u05dc</span> \u201cslain\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \u201cthe chastisement of our peace is upon him;\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \u201cAnd there will be a time of trouble\u201d (Dan. xii. 1); moreover, when the angels said, \u201cAll the earth is dwelling in peace;\u201d one of them asked, \u201cHow long wilt Thou not pity Jerusalem ?\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy.',
  u'<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \u201chim smitten of God\u201d (ver. 4), comp. \u201cSurely our fathers have inherited lies,\u201d etc. (Jer. xvi. 14). <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> <em>Hath laid</em>. Lit. \u201cHath caused to meet;\u201d comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2</span> \u201cand he alighted\u201d (Gen. xxviii. 11). <span>\u05e2\u05d5\u05df</span> Lit. \u201ciniquity;\u201d here it means the punishment for the iniquity. Comp. <span>\u05e2\u05d5\u05df</span> \u201cpunishment\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class="footnote">The passage referred to is <span>\u05db\u05d9 \u05dc\u05d0 \u05e9\u05dc\u05dd \u05e2\u05d5\u05df \u05d4\u05d0\u05de\u05e8\u05d9</span> \u201cfor the iniquity of the Amorites is not yet full\u201d (A.V.). It requires, however, to be proved that <span>\u05e2\u05d5\u05df</span> in this passage means \u201cpunishment.\u201d</i> Lam. iv. 6). Some explain <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> \u201che caused to pray;\u201d <span>\u05e2\u05d5\u05df</span> has, according to their opinion, the usual meaning \u201ciniquity;\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \u201cAnd seek the peace of the city,\u201d etc. (Jer. xxix. 7). But <span>\u05e2\u05d5\u05df</span> in this sense, joined with <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class="footnote">If <span>\u05e4\u05d2\u05e2 \u05d1</span> means \u201cto pray to,\u201d the meaning of the Hiphil <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1</span> is, \u201cto cause to pray to,\u201d and also, \u201cto accept the prayer,\u201d if the noun governed by the preposition <span>\u05d1</span> is the same as the subject to the verb <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span>; and <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05e8</span> is to be translated, \u201cHe caused to pray to Himself;\u201d if, therefore, the phrase <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span>\u05e2\u05d5\u05df</span> is neither the one nor the other, since in the latter case, not \u201cthe iniquity\u201d but \u201cthe atonement for the iniquity,\u201d not \u201cthe punishment,\u201d but \u201cthe cancelling of the punishment,\u201d (not <span>\u05e2\u05d5\u05df</span> but <span>\u05db\u05e4\u05e8\u05ea \u05e2\u05d5\u05df</span>) is the object of the prayer.</i>',
  u'<span>\u05e0\u05d2\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \u201cYet he does not open his mouth,\u201d is repeated to express the continuity of this fact.',
  u'<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span>\u05d9\u05e9\u05d5\u05d7\u05d7</span> <em>Shall declare</em>. Comp. <span>\u05e9\u05d9\u05d7</span> \u201cspeak\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \u201cthey were already as cut off out of the land of the living.\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \u201che was slain for our transgressions\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span>\u05dc\u05d4\u05dd\u2550\u05dc\u05de\u05d5</span> \u201cTo them,\u201d that is, \u201cto the Israelites.\u201d',
  u'Some refer this verse to those Israelites that die in exile; others derive <span>\u05d1\u05de\u05ea\u05d9\u05d5</span> from <span>\u05d1\u05de\u05d4</span> \u201chigh place;\u201d comp. <span>\u05d1\u05de\u05ea\u05d9\u05de\u05d5</span> \u201ctheir high places\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span>\u05e7\u05d1\u05e8\u05d5\u2550\u05d1\u05de\u05ea\u05d9\u05d5</span> \u201chis tomb.\u201d <span>\u05e8\u05e9\u05e2\u2550\u05e2\u05e9\u05d9\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class="footnote">A.V., \u201cRich.\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \u201cLet me die with the Philistines\u201d (Jud. xvi. 20). As to <span>\u05d5\u05d9\u05ea\u05df</span> \u201che longed to give;\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i><sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i> comp. <span>\u05d5\u05d9\u05dc\u05d7\u05dd</span> \u201cand he intended to fight\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \u201cbecause he had done no violence.\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span>\u05d1\u05bc\u05c7\u05de\u05d5\u05c2\u05ea</span> does not change in the construct state into <span>\u05d1\u05bc\u05b0\u05de\u05d5\u05c2\u05ea</span>, as is the case in <span>\u05d1\u05bc\u05b0\u05de\u05c2\u05ea\u05c7\u05d9\u05d5</span>, I answer, that this noun has two forms in the plural, like <span>\u05e1\u05e8\u05d9\u05e1</span> \u201cofficer:\u201d <span>\u05e1\u05c7\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Gen. xl. 7); and <span>\u05e1\u05b0\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Est. vi. 14).',
  u'<span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05d0\u05d5\u05c2</span> <em>To bruise him</em>. It is in form similar to <span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05c2</span>, \u201cto speak with him\u201d (Gen. xxxvii. 4). It is Piel. <span>\u05d4\u05d7\u05dc\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span>\u05dc\u05f4\u05d4</span>, but conjugated like a verb <span><sup>10</sup><i class="footnote">The Hiphil of the verb <span>\u05dc\u05f4\u05d0</span> has Hirek in the second syllable followed by <span>\u05d9\u05d0</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d0</span> \u201che called,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05b4\u05d9\u05d0</span>, while the Hiphil of the verb <span>\u05dc\u05f4\u05d4</span> has Kamez followed by <span>\u05d4</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d4</span> \u201che met,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05c7\u05d4</span>. This distinction is, however, not always adhered to: so here <span>\u05d4\u05d7\u05dc\u05b4\u05d9</span>, the apocopated form of <span>\u05d4\u05d7\u05dc\u05b4\u05d9\u05d0</span>, instead of <span>\u05d4\u05d7\u05dc\u05c7\u05d4</span> the root being <span>\u05d7\u05dc\u05d4</span>.</i>;\u05dc\u05f4\u05d0</span> comp. <span>\u05ea\u05d7\u05dc\u05d5\u05d0\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d7\u05dc\u05d4</span> \u201cthe sicknesses which the Lord hath laid upon it\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span>\u05d0\u05dd \u05ea\u05e9\u05d9\u05dd \u05d0\u05e9\u05dd \u05e0\u05e4\u05e9\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class="footnote">A. V., \u201cWhen thou shalt make his soul an offering for sin.\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class="footnote">The corresponding words of the Hebrew text are <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05e9\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span>\u05d9\u05e8\u05d0\u05d4</span>, which was wrongly changed into <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it.',
  u'<span>\u05de\u05e2\u05de\u05dc \u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05d0\u05d4 \u05d9\u05e9\u05d1\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class="footnote">A. V., \u201cHe shall see of the travail of his soul, and shall be satisfied.\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span>\u05e6\u05d3\u05d9\u05e7 \u05e2\u05d1\u05d3\u05d9 \u05dc\u05e8\u05d1\u05d9\u05dd \u05d1\u05d3\u05e2\u05ea\u05d5 \u05d9\u05e6\u05d3\u05d9\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class="footnote">A. V., \u201cShall my righteous servant justify many.\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class="footnote">The passage referred to, \u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow.',
  u'<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span>\u05d1\u05e8\u05d1\u05d9\u05dd</span> <em>with the great</em>\u2014comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8)\u2014to signify \u201cthe prophets,\u201d and understand by <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> <em>the strong</em> \u201cthe patriarchs.\u201d <sup>16</sup><i class="footnote">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span>\u05e8\u05d1\u05d9\u05dd</span> \u201cgreat,\u201d and <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cmighty\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span>\u05de\u05df \u05e2\u05e6\u05d5\u05de\u05d9\u05dd \u2550 \u05d0\u05ea \u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cof the strong;\u201d comp. <span>\u05d0\u05ea \u05d4\u05e2\u05d9\u05e8</span> \u201cfrom the city\u201d (Exod. ix. 29). <span>\u05ea\u05d7\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span>\u05d4\u05e2\u05e8\u05d4</span> <em>He poured out</em>. Some render it, \u201che has discovered;\u201d that is, \u201che has done publicly.\u201d I think it is to be compared with <span>\u05d5\u05ea\u05e2\u05e8</span> \u201cand she emptied\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class="footnote"><span>\u05ea\u05bc\u05b0\u05e2\u05b7\u05e8</span> the apocopated form of <span>\u05ea\u05bc\u05b0\u05e2\u05c7\u05e8\u05b6\u05d4</span> is Piel, <span>\u05d4\u05b6\u05e2\u05b1\u05e8\u05b8\u05d4</span> is Hiphil.</i> and especially with <span>\u05d0\u05dc \u05ea\u05e2\u05e8 \u05e0\u05e4\u05e9\u05d9</span> \u201cdo not pour out my soul\u201d (Psalm cxli. 8), and to be rendered \u201che poured out.\u201d <span>\u05d5\u05d0\u05ea</span> And with. <span>\u05e4\u05e9\u05e2\u05d9\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \u201cthe transgressors,\u201d the heathen nations are meant.<sup>18</sup><i class="footnote">That vexed and illtreated Israel.</i>',
  u'I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class="footnote">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\u2014lxvi., have no inner connexion throughout, and that in this portion <span>\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant\u201d refers to Israel. His own opinion is, that \u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \u201cmy servant,\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \u201cI gave my back to the smiters,\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class="footnote">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>'],
 [u'<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \u201cbarren\u201d and \u201ca woman that did not bear\u201d\u2014the latter attribute being the explanation of the former\u2014because of its small number. <span>\u05e6\u05d4\u05dc\u05d9 ,\u05e4\u05e6\u05d7\u05d9</span>. I have already explained these two words.<sup>1</sup><i class="footnote">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span>\u05dc\u05d0 \u05d7\u05dc\u05d4</span> <em>That didst not travail with child</em>. Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14); repeat <span>\u05e2\u05e7\u05e8\u05d4</span> \u201cO barren\u201d before <span>\u05de\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4 .\u05d7\u05dc\u05d4 \u05dc\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class="footnote">The explanation introduced by the words <span>\u05e2\u05dc \u05d3\u05e2\u05ea \u05e8\u05de\u05f4\u05d4 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da \u05d0\u05de\u05ea</span>, \u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\u201d refers doubtlessly to the words <span>\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4</span>, \u201cthe children of the married woman.\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span>\u05d1\u05e2\u05dc</span>), that is, every nation that has its own king, is meant here by <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> \u201cthe married wife.\u201d<sup>3</sup><i class="footnote">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>',
  u'<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span>\u05d9\u05d8\u05d5</span> <em>Let them stretch forth</em>. Let \u201cthe children of the desolate\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class="footnote">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8</span> \u201cand one said\u201d (Gen. xlviii. 1). <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05db\u05d9</span> <em>Prevent</em><sup>5</sup><i class="footnote">A. V., \u201cSpare not.\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\u2014The restoration of the towns and villages is meant by this figure.',
  u'<span>\u05ea\u05e4\u05e8\u05d5\u05e6\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class="footnote">A. V., \u201cThou shalt break forth.\u201d</i> Comp. <span>\u05d5\u05e4\u05e8\u05e6\u05ea</span> \u201cand thou shalt spread abroad\u201d (Gen. xxviii. 14). Some connect it with <span>\u05e4\u05e8\u05e5</span> \u201cto break forth\u201d<sup>7</sup><i class="footnote">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \u201cthey\u201d refers to <span>\u05d6\u05e8\u05e2\u05da</span> \u201cthy seed.\u201d<sup>8</sup><i class="footnote">I. E. makes this observation, as if to say, that in spite of the change in number (<span>\u05d9\u05d9\u05e8\u05e9</span> sing., <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> pl.) the noun <span>\u05d6\u05e8\u05e2\u05da</span> is the subject to both verbs.</i>',
  u'<span>\u05dc\u05d0 \u05ea\u05d7\u05e4\u05d9\u05e8\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span>\u05d5\u05d7\u05e4\u05e8\u05d4</span> \u201cand shall be confounded\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class="footnote">This is the translation of the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05dc\u05d5\u05ea \u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>; but <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> is rather suspicious; for first, the third person <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span>\u05d2\u05dc\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe stay of the Israelites in Egypt is meant.\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class="footnote"><span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>, according to this explanation, is \u201cthy vigour\u201d or \u201cthe period of thy vigour\u201d\u2014that is, the period of the independence of the Israelites, the opposite of <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span> \u201cthy widowhood,\u201d the period of weakness and bereavement. According to the former explanation, <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> \u201cthy youth\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span>, \u201cthy widowhood,\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence.',
  u'<span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05c2\u05b7\u05d9\u05b4\u05da\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class="footnote"><span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05b9\u05b7\u05d9\u05b4\u05da\u05b0</span> instead of <span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b5\u05da\u05b0 ,\u05e2\u05d5\u05b9\u05e9\u05b9\u05b5\u05da\u05b0</span>.</i> comp. <span>\u05d1\u05bc\u05b0\u05e2\u05e9\u05c7\u05c1\u05d9\u05d5</span> \u201cin Him that made him\u201d (Ps. cxlix. 2); <span>\u05d0\u05dc\u05d4\u05d9\u05dd</span> \u201cGod;\u201d <span>\u05d0\u05d3\u05d5\u05e0\u05d9\u05dd</span> \u201cLord;\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class="footnote">I. E. calls this form <span>\u05d3\u05e8\u05da \u05db\u05d1\u05d5\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span>\u05d1\u05d5\u05e2\u05dc\u05d9\u05da</span> \u201cThine husband\u201d is here used for <span>\u05de\u05dc\u05db\u05da</span> \u201cthy King.\u201d and <span>\u05e2\u05e9\u05d9\u05da</span> \u201cthy Maker\u201d for <span>\u05d0\u05dc\u05d4\u05d9\u05da</span> \u201cthy God.\u201d<sup>13</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05e0\u05d4 \u05d8\u05e2\u05dd \u05d1\u05d5\u05e2\u05dc\u05d9\u05da \u05db\u05de\u05d5 \u05de\u05dc\u05db\u05da \u05d5\u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05de\u05d5</span>. Lit. The meaning of \u201cthy husband\u201d is \u201cthy king and thy God,\u201d as <em>e.g</em>.; in his remark on <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span>\u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span> from <span>\u05de\u05dc\u05db\u05da</span>, and consider it as the explanation of <span>\u05d5\u05e2\u05e9\u05d9\u05da</span>, which is to be supplied; the emended text would be <span>\u05d5\u05e2\u05e9\u05d9\u05da \u05db\u05de\u05d5 \u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\u201d etc., (Zeph. iii. 9).',
  u'<em>As a woman forsaken</em>, etc. \u201cThe reproach of Israel\u2019s widowhood,\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \u201cthy Maker is thy husband,\u201d etc., (ver. 5)\u2014<span>\u05e2\u05e6\u05d5\u05d1\u05ea</span> \u201cgrieved\u201d is an adjective, not a participle, which it resembles in form\u2014the text continues therefore, \u201cthe Lord hath called thee.\u201d<sup>14</sup><i class="footnote">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span>\u05d5\u05d0\u05e9\u05ea \u05e0\u05e2\u05d5\u05e8\u05d9\u05dd \u05db\u05d9 \u05ea\u05de\u05d0\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class="footnote">A. V., \u201cWhen thou wast refused.\u201d</i> thou hast been.',
  u'<span>\u05d1\u05e8\u05d2\u05e2</span> <em>For a moment</em>. The preposition <span>\u05d1</span> is here pleonastic as in <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span> \u201cat the beginning\u201d <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05e0\u05d4</span> \u201cat first.\u201d<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05df</span>; but since this word has the meaning \u201cin the first month,\u201d it is to be emended into <span>\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span>, \u201cat first;\u201d comp. I. E. on i. 26.\u2014The <span>\u05d1</span> in <span>\u05d1\u05e8\u05d2\u05e2</span> may justly be considered as superfluous, since <span>\u05e8\u05d2\u05e2</span> is here used as a noun, and the accusative without the preposition <span>\u05d1</span> would likewise express the duration of time. This is not the case with <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span>, which without the preposition is a noun, \u201cthe beginning;\u201d with the preposition it is an adverb meaning \u201cat first.\u201d</i> Some say that the meaning of <span>\u05e8\u05d2\u05e2</span> is \u201crebuke;\u201d comp. <span>\u05e8\u05d5\u05d2\u05e2</span> \u201cwho rebuketh.\u201d<sup>17</sup><i class="footnote">A. V., \u201cThat divided.\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class="footnote">By the parallelism <span>\u05e8\u05d2\u05e2</span> is the opposite of <span>\u05e8\u05d7\u05de\u05d9\u05dd</span> \u201cmercy.\u201d</i>',
  u'<span>\u05d1\u05e9\u05e6\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \u201cI hid my face for a moment.\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness.',
  u'<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class="footnote">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \u201cNeither will I again smite any more every thing living as I have done,\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class="footnote">I. E. could better refer to the same word <span>\u05e7\u05e6\u05e3</span> \u201cwrath,\u201d used before (ver. 8).</i>',
  u'<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05dc\u05de\u05da</span> \u201cthy peace,\u201d instead of <span>\u05e9\u05dc\u05de\u05d9</span> \u201cmy peace.\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span>\u05ea\u05de\u05d5\u05d8\u05d9\u05e0\u05d4</span> <em>Shall be removed</em>. It is the same form as <span>\u05ea\u05e9\u05d5\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span>\u05e2\u05f4\u05d5</span> has two forms.<sup>22</sup><i class="footnote"><span>\u05e0\u05c7\u05d4</span> with preceding Sheva, and <span>\u05e0\u05c7\u05d4</span> with preceding Segol (<span>\u2013\u05b6\u05d9</span>); <em>e.g</em>., <span>\u05ea\u05bc\u05c7\u05e9\u05b9\u05c1\u05d1\u05b0\u05e0\u05c7\u05d4</span> and <span>\u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span></i>',
  u'<span>\u05e1\u05d5\u05e2\u05e8\u05d4</span> \u201cTempestuous;\u201d comp. <span>\u05e1\u05d5\u05e2\u05e8</span> (Jon. i. 11); or \u201cTossed with tempest.\u201d Jerusalem is meant.<sup>22a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05d9\u05d0 \u05d6\u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>; either <span>\u05d5\u05d4\u05d9\u05d0</span> or <span>\u05d6\u05d0\u05ea</span> is superfluous, or <span>\u05d1\u05ea</span> is to be read instead of <span>\u05d6\u05d0\u05ea</span>.</i> <span>\u05e4\u05d5\u05da</span> A precious stone of black colour. Some think that it is the same as <span>\u05e0\u05e4\u05da</span>, \u201can emerald\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span>\u05e1\u05e4\u05d9\u05e8\u05d9\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class="footnote">Saadiah is of opinion that <span>\u05e1\u05e4\u05d9\u05e8</span> signifies a stone of white colour, because of the expression <span>\u05dc\u05d1\u05e0\u05ea \u05d4\u05e1\u05e4\u05d9\u05e8</span>, \u201cthe white colour of the sapphire\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \u201cthe pavement of a sapphire stone,\u201d and infers, by means of the rule of parallelism, that <span>\u05e1\u05e4\u05d9\u05e8</span> has the same colour as <span>\u05e4\u05e0\u05d9\u05e0\u05d9\u05dd</span>, of which the verb <span>\u05d0\u05d3\u05de\u05d5</span> \u201cthey are red\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7).',
  u'<span>\u05db\u05d3\u05db\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span>\u05d5\u05e9\u05de\u05e9\u05ea\u05d9\u05da</span> <em>And thy windows</em>. It is derived from <span>\u05e9\u05de\u05e9</span> \u201csun.\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class="footnote"><span>\u05e9\u05de\u05e9\u05d4</span> is the name of the aperture through which the sunlight (<span>\u05e9\u05de\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span>\u05d9\u05e9\u05d9\u05de\u05d5 \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d5\u05d4\u05df \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span>\u05d5\u05d4\u05df \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d9\u05e9\u05d9\u05de\u05d5 \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span> \u201cand these are transparent things which are put in the windows.\u201d</i> in stately palaces. <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class="footnote">A. V., \u201cAnd thy gates.\u201d</i> And the windows of thy gates.<sup>26</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05d4\u05dd \u05d4\u05de\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span>\u05d5\u05d4\u05dd</span> \u201cand these\u201d could refer; secondly, <span>\u05e9\u05de\u05e9\u05d5\u05ea</span> is derived from <span>\u05e9\u05de\u05e9</span> \u201csun,\u201d and not from the verb <span>\u05e9\u05de\u05e9</span> \u201cto serve\u201d or \u201cto attend;\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u0597 \u05e9\u05de\u05e9\u05d5\u05ea \u05e9\u05e2\u05e8\u05d9\u05da \u05d5\u05d4\u05df \u05d4\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>. The translation is based on this suggestion.</i> <span>\u05d0\u05e7\u05d3\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span>\u05d0</span> is prosthetic; comp. <span>\u05e7\u05d3\u05d7\u05d4</span> \u201cis kindled\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value.',
  u'<span>\u05dc\u05de\u05d5\u05d3\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class="footnote">Comp. c. iii., Note 5.</i> and is used as a synonym of <span>\u05ea\u05dc\u05de\u05d9\u05d3</span> \u201cpupil.\u201d <span>\u05d5\u05e8\u05d1</span> <em>And great shall be</em>. It is a verb; the <span>\u05d5</span> turns the past into the future.',
  u'<span>\u05ea\u05db\u05e0\u05e0\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span>\u05ea</span> is omitted and compensated by the Dagesh in the <span>\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05db\u05d9\u05dd</span> \u201cthe kings\u201d of the Hebrew text is perhaps a corruption of <span>\u05d4\u05de\u05dc\u05db\u05d5\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power.',
  u'<span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span>. According to R. Jonah: \u201cthey will surely gather together;\u201d comp. <span>\u05de\u05de\u05d2\u05d5\u05e8\u05d5\u05ea</span> \u201cbarns,\u201d<sup>28</sup><i class="footnote">Lit., \u201cthe places where the corn is gathered together.\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \u201cIs it possible, that any alliance should be made except with my permission ?\u201d (The alliance between Gog and Magog is here referred to.) \u201cHe who is now thy ally, and will then become thy enemy, will fall.\u201d<sup>29</sup><i class="footnote">This explanation seems to be based on the meaning of the two prepositions <span>\u05d0\u05ea\u05da</span> and <span>\u05d0\u05ea ;\u05e2\u05dc\u05d9\u05da</span> \u201cwith\u201d indicates alliance, friendship; <span>\u05e2\u05dc</span> \u201cagainst,\u201d enmity and war.</i> I take <span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span>\u05e2\u05dc\u05d9\u05da \u05d9\u05e4\u05d5\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class="footnote">A. V., \u201cShall fall for thy sake.\u201d</i> The verb <span>\u05e0\u05e4\u05dc</span> has here the same meaning as in <span>\u05d0\u05dc \u05d4\u05db\u05e9\u05d3\u05d9\u05dd \u05d0\u05ea\u05d4 \u05e0\u05d5\u05e4\u05dc</span> \u201cthou fallest away to the Chald\u04d5ans\u201d (Jer. xxxvii. 13); and in <span>\u05e2\u05dc \u05e4\u05e0\u05d9 \u05db\u05dc \u05d0\u05d7\u05d9\u05d5 \u05e0\u05e4\u05dc</span> \u201che surrendered to all his brethren\u201d (Gen. xxv. 18); namely: \u201cto submit to the authority of.\u201d<sup>31</sup><i class="footnote">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span>\u05e0\u05e4\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \u201cto surrender,\u201d is not even mentioned there.</i>',
  u'<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span>\u05d5\u05de\u05d5\u05e6\u05d9\u05d0 \u05db\u05dc\u05d9 \u05dc\u05de\u05e2\u05e9\u05d4\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class="footnote">A. V., \u201cAn instrument for his work.\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith.',
  u'<span>\u05d9\u05d5\u05e6\u05e8 \u05e2\u05dc\u05d9\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span>\u05d9\u05d5\u05e6\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span>\u05d9\u05d5\u05e1\u05e8</span> \u201cis taken away,\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \u201cany weapon,\u201d etc.<sup>33</sup><i class="footnote">This same opinion, that the phrase \u201cevery tongue,\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \u201cIt is a figurative expression.\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land.'],
 [u'<span>\u05d4\u05d5\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class="footnote">As to the verb \u201cto eat\u201d being used in a figurative sense, signifying \u201cto learn,\u201d \u201cto perceive.\u201d</i> \u201cEat this roll,\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class="footnote">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class="footnote">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\u2019s Song ii. 4.\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>',
  u'<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class="footnote">By the term <span>\u05d7\u05db\u05de\u05d5\u05ea \u05e0\u05db\u05e8\u05d9\u05d5\u05ea</span> \u201cprofane science,\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span>\u05d1\u05d3\u05e9\u05df</span> <em>In fatness</em>. Comp. <span>\u05d3\u05e9\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class="footnote">A second explanation is indicated by I. E. in the additional words <span>\u05d0\u05d5 \u05d8\u05e2\u05de\u05d5</span> \u201cor its meaning is;\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span>\u05d0\u05d5 \u05d8\u05e2\u05dd</span>; the two words have therefore been omitted in the translation.</i>',
  u'<span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span>\u05e1\u05d5\u05e8\u05d4 \u05d0\u05dc\u05d9</span> \u201cturn in to me\u201d (Jud. iv. 18).<sup>6</sup><i class="footnote"><span>\u05d4\u05dc\u05da</span> \u201cto go\u201d signifies removal from the place of him that speaks, <span>\u05d1\u05d5\u05d0</span> \u201cto come,\u201d approach to it. The preposition <span>\u05d0\u05dc\u05d9</span> demands the verb <span>\u05d5\u05d1\u05d5\u05d0\u05d5</span>, while the verb <span>\u05d5\u05dc\u05db\u05d5</span> demands <span>\u05de\u05de\u05e0\u05d9</span>; I. E. therefore explains the words <span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> as an elliptical phrase, meaning, \u201cand go from your place and come unto me.\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \u201cmy mercy will I keep for him for evermore,\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \u201cDavid\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \u201cIsrael\u201d for the same reason;<sup>7</sup><i class="footnote">See I. E. on xlix. 3.</i> and the meaning of <span>\u05d4\u05e0\u05d0\u05de\u05e0\u05d9\u05dd \u05d7\u05e1\u05d3\u05d9 \u05d3\u05d5\u05d3</span> is in that case: \u201cfor the kindness of Messiah is sure.\u201d<sup>8</sup><i class="footnote">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span> \u201can everlasting covenant.\u201d According to the first explanation the \u201ceverlasting covenant\u201d promised here, is compared with \u201cthe everlasting covenant\u201d which God made with King David.</i> This explanation is supported by the next verse.',
  u'<em>Behold, I have given him</em>, namely, Messiah. <span>\u05dc\u05d0\u05de\u05d9\u05dd</span> \u201cThe people,\u201d the <span>\u05dc</span> being radical; or \u201cto the people,\u201d the <span>\u05dc</span> being a preposition.<sup>9</sup><i class="footnote">There are in Hebrew two words which signify \u201cnation,\u201d namely: <span>\u05d0\u05b9\u05dd</span> and <span>\u05dc\u05d0\u05b9\u05dd</span>; pl. <span>\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (Ps. cxvii. 1) and <span>\u05dc\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span>\u05d5\u05de\u05e6\u05d5\u05d4</span> And one that issues commands.<sup>10</sup><i class="footnote">This remark appears to be quite superfluous, since <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b5\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span>, but the construct state of the noun <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span> \u201ccommander.\u201d See Kimchi ad locum.</i>',
  u'<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \u201cI called my servant,\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class="footnote">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span>\u05e4\u05d0\u05e8\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class="footnote">The regular form of the two verbs is: <span>\u05e2\u05c7\u05e0\u05b0\u05da\u05b8 ,\u05e4\u05bc\u05b0\u05d0\u05b5\u05e8\u05b0\u05da\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span>\u05e2\u05c7\u05e0\u05c7\u05da\u05b0</span> \u201cHe hath answered thee\u201d (xxx. 19).',
  u'<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class="footnote">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \u201cwhile the decree is not yet resolved upon:\u201d in a similar way the phrase, \u201cwhile He is near\u201d is to be explained, namely, \u201cwhile He permits His glory to rest upon the temple.\u201d<sup>14</sup><i class="footnote">The words <span>\u05e8\u05de\u05d6 \u05dc\u05e9\u05db\u05d9\u05e0\u05d4 \u05e9\u05d4\u05d9\u05d0 \u05d1\u05de\u05e7\u05d3\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \u201cwhile the decree is not yet resolved upon.\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span>\u05d0\u05d5</span> \u201cor\u201d before <span>\u05e8\u05de\u05d6</span> has been dropped; and have restored it in the translation.</i>',
  u'<em>Let the wicked forsake</em>, etc. This is the explanation of \u201cSeek ye the Lord,\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span>\u05d5\u05d0\u05d9\u05e9 \u05d0\u05d5\u05df \u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span>\u05d9\u05e2\u05d6\u05d1</span> \u201clet him forsake.\u201d The principal points, \u201cthe thought and the deed\u201d are mentioned by the prophet.<sup>15</sup><i class="footnote">According to I. E. <span>\u05d3\u05e8\u05da</span> signifies the way of action, the practice, contrasted with <span>\u05de\u05d7\u05e9\u05d1\u05d4</span> \u201cthought,\u201d \u201cplan.\u201d</i> <em>He will abundantly pardon</em> the iniquities.',
  u'<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19).',
  u'<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class="footnote">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span>\u05de\u05e9\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span>\u05db\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>',
  u'<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater.',
  u'<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets.',
  u'<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class="footnote">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \u201cAnd they shall bring all your brethren upon horses,\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class="footnote">To the Babylonian exile and the Roman exile.</i> <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class="footnote">Comp. Dan. ii. 35, v. 19.</i> <span>\u05d5\u05de\u05d7\u05d4</span> \u201cand shall reach\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class="footnote">The two verbs compared by I. E. are not the same, the one is <span>\u05dc\u05f4\u05d4</span>, the other <span>\u05dc\u05f4\u05d0</span>; but <span>\u05d0</span> and <span>\u05d4</span> interchange. The word <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> before <span>\u05d5\u05de\u05d7\u05d4</span> seems to be a corruption of <span>\u05d5\u05de\u05d2\u05d6\u05e8\u05ea\u05d5</span>; since <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> is not derived from <span>\u05de\u05d7\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span>\u05de\u05d7\u05d0</span>, \u201cto join,\u201d \u201cto clap,\u201d or \u201cto strike.\u201d</i>',
  u'<span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e5</span> <em>The thorn</em>. Comp. <span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> \u201cthe thorns\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span>\u05e1\u05e8\u05e4\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class="footnote">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>'],
 [u'<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \u201csalvation is near to come.\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins.',
  u'<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> <em>From polluting it</em>. It is certain that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> indicates the feminine gender;<sup>1</sup><i class="footnote">It is generally believed that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> is radical and that it is formed from <span>\u05e9\u05d1\u05ea</span>, like <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05c7\u05d1</span> \u201cthief\u201d from <span>\u05d2\u05bc\u05c7\u05e0\u05b7\u05d1</span> \u201cto steal.\u201d I. E. either derives the word from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto rest,\u201d or believes that one <span>\u05ea</span> has been dropped.</i> the masculine pronoun <span>\u05d5\u05b9</span> refers to the masculine noun <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d which may be supplied before <span>\u05e9\u05d1\u05ea</span>, or to the verbal noun <span>\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05bc\u05e8</span> implied in the verb <span>\u05e9\u05c1\u05b9\u05de\u05b5\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class="footnote">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span>\u05d5\u05b9</span> in <span>\u05d5\u05ea\u05e6\u05e4\u05e0\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span>\u05e9\u05e0\u05d9 \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd</span> \u201cthe two men;\u201d it is therefore explained to refer to the noun <span>\u05dc\u05e7\u05d7</span> \u201cthe taking\u201d contained in the verb <span>\u05d5\u05ea\u05e7\u05d7</span> \u201cand she took,\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span>\u05ea\u05e7\u05d5\u05dd</span> (Prov. xv. 22) is <span>\u05e2\u05e6\u05d4</span> \u201ccounsel,\u201d which is contained in the participle <span>\u05d9\u05d5\u05e2\u05e6\u05d9\u05dd</span> \u201cthey that give counsel.\u201d The masculine suffix <span>\u05d5\u05b9</span> in <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> is in the same way explained to refer to the masculine noun <span>\u05e9\u05de\u05d5\u05e8</span> \u201cthe keeping,\u201d contained in the participle <span>\u05e9\u05de\u05e8</span> \u201cwho keepeth.\u201d</i> compare the remark of R. Moses Hakkohen on <span>\u05d5\u05b7\u05ea\u05bc\u05b4\u05e6\u05b0\u05e4\u05bc\u05b0\u05e0\u05d5\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \u201cthe taking;\u201d<sup>3</sup><i class="footnote">A. V., \u201cAnd hid them.\u201d</i> compare also <span>\u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05e2\u05e6\u05d4 \u05ea\u05e7\u05d5\u05dd \u2550 \u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05ea\u05e7\u05d5\u05dd</span>, \u201cin the multitude of counsellors it is established\u201d<sup>4</sup><i class="footnote">A. V., \u201cBut in multitude of counsellors they (the purposes <span>\u05de\u05d7\u05e9\u05d1\u05d5\u05ea</span>) are established.\u201d</i> (Prov. xv. 22), the word <span>\u05e2\u05e6\u05d4</span> being supplied.',
  u'<em>The son of the stranger</em>. The true proselytes. <span>\u05d4\u05b7\u05e0\u05bc\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span>\u05d4</span>, which is here equivalent to the relative <span>\u05d0\u05e9\u05e8</span> \u201cthat;\u201d comp. <span>\u05d4\u05d4\u05dc\u05d1\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24)<sup>5</sup><i class="footnote">The past of the Niphal of <span>\u05dc\u05d5\u05d4</span> is <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span>, the participle <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05b6\u05d4</span> m., <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> f. Because of the preceding <span>\u05d1\u05df \u05d4\u05e0\u05db\u05e8</span> the masculine is here required, and <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> is consequently the past, third person masculine; the <span>\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9\u2550\u05d9\u05d1\u05d3\u05d9\u05dc\u05b7\u05e0\u05d9</span> \u201cThe Lord will separate me.\u201d Comp. <span>\u05d9\u05d0\u05d4\u05d1\u05b7\u05e0\u05d9</span> \u201c(my husband) will love me\u201d (Gen. xxix. 32).<sup>6</sup><i class="footnote">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05b4\u05d9\u05dc\u05b7\u05e0\u05b4\u05d9</span> instead of <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children.',
  u'<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class="footnote">The words \u201con account of God having rested on that day\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord.',
  u'<span>\u05d9\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13.',
  u'<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \u201cthe sons of the strangers,\u201d because they are the last named (ver. 3). Comp. \u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments.',
  u'<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41).',
  u'<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class="footnote">The words of the Hebrew text are: <span>\u05db\u05d9 \u05d0\u05dd \u05e2\u05dc\u05d5 \u05de\u05d1\u05d1\u05dc \u05d5\u05de\u05e2\u05d9\u05dc\u05dd \u05d5\u05de\u05d0\u05e9\u05d5\u05e8</span>. It is impossible to make sense of these words; <span>\u05d0\u05dd</span> is probably the cause of the confusion, and if we replace it by <span>\u05d4\u05dd</span>, \u201cthey,\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \u201cthe outcasts of Israel\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span>\u05d0\u05dd</span> into <span>\u05e2\u05de\u05d4\u05dd</span> \u201cwith them;\u201d and to translate the phrase thus: \u201cFor people of Babylon, Elam, Assyria went up with them\u201d (the Israelites). The remark would in that case not explain the expression \u201coutcasts of Israel,\u201d but the word <span>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span><sup>8a</sup><i class="footnote"><span>\u05d5\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span> of the Hebrew text is probably a corruption of <span>\u05d5\u05f4\u05f4\u05d5 \u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>.</i>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>, \u201cthat are gathered unto him,\u201d refers to Israel.',
  u'<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span>\u05d0\u05ea\u05d9\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span>\u05d0\u05ea\u05d4</span> \u201cto come;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4</span>, \u201cand He came\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other.',
  u'<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span>\u05dc\u05e0\u05d1\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span>\u05d4\u05d6\u05d9\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class="footnote">A. V., \u201cSleeping.\u201d</i> It is hap. leg.; the <span>\u05d4</span> is radical as in <span>\u05d4\u05d5\u05e8\u05d5 \u05d5\u05d4\u05e0\u05d5</span> \u201cconceiving and uttering\u201d (lix. 13).<sup>10</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05d5\u05e8\u05d9\u05dd \u05d5\u05d4\u05d5\u05d2\u05d9\u05dd</span>; but since those words do not occur in the Bible, the words <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span> have been substituted for them. I. E. read perhaps <span>\u05d4\u05e8\u05d9\u05dd \u05d5\u05d4\u05d2\u05d9\u05dd</span> instead of <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span>.</i> The participle Hiphil has always <span>\u05de</span> at the beginning.\u2014R. Jonah says that the Targum renders <span>\u05d4\u05d6\u05d9\u05dd</span> by <span>\u05e0\u05d9\u05d9\u05de\u05d9\u05df</span> \u201cslumbering,\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class="footnote">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \u201cthe slumberers.\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea.',
  u'<span>\u05e2\u05d6\u05d9 \u05e0\u05e4\u05e9</span> <em>Greedy</em>. The word <span>\u05e0\u05e4\u05e9</span> is mostly used in Scripture to express the \u201cappetitive soul;\u201d<sup>12</sup><i class="footnote">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span>\u05e0\u05e4\u05e9</span>, \u201csoul,\u201d are mentioned there; one of them, which is mostly understood by <span>\u05e0\u05e4\u05e9</span>, is <span>\u05e0\u05e4\u05e9 \u05d4\u05e6\u05d5\u05de\u05d7\u05ea</span> or <span>\u05e0\u05e4\u05e9 \u05d4\u05de\u05ea\u05d0\u05d5\u05d4</span>, \u201cthe vegetative or appetitive soul.\u201d</i> comp. <span>\u05d5\u05e0\u05e4\u05e9\u05d5 \u05de\u05d0\u05db\u05dc \u05ea\u05d0\u05d5\u05d4</span> \u201cand his soul (abhorreth) dainty meat\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span>\u05e2\u05d6\u05d5\u05ea \u05e0\u05e4\u05e9</span> \u201cgreediness;\u201d<sup>12a</sup><i class="footnote">Lit., \u201cStrength of appetite.\u201d</i> \u201cthey can never have enough.\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span>\u05d4\u05d1\u05d9\u05df</span> <em>Understand</em>. It is infinitive. <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span>\u05de\u05d4 \u05d1\u05e6\u05e2</span> \u201cwhat profit is there\u201d (Ps. xxx. 10). <span>\u05de\u05e7\u05e6\u05d4\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class="footnote">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span>\u05d0\u05d9\u05e9</span>, and also <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> are preceding. The similar phrase, <span>\u05db\u05dc \u05d4\u05e2\u05dd \u05de\u05e7\u05e6\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span>\u05de\u05e7\u05e6\u05d4\u05d5</span>, \u201ceveryone, from whatever quarter he might come.\u201d</i>',
  u'<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \u201cCome, let us buy wine.\u201d <span>\u05d5\u05e0\u05e1\u05d1\u05d0\u05d4 \u05e9\u05db\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class="footnote"><span>\u05de\u05e9\u05db\u05e8</span> in the Hebrew text is probably a corruption of <span>\u05e0\u05e9\u05ea\u05db\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span>\u05e1\u05d1\u05d0</span> means \u201cto drink too much.\u201d Comp. I. E. on Deut. xxi. 20.\u2014To explain <span>\u05e9\u05db\u05e8</span> by <span>\u05de\u05e9\u05db\u05e8</span> \u201cof strong drink\u201d would be wrong, since <span>\u05e1\u05d1\u05d0</span> does not govern the preposition <span>\u05de\u05df</span> \u201cof;\u201d and would not be supported by the phrase quoted.</i> Comp. <span>\u05e1\u05d1\u05d0\u05d9 \u05d9\u05d9\u05df</span> \u201cwine-bibbers\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span>\u05d9\u05ea\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting.'],
 [u'<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city.',
  u'<span>\u05d9\u05d1\u05d0 \u05e9\u05dc\u05d5\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \u201cThou shalt die in peace\u201d (Jer. xxxiv. 5); \u201cAnd thou shalt go to thy fathers in peace\u201d (Gen. xv. 15). <span>\u05d9\u05e0\u05d5\u05d7\u05d5 \u05e2\u05dc \u05de\u05e9\u05db\u05d1\u05d5\u05ea\u05dd \u05d4\u05dc\u05da \u05e0\u05db\u05d7\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class="footnote">A. V., \u201cThey shall rest in their beds, each one walking in his uprightness.\u201d</i> Comp. <span>\u05d0\u05d7\u05e8\u05d9 \u05d9\u05d9 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05ea\u05dc\u05db\u05d5</span> \u201cye shall walk after the Lord your God\u201d (Deut. xiii. 5). Some explain the verse thus: \u201cPeace and tranquillity shall come to them, and they that walk,\u201d etc.<sup>2</sup><i class="footnote">According to the first explanation <span>\u05d1\u05e9\u05dc\u05d5\u05dd \u2550 \u05e9\u05dc\u05d5\u05dd</span> \u201cin peace,\u201d and the subject <span>\u05d4\u05e6\u05d3\u05d9\u05e7</span> \u201cthe righteous\u201d must be supplied, which is the subject to <span>\u05d9\u05d1\u05d0</span> as well as to <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>; to the latter in a collective sense. According to the second explanation <span>\u05e9\u05dc\u05d5\u05dd</span> is the subject to <span>\u05d9\u05d1\u05d5\u05d0</span>, and <span>\u05e9\u05dc\u05d5\u05dd</span> together with <span>\u05d4\u05e9\u05e7\u05d8</span> \u201ctranquillity\u201d (which must be supplied), the subject to the plural form <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>, \u201cthey shall rest.\u201d But whence we have to get the supplementary <span>\u05d4\u05e9\u05e7\u05d8</span> is not explained.</i> <span>\u05e0\u05b4\u05db\u05b0\u05d7\u05d5\u05b9 \u2550 \u05e0\u05b0\u05db\u05b9\u05d7\u05d5\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class="footnote">I. E. supposes here the form <span>\u05e0\u05b9\u05db\u05b7\u05d7 \u2550 \u05e0\u05b6\u05db\u05b7\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>',
  u'<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span>\u05d1\u05e0\u05d9 \u05e2\u05d5\u05e0\u05e0\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span>\u05d5\u05e2\u05e0\u05e0\u05d9\u05dd</span> \u201cand sorcerers\u201d (ii. 6). <span>\u05d6\u05e8\u05e2 \u05de\u05e0\u05d0\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class="footnote"><span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> is either an elliptical phrase \u201cand of her that is a whore\u201d or a noun (<span>\u05d6\u05d5\u05e0\u05d4 \u2550 \u05ea\u05d6\u05e0\u05d4</span>) with the prefix <span>\u05d5\u05b0\u05d4\u05b7 \u2550 \u05d5\u05b7</span> \u201cand the.\u201d</i> The sense of the whole is: Men and women, both are bad.',
  u'<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us.',
  u'<span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd \u05d1\u05d0\u05dc\u05d9\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class="footnote">The noun <span>\u05d0\u05dc\u05d9\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd</span> \u201cWho are conceived,\u201d similar in form to <span>\u05d4\u05e0\u05e6\u05d1\u05d9\u05dd</span> \u201cthat stood\u201d (Gen. xlv. 1), is the Niphal of <span>\u05d9\u05d7\u05dd</span> \u201cto conceive;\u201d comp. <span>\u05d1\u05db\u05dc\u05bc \u05d9\u05b7\u05d7\u05b5\u05dd</span> \u201cwhensoever (the stronger cattle) did conceive\u201d (Gen. xxx. 41). This expression is the description of \u201cchildren of transgression\u201d (ver. 4); comp., \u201cAnd in sin did my mother conceive me\u201d (Ps. li. 7). <span>\u05e9\u05d7\u05d8\u05d9 \u05d4\u05d9\u05dc\u05d3\u05d9\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span>\u05d5\u05d0\u05e9\u05d7\u05d8</span> \u201cand I pressed\u201d<sup>5</sup><i class="footnote">I. E. read <span>\u05e9\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span> instead of <span>\u05e9\u05c1\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children.',
  u'<span>\u05d1\u05d7\u05dc\u05e7\u05d9</span> <em>Among the smooth stones</em>. Comp. <span>\u05d7\u05dc\u05d5\u05e7\u05d9 \u05d0\u05d1\u05e0\u05d9\u05dd</span> \u201csmooth stones\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span>\u05d0\u05e0\u05d7\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class="footnote">A. V., \u201cShould I receive comfort in these ?\u201d</i> the evil with which I intend to afflict thee. Some consider <span>\u05d0\u05e0\u05d7\u05dd</span> to be Hithpael and explain it: \u201cCould I receive comfort?\u201d But it is not necessary to depart from the usual meaning of <span><sup>7</sup><i class="footnote">\u201cShall I alter my mind ?\u201d \u201cShall I regret ?\u201d Comp. I. E. on Gen. vi. 6.</i>.\u05d0\u05b6\u05e0\u05bc\u05c7\u05d7\u05b5\u05dd</span>',
  u'<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly.',
  u'<em>Behind the doors also</em>, etc., that is, also privately. <span>\u05d6\u05db\u05e8\u05d5\u05e0\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class="footnote">A. V., \u201cThy remembrance.\u201d</i> Comp. <span>\u05d5\u05d6\u05db\u05e8\u05d5</span> \u201cthe scent thereof\u201d (Hos. xiv. 8); <span>\u05d0\u05d6\u05db\u05e8\u05ea\u05d4</span> \u201ca sweet savour\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span>\u05d2\u05dc\u05d9\u05ea \u05de\u05d0\u05ea\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class="footnote">A. V., \u201cThou hast discovered thyself to another than me.\u201d</i> who covered thee.<sup>9a</sup><i class="footnote">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span>\u05d5\u05ea\u05db\u05e8\u05ea</span> is here used instead of <span>\u05d5\u05ea\u05db\u05e8\u05ea\u05d9</span> as <span>\u05d5\u05ea\u05d5\u05db\u05dc</span> instead of <span>\u05d5\u05ea\u05d5\u05db\u05dc\u05d9</span> \u201cthou couldest\u201d (Jer. iii. 5). <span>\u05d5\u05ea\u05db\u05e8\u05ea \u05dc\u05da \u05de\u05d4\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span>\u05d0\u05d4\u05d1\u05ea \u05de\u05e9\u05db\u05d1\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class="footnote">A. V., \u201cThou lovedst their bed.\u201d</i> whom thou desiredst to lie with thee. <span>\u05d9\u05d3 \u05d7\u05d6\u05d9\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class="footnote">A. V., \u201cWhere thou sawest it.\u201d</i> It has the same meaning as <span>\u05d1\u05db\u05dc \u05de\u05e7\u05d5\u05dd \u05d0\u05e9\u05e8 \u05ea\u05e8\u05d0\u05d4</span> \u201cin every place, which thou seest\u201d (Deut. xii. 13).',
  u'<span>\u05d5\u05ea\u05e9\u05e8\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class="footnote">A. V., \u201cAnd thou wentest.\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class="footnote">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> \u201cand thou gavest a present,\u201d comp. <span>\u05d5\u05ea\u05e9\u05d5\u05e8\u05d4</span> \u201cand a present\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class="footnote">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \u201cHannagid\u201d means \u201cthe prince,\u201d and is a title given to men of distinction.</i> derives <span>\u05ea\u05e9\u05d5\u05e8\u05d4</span> from <span>\u05e9\u05d5\u05e8</span> \u201cto see,\u201d and explains it to signify \u201cthe fees for the vision and prophecy;\u201d according to this explanation <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> may be compared with <span>\u05d0\u05e9\u05d5\u05e8\u05e0\u05d5</span> \u201cI shall see him\u201d (Num. xxiv. 17), and explained \u201cthou didst go to see him.\u201d <em>With oil</em>. Oil was exported from Palestine. <span>\u05e6\u05d9\u05e8\u05d9\u05da</span> Thy messengers. <span>\u05d6\u05ea\u05e9\u05e4\u05d9\u05dc\u05d9</span> <em>And didst debase</em> thyself.',
  u'<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span>\u05e0\u05d5\u05d0\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class="footnote">I. E. supplies the masculine noun <span>\u05dc\u05d1\u05d9</span>, \u201cmy heart,\u201d as the subject to <span>\u05e0\u05d5\u05d0\u05e9</span>.</i> (comp. <span>\u05e9\u05d0\u05d5\u05dc \u05d5\u05e0\u05d5\u05d0\u05e9 \u05de\u05de\u05e0\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span>\u05d7\u05d9\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved.',
  u'<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span>\u05de\u05d7\u05e9\u05d4</span> is a causative verb, and means \u201csilencing.\u201d <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4 \u05d5\u05de\u05e2\u05d5\u05dc\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class="footnote">A. V., \u201cHave not I held my peace even of old.\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span>\u05d5\u05d0\u05ea \u05de\u05d9 \u05d3\u05d0\u05d2\u05ea \u05d5\u05e0\u05d5\u05f3</span> \u201cwhen hast thou feared me,\u201d etc.;<sup>17</sup><i class="footnote">One can hardly see how the meaning \u201cwhen\u201d can be found in the words <span>\u05de\u05ea\u05d9 ;\u05d5\u05d0\u05ea \u05de\u05d9</span> is perhaps a corruption of <span>\u05d0\u05ea \u05de\u05d9</span>, and the meaning of I. E.\u2019s remark would in that case be, \u201cfor whom hast thou been afraid of me ?\u201d</i> but I prefer the first explanation. Some compare <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4</span> with <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> \u201cI have holden my peace\u201d (xlii. 14), and explain it \u201cI held my peace,\u201d \u201cI forbore;\u201d it is in that case an anthropomorphism.',
  u'<span>\u05e6\u05d3\u05e7\u05ea\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me.',
  u'<span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> lit., \u201cthose gathered by thee,\u201d is an adjective, in form like <span>\u05dc\u05de\u05d5\u05d3\u05d9</span> \u201ctaught of\u201d (liv. 13).<sup>18</sup><i class="footnote">That is, \u201cthe pupils of.\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \u201cthey will perish and not see the salvation which is coming from the Lord.\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \u201cwhosoever keepeth the Sabbath\u201d etc. (lvi. 6).<sup>19</sup><i class="footnote">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \u201cand he that putteth a trust in me\u201d a reference to the words \u201cthat keepeth the Sabbath from polluting it.\u201d</i>',
  u'<span>\u05d5\u05d0\u05de\u05e8</span> <em>And it will be said</em>. Lit., \u201cand shall say\u201d the subject, <span>\u05d4\u05d0\u05d5\u05de\u05e8</span> \u201che who will say,\u201d <span>\u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201che who will call,\u201d or <span>\u05d4\u05db\u05e8\u05d5\u05d6</span> \u201cthe proclamation\u201d is to be supplied.<sup>20</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> <span>\u05e1\u05dc\u05d5</span> Remove the stones from the path. The repetition of <span>\u05e1\u05dc\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \u201cthere is no peace to the wicked\u201d (ver. 21).<sup>21</sup><i class="footnote">The expression <span>\u05e2\u05de\u05d9</span> \u201cmy people\u201d must, therefore, be limited \u201cto the good of the people of God;\u201d only for them are all these happy events predicted.</i>',
  u'<span>\u05e8\u05dd \u05d5\u05e0\u05e9\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class="footnote">Instead of attributing the properties \u201chigh and lofty\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span>\u05e2\u05d5\u05dc\u05de\u05d9 \u05e2\u05d3\u2550\u05e2\u05d3</span> \u201cInnumerable worlds;\u201d <span>\u05e2\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class="footnote">I. E. repeatedly gives this paraphrase of <span>\u05e2\u05d3</span>, but does not explain how it is drawn from the word <span>\u05e2\u05d3</span>. It would be equally strange to suppose that <span>\u05e2\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span>\u05e2\u05d3 \u05e9\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc\u05d5 \u05dc\u05e1\u05e4\u05d5\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span>\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd\u2550\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05dc\u05db\u05d5\u05db\u05d1\u05d9\u05dd \u05d9\u05e9 \u05ea\u05e0\u05d5\u05e2\u05d4 \u05db\u05e0\u05e9\u05de\u05d4</span> \u201calso the stars move like the soul;\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span>\u05d2\u05dd \u05dc\u05e0\u05e9\u05de\u05d4</span> instead of <span>\u05db\u05e0\u05e9\u05de\u05d4</span>, as has been emended for the translation, or <span>\u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cin the heavens.\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class="footnote">According to the first explanation we have to repeat the verb <span>\u05d0\u05e9\u05db\u05d5\u05df</span> after <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span>; according to the second the verb <span>\u05dc\u05d4\u05d7\u05d9\u05d5\u05ea</span> must be supplied.</i>',
  u'<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class="footnote">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span>\u05d9\u05e2\u05d8\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i><sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i> Comp. <span>\u05db\u05d9 \u05d9\u05e2\u05d8\u05e3 \u05dc\u05e2\u05e0\u05d9</span> \u201cof the afflicted, when he is humble\u201d (Ps. cii. 1).',
  u'<span>\u05d5\u05d0\u05db\u05d4\u05d5</span> <em>And smote him</em>, namely, \u201cmy people\u201d (ver. 14), or \u201chim that is of a contrite and humble spirit\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class="footnote">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \u201cI smote him without pity.\u201d <span>\u05d4\u05e1\u05ea\u05e8</span> lit., \u201cto hide\u201d is infinitive. <span>\u05d5\u05d9\u05dc\u05da \u05e9\u05d5\u05d1\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class="footnote">A. V., \u201cHe went on frowardly.\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span>\u05e9\u05d5\u05d1\u05d1</span> is used in a bad sense.<sup>29a</sup><i class="footnote"><span>\u05e9\u05d5\u05d1\u05d1</span> is derived from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto repeat,\u201d and means \u201crepeating perseveringly,\u201d but is always used in the Bible in a bad sense, while the verb <span>\u05e9\u05d5\u05d1</span> is chiefly used in a good sense: \u201cto cause to return\u201d to God or to the good way.</i>',
  u'<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class="footnote">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \u201cWas I wroth,\u201d \u201che went on frowardly in the way of his heart,\u201d \u201cI have seen his ways,\u201d but the promised deliverance in the future tense: \u201cand will heal them,\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \u201cfor the imagination of man\u2019s heart is evil from his youth\u201d (Gen. viii. 21).<sup>31</sup><i class="footnote">According to both explanations the expression <span>\u05d3\u05e8\u05db\u05d9\u05d5</span> \u201chis ways\u201d is different from the preceding <span>\u05e8\u05e8\u05da \u05dc\u05d1\u05d5</span> \u201cthe way of his heart,\u201d which refers to his evil doings. By \u201chis ways\u201d the prophet means, according to I. E., either \u201chis proper ways,\u201d \u201cthe ways which he should go,\u201d that is, the way of repentance, or \u201chis natural character,\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class="footnote">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span>\u05d5\u05dc\u05d0\u05d1\u05dc\u05d9\u05d5</span> \u201cand to his mourners,\u201d which is only used in case of death.</i>',
  u'<span>\u05d1\u05d5\u05e8\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span>\u05d0\u05de\u05e8</span> \u201csaid\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span>\u05d1\u05d5\u05e8\u05d0</span> in the sense of \u201cdecreeing;\u201d comp. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> (xlv.7).<sup>33</sup><i class="footnote">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span>\u05e0\u05d9\u05d1</span> <em>Fruit</em> Comp. <span>\u05ea\u05e0\u05d5\u05d1\u05d5\u05ea</span> \u201cfruits\u201d (Deut. xxxii. 13). By \u201cfruit of the lips\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> \u201cI have indeed healed him.\u201d<sup>34</sup><i class="footnote"><span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> admits of two explanations; it can be past with <span>\u05d5</span> conjunctive, \u201cand I have healed him,\u201d or past with <span>\u05d5</span> conversive, \u201cI will heal him.\u201d I. E. seems to be in favour of the first explanation.</i>',
  u'<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \u201ctroubled,\u201d like the sea that is continually troubled. <span>\u05e0\u05d2\u05e8\u05e9</span> <em>Troubled</em>. It has the same meaning as <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> \u201cand they moved,\u201d and is probably of the same root as <span>\u05d2\u05d5\u05e8\u05e9</span> \u201cdriving out\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \u201cwhen it cannot rest.\u201d Before <span>\u05e0\u05d2\u05e8\u05e9</span> the relative <span>(\u05d0\u05e9\u05e8\u2550) \u05e9\u05d4\u05d5\u05d0</span> is to be supplied;<sup>35</sup><i class="footnote">Or the definite article <span>\u05d1\u05bc\u05b7\u05d9\u05b8\u05dd \u05d4\u05b7\u05e0\u05bc\u05b4\u05d2\u05b0\u05e8\u05b8\u05e9\u05c1</span></i> for <span>\u05e0\u05d2\u05e8\u05e9</span> is an adjective.<sup>35a</sup><i class="footnote">Comp. I. E. on xiii. 15, and Note 18.</i> <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> And they moved.<sup>36</sup><i class="footnote">A. V., \u201cWhose waters cast up.\u201d</i>',
  u'<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest.'],
 [u'<em>Cry aloud</em>. The prophet is addressed by God. <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span>\u05d7\u05e9\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear.',
  u'<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me.',
  u'<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \u201cWherefore have we fasted.\u201d <em>And thou seest not</em>, etc. \u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class="footnote"><span>\u05d7\u05e4\u05e5</span> means \u201cdesire,\u201d \u201cthe object of the desire,\u201d \u201cbusiness.\u201d <span>\u05de\u05e6\u05d0 \u05d7\u05e4\u05e5</span> \u201cto find the object of his desire,\u201d \u201cto seek to find the object of his desire,\u201d \u201cto go after his business.\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \u201cto seek the object of his desire,\u201d viz., of his neighbour, that is \u201cto seek to obtain what he demands from his neighbour,\u201d \u201cto proceed with his quarrel,\u201d and considers the beginning of the next verse <span>\u05d4\u05df \u05dc\u05e8\u05d9\u05d1 \u05d5\u05de\u05e6\u05d4 \u05ea\u05e6\u05d5\u05de\u05d5</span> \u201cbehold, ye fast for strife and debate,\u201d as the explanation of the words <span>\u05d4\u05df \u05d1\u05d9\u05d5\u05dd \u05e6\u05de\u05db\u05dd \u05ea\u05de\u05e6\u05d0\u05d5 \u05ea\u05e4\u05e5</span>.</i> <span>\u05e2\u05e6\u05d1\u05d9\u05db\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i> <span>\u05e2\u05e6\u05d1\u05d9\u05dd</span> means \u201cmoney.\u201d Comp. <span>\u05d5\u05e2\u05e6\u05d1\u05d9\u05da</span> \u201cand thy wealth\u201d (Prov. v. 10); it is probably connected with <span>\u05e2\u05e6\u05d1\u05d5\u05df</span> \u201clabour\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span>\u05d9\u05d2\u05d9\u05e2 \u05d1\u05e4\u05d9\u05da</span> \u201cthe labour of thine hands\u201d (Ps. cxxviii. 2); <span>\u05d9\u05d2\u05d9\u05e2 \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe labour of Egypt\u201d (xlv. 14). <span>\u05ea\u05e0\u05d2\u05e9\u05d5</span> <em>You press</em>.<sup>3</sup><i class="footnote">A. V., \u201cYou exact.\u201d</i> It is written in full with <span>\u05e0</span>, like <span>\u05db\u05d4\u05e0\u05d3\u05d5\u05e3</span> \u201cas is driven, <span>\u05ea\u05e0\u05d3\u05e3</span>\u201d \u201cdrive\u201d (Ps. ixviii. 3).<sup>3a</sup><i class="footnote">The verbs <span>\u05e4\u05f4\u05e0</span> usually assimilate the <span>\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span>\u05ea\u05bc\u05b4\u05e0\u05b0\u05d3\u05bc\u05b9\u05e3\u2550\u05ea\u05bc\u05b4\u05d3\u05bc\u05b9\u05e3 ,\u05ea\u05bc\u05b4\u05e0\u05b0\u05d2\u05e9\u05c1\u05b9\u05d5\u05bc\u2550\u05ea\u05bc\u05b4\u05e0\u05bc\u05e9\u05c1\u05b9\u05d5\u05bc</span>; in some cases the radical <span>\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span>\u05d5\u05db\u05dc \u05d1\u05e2\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05d2\u05e9\u05d5\u2550\u05d5\u05db\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05e0\u05e9\u05d5</span> \u201cAnd you press all your debtors.\u201d Comp. <span>\u05d0\u05e9\u05d4 \u05d1\u05e2\u05dc\u05ea \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9\u2550\u05d0\u05e9\u05d4 \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9</span> \u201ca woman that feareth the Lord\u201d<sup>4</sup><i class="footnote">Lit., \u201cA woman of the fear of the Lord;\u201d but <span>\u05d0\u05e9\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis.',
  u'<span>\u05d0\u05d2\u05e8\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class="footnote">A. V., \u201cFirst.\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span>\u05d1\u05e2\u05dc\u05d9 \u05d0\u05d2\u05e8\u05e4\u05d9\u05df</span> \u201cmen with force\u201d (Pesachim 53); compare besides <span>\u05d1\u05d0\u05d2\u05e8\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class="footnote">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \u201cOthers render it,\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span>\u05d5\u05d9\u05ea\u05db\u05df</span>, \u201cIt is also right to say.\u201d</i> Others<sup>7</sup><i class="footnote">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span>\u05d2\u05e8\u05e3</span> \u201cto sweep.\u201d</i> render it \u201ca piece of hard earth,\u201d and connect it with <span>\u05de\u05d2\u05e8\u05e4\u05d5\u05ea\u05d9\u05d4\u05dd</span> \u201ctheir clods\u201d (Joel i. 17). <span>\u05db\u05d9\u05d5\u05dd \u05d4\u05d6\u05d4\u2550\u05db\u05d9\u05d5\u05dd</span> As ye do this day.',
  u'<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\u201ca fast\u201d) in other words. <span>\u05dc\u05db\u05d5\u05e3</span> <em>To bow down</em>. It is a verb <span>\u05e2\u05f4\u05e2</span> similar in form to <span>\u05dc\u05e7\u05d1</span> \u201cto curse\u201d (Num. xxiii. 11). <span>\u05d0\u05e0\u05de\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span>\u05d9\u05b7\u05e6\u05bc\u05b4\u05d9\u05e2\u05b7</span> <em>To spread</em>. The Dagesh in <span>\u05e6</span> compensates for the omission of the radical <span>;<sup>8</sup><i class="footnote"><span>\u05d9\u05e6\u05e2</span> is one of those verbs <span>\u05e4\u05f4\u05d9</span>, that compensate for the omission of the <span>\u05d9</span> by the reduplication of the second radical.</i>\u05d9</span> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI form thee\u201d (Jer. i. 5); the full form is <span>\u05d9\u05b7\u05d9\u05b0\u05e6\u05b4\u05d9\u05e2\u05b7</span>, and its meaning is \u201cto place as a couch;\u201d comp. <span>\u05d9\u05e6\u05e2</span> \u201cwas spread\u201d (Est. iv. 3).',
  u'<span>\u05e4\u05ea\u05d7</span> <em>To loose</em>. <span>\u05d7\u05e8\u05e6\u05d1\u05d5\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Comp. <span>\u05de\u05d5\u05d8\u05d5\u05ea \u05e2\u05dc\u05db\u05dd</span> \u201cthe bands of your yoke\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span><sup>9</sup><i class="footnote">The Hebrew text has before <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> the words <span>\u05d4\u05e2\u05e9\u05d5\u05e7\u05d9\u05dd \u05de\u05e9\u05e4\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> is complete without these two words.</i>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201coppressed\u201d (Hos. v. 11); <span>\u05e8\u05e6\u05ea\u05d9</span> \u201chave I oppressed\u201d (l Sam. xii. 3). Some understand \u201cto loose the bands,\u201d etc., to refer to the thoughts of man; but I prefer the first explanation.',
  u'<span>\u05e4\u05e8\u05d5\u05e1</span> <em>Break</em>. Comp. <span>\u05e4\u05e8\u05e9 \u05d0\u05d9\u05df \u05dc\u05d4\u05dd</span> \u201cno man breaketh it unto them\u201d (Lam. iv. 4); <span>\u05e4\u05e8\u05d9\u05e1\u05ea</span> \u201cis divided\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span>\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9\u05dd</span> <em>That are cast out</em>. The <span>\u05de</span> is radical, as in <span>\u05de\u05b0\u05e2\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd</span> \u201chabitations\u201d (1 Chr. iv. 41); comp. <span>\u05de\u05e8\u05d5\u05d3\u05d9</span> \u201cmy exile\u201d<sup>10</sup><i class="footnote">A. V., \u201cMy misery.\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \u201cHe is our brother and our flesh\u201d (Gen. xxxvii. 27).',
  u'<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span>\u05d5\u05d0\u05e8\u05d5\u05db\u05ea\u05da</span> <em>And thine health</em>. <span>\u05d0\u05e8\u05d5\u05db\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span>\u05d0\u05e8\u05d5\u05db\u05d4</span>, lit. \u201clength\u201d refers here to the time during which the illness is to last; the word <span>\u05de\u05d4\u05e8\u05d4</span> \u201cspeedily,\u201d which follows, agrees well with this explanation.<sup>11</sup><i class="footnote">The meaning of the phrase <span>\u05d0\u05e8\u05d5\u05db\u05ea\u05da \u05de\u05d4\u05e8\u05d4 \u05ea\u05e6\u05de\u05d7</span> accordingly is: \u201cThe time of thy suffering will quickly run out.\u201d</i> <span>\u05d9\u05d0\u05e1\u05e4\u05da</span> <em>Shall be thy rereward</em>. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides.',
  u'<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Slavery. <span>\u05e9\u05c1\u05dc\u05b7\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span>\u05e9\u05b0\u05c1\u05db\u05b7\u05d1</span> \u201cto lie\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span>\u05d5\u05d3\u05d1\u05e8</span> <em>And to speak</em>. <span>\u05d3\u05d1\u05e8</span> is a verbal noun.',
  u'<span>\u05d5\u05ea\u05e4\u05e7</span> <em>And if thou draw out</em>. Comp. <span>\u05d5\u05d9\u05e4\u05e7</span> \u201cand obtaineth\u201d (Prov. viii. 35.) <span>\u05e0\u05e4\u05e9\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class="footnote">Grammatically <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthy soul\u201d is in the objective case governed by <span>\u05d5\u05ea\u05e4\u05e7</span>, \u201cand if thou draw out.\u201d I. E., however does not consider it as the true object, since in reality \u201cthe soul\u201d is not \u201cdrawn out;\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span>\u05e0\u05e4\u05e9\u05da</span> meaning, according to I. E., \u201cthy desire\u201d (see lvi. 11), admits also of the meaning: \u201cthe object of thy desire,\u201d and the whole phrase may be explained thus: \u201cAnd if thou givest the hungry that which thou desirest for thyself;\u201d in that case <span>\u05e0\u05e4\u05e9\u05da</span> would be the true object.</i> in the objective case. <span>\u05e0\u05e2\u05e0\u05d4</span> <em>Afflicted</em>. <span>\u05e2\u05e0\u05d4 \u05e0\u05e4\u05e9</span> means always \u201cto fast,\u201d as may in this case be inferred from the expression <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt satisfy,\u201d which follows.<sup>13</sup><i class="footnote"><span>\u05e9\u05d1\u05e2</span> \u201cfull\u201d is the opposite of <span>\u05e8\u05e2\u05d1</span> \u201chungry;\u201d <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt fill,\u201d requires for its object <span>\u05e8\u05e2\u05d1</span> \u201cthe hungry;\u201d <span>\u05e0\u05e4\u05e9 \u05e0\u05e2\u05e0\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span>\u05e0\u05e4\u05e9\u05ea\u05d9\u05db\u05dd \u05ea\u05e2\u05e0\u05d5 \u05d0\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered.',
  u'<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> <em>In drought</em>. Comp. <span>\u05e6\u05d7\u05d0</span> \u201cis dry\u201d (v. 13). It is the opposite of \u201cfulness.\u201d <span>\u05d9\u05d7\u05dc\u05d9\u05e5</span> Some declare it to be hap. leg., and explain it \u201che will make fat;\u201d others render it \u201che will strengthen,\u201d comparing it with <span>\u05d7\u05dc\u05d5\u05e6\u05d9</span> \u201carmed\u201d (Num. xxxi. 5); others still think that <span>\u05d9\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e5</span> and <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> \u201che delivereth\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class="footnote">The Hebrew text has the Kal <span>\u05d9\u05d7\u05dc\u05d5\u05e5</span>; but from the other instances quoted, which are Pi\u0451l and Hiphil, it may be inferred that the Pi\u0451l <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> was here intended by I. E.</i> as is the case with <span>\u05d9\u05b7\u05e9\u05b0\u05c1\u05dc\u05b4\u05d9\u05d7\u05b7</span> (Ex. viii. 17) and <span>\u05d9\u05b0\u05e9\u05b7\u05c1\u05dc\u05bc\u05b7\u05d7</span> \u201che sendeth\u201d (Ps. lxxviii. 45), with <span>\u05d9\u05b7\u05e9\u05b0\u05b9\u05de\u05b4\u05d9\u05d7\u05b7</span> (Ps. lxxxix. 43), and <span>\u05d9\u05b0\u05e9\u05b7\u05b9\u05de\u05bc\u05b7\u05d7</span> \u201che gladdeneth\u201d (Lam. ii. 17). This latter explanation is right; comp. \u201cHe keepeth all his bones, not one of them is broken\u201d (Ps. xxxiv. 21); <span>\u05d5\u05e2\u05e6\u05de\u05ea\u05d9\u05d5 \u05d9\u05d7\u05dc\u05d9\u05e5</span> means, therefore, \u201cHe delivereth his bones from the danger of being broken.\u201d <span>\u05dc\u05d0 \u05d9\u05db\u05d6\u05d1\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span>\u05db\u05d6\u05d1</span> \u201cleasing\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class="footnote">The word <span>\u05de\u05e7\u05e8\u05d4</span> \u201cchance\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span>\u05e2\u05d5\u05de\u05d3</span> \u201ceverlasting,\u201d and signifies \u201cexposed to unexpected dangers.\u201d</i>',
  u'<span>\u05d5\u05d1\u05e0\u05d5 \u05de\u05de\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class="footnote">The Hebrew text has <span>\u05de\u05e9\u05d5\u05d1\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> is compared is missing, and <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class="footnote">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>',
  u'<em>If thou turn away</em>, etc. \u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\u201d or, \u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\u201d etc., both explanations are equally admissible.<sup>17</sup><i class="footnote">The difference between the two explanations can hardly be seen, for if the sentence, \u201cIf thou turn away,\u201d etc., is the protasis to \u201cAnd the Lord shall guide thee,\u201d etc., (ver. 11), the words \u201cThou shalt be called,\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span>\u05d0\u05d5 \u05d4\u05d5\u05d0 \u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05e9\u05d5\u05d1\u05d1 \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea</span> are the product of some careless copyist, who omitted the word <span>\u05d0\u05d6</span> after <span>\u05e2\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span>\u05e0\u05ea\u05d9\u05d1\u05d5\u05ea \u05de\u05e9\u05d5\u05d1\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \u201cIf thou turn,\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span>\u05de\u05e9\u05d1\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \u201cfrom finding thine own pleasure.\u201d <span>\u05d5\u05d3\u05d1\u05e8 \u05d3\u05d1\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class="footnote">A. V., \u201cNor speaking thine own words.\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class="footnote">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>',
  u'<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class="footnote">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \u201cIf thou wilt turn,\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span>\u05d1\u05de\u05ea\u05d9 \u05d0\u05e8\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class="footnote">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \u201cAnd I will cause thee to ride\u201d and \u201cRestorer of paths.\u201d'],
 [u'The prophet continues to reprove those who are in exile, and concludes with the words, \u201cAs for me, this is my covenant,\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class="footnote">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \u201cBehold, the Lord\u2019s hand is not shortened,\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>',
  u'<em>Behold the Lord\u2019s hand</em>, etc. Know that the Lord is not unable to help you.',
  u'<span>\u05dc\u05d1\u05d9\u05df</span> <em>And</em> (lit., \u201cbetween\u201d). It is a compound of <span>\u05dc</span> and <span>\u05d1\u05d9\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear.',
  u'<span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class="footnote">The <span>\u05e0</span> of <span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span>\u05e0\u05b4\u05d2\u05b0\u05d0\u05b2\u05dc\u05d5\u05bc</span>, the Pual <span>\u05d2\u05bc\u05d0\u05b2\u05c1\u05dc\u05d5\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad.',
  u'<em>None calleth for justice</em>. Nobody reproves you. <span>\u05e0\u05e9\u05e4\u05d8</span> <em>Judged</em>.<sup>3</sup><i class="footnote">A. V., \u201cPleadeth.\u201d</i> It is participle Niphal.<sup>4</sup><i class="footnote">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words.',
  u'<em>They hatch</em>, etc. They are compared with the cockatrice\u2019s eggs, when they open themselves.<sup>5</sup><i class="footnote">A. V., \u201cThey hatch cockatrice\u2019s eggs.\u201d I. E. supplies the relative <span>\u05db\u05d0\u05e9\u05e8</span> \u201cwhen.\u201d The Hebrew text has the words: <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>. Lit., \u201che compared them, (saying) that they are like the eggs of the cockatrice.\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>, or <span>\u05d0\u05de\u05e8 \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \u201cthoughts\u201d and \u201cwords\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \u201cdeeds\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9 \u05d4\u05de\u05e9\u05d9\u05dc</span>, \u201che compares their deeds with the eggs,\u201d etc.</i> <span>\u05d5\u05e7\u05d5\u05e8\u05d9 \u05e2\u05db\u05d1\u05d9\u05e9</span> The web<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05d3\u05d5\u05e2</span> \u201cwell-known;\u201d but <span>\u05d9\u05e8\u05d9\u05e2\u05d4</span>, \u201ca web,\u201d \u201ca curtain,\u201d is meant. The same expression is used by Kimchi in explaining the word <span>\u05e7\u05d5\u05e8\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span>\u05d5\u05b0\u05d4\u05b7\u05d6\u05bc\u05d5\u05bc\u05e8\u05b6\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span>\u05e8</span> is substituted for Kamez, as in <span>\u05d5\u05dc\u05e0\u05d4</span> \u201cand it shall remain\u201d (Zec. v. 4.) <span>\u05d6\u05d5\u05e8\u05d4</span> is participle passive; comp. <span>\u05de\u05d5\u05dc\u05d9\u05dd</span> \u201ccircumcised\u201d (Jos. v. 5); <span>\u05e1\u05d5\u05d2\u05d4</span> \u201cset about\u201d (Songs vii. 2). As to its meaning comp. <span>\u05d5\u05d9\u05d6\u05e8</span> \u201cand he pressed\u201d<sup>7</sup><i class="footnote">A.V., \u201cAnd thrust together.\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span>\u05d0\u05e4\u05e2\u05d4</span> <em>Viper</em>. Comp. xxx. 6.',
  u'<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\u2019s web, that is to say, they are not durable.',
  u'<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half.',
  u'<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them.',
  u'<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea.',
  u'<span>\u05e0\u05d2\u05e9\u05e9\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span>\u05d2\u05d5\u05e9</span> \u201ca clod\u201d (Job vii. 5).<sup>8</sup><i class="footnote">Or rather the reverse, connect <span>\u05d2\u05d5\u05e9</span> with <span>\u05d2\u05e9\u05e9</span>. The fundamental meaning seems to be \u201cto touch,\u201d \u201cto feel;\u201d from this is derived <span>\u05d2\u05d5\u05e9</span> \u201cclod,\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span>\u05d2\u05d5\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span>. Some say that it means \u201cin graves;\u201d<sup>8a</sup><i class="footnote">Comp. Targ. Jonathan: <span>\u05de\u05ea\u05d9\u05d0 \u05d0\u05ea\u05d0\u05d7\u05d3 \u05d1\u05d0\u05e4\u05e0\u05d0 \u05db\u05de\u05d4 \u05d3\u05d0\u05d7\u05d9\u05d3\u05d9\u05df \u05e7\u05d1\u05e8\u05d9\u05d0 \u05d1\u05d0\u05e4\u05d9</span> \u201cThe door closes before us, as the graves close to the dead.\u201d\u2014R. Joseph Kimchi explains likewise <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> \u201cin graves\u201d; he derives the word from the root <span>\u05e9\u05de\u05dd\u2550\u05d0\u05e9\u05dd</span> \u201cto be desolate,\u201d with a paragogic <span>\u05e0</span>.</i> but it is equally admissible to explain it, \u201cat noon,\u201d<sup>9</sup><i class="footnote">The opposite is said by some commentators, namely, that <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> means the same as <span>\u05d1\u05de\u05d7\u05e9\u05db\u05d9\u05dd</span> \u201cin darkness\u201d; this explanation is probably based on a comparison of this phrase with the verse \u201cHe hath set me in dark places (<span>\u05d1\u05de\u05d7\u05e9\u05d1\u05d9\u05dd</span>), as they that be dead of old\u201d (Lam. iii. 6). <span>\u05e6\u05d4\u05e8\u05d9\u05dd</span> in the Hebrew text is perhaps a corruption of <span>\u05d7\u05e9\u05db\u05d9\u05dd</span>.</i> or, \u201camongst the living.\u201d<sup>9a</sup><i class="footnote"><span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> being considered to be the opposite of <span>\u05db\u05de\u05ea\u05d9\u05dd</span> \u201cas dead men,\u201d as in the preceding phrase <span>\u05d1\u05e6\u05d4\u05e8\u05d9\u05dd</span> \u201cat noonday\u201d is the opposite of <span>\u05db\u05e0\u05e9\u05e3</span> \u201cin the night.\u201d</i> or, considering the <span>\u05d0</span> to be prosthetic, \u201camong the fat ones,\u201d that is, the heathen people.<sup>10</sup><i class="footnote">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>',
  u'<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice.',
  u'<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span>\u05e2\u05e0\u05ea\u05d4 \u05d1\u05e0\u05d5</span> <em>Hath testified against us</em>. Comp. <span>\u05dc\u05d0 \u05ea\u05e2\u05e0\u05d4 \u05d1\u05e8\u05e2\u05da</span>, \u201cthou shalt not testify against thy neighbour\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class="footnote">They have not yet been removed by repentance on the one side, and pardon on the other.</i>',
  u'<span>\u05e4\u05bc\u05c7\u05e9\u05c1\u05b9\u05e2\u05b7 \u05d5\u05b0\u05db\u05b7\u05d7\u05b5\u05e9\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span>\u05e4\u05e9\u05e2</span> is \u201cto renounce obedience.\u201d <span>\u05e0\u05e1\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span>\u05d5\u05e0\u05e9\u05dc\u05d7</span> \u201cand being sent\u201d (Est. iii. 13).<sup>11</sup><i class="footnote">The forms of the infinitive Niphal are <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05dc</span> and <span>\u05e0\u05c7\u05e1\u05d5\u05e0 ;\u05d4\u05b4\u05e4\u05bc\u05c7\u05e2\u05b0\u05dc</span> and <span>\u05e0\u05e9\u05dc\u05d5\u05d7</span> are formed after <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>.</i> <span>\u05e1\u05e8\u05d4</span> <em>Revolt</em>. Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18). <span>\u05d4\u05d5\u05e8\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i><sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i> that is, \u201cforming it;\u201d comp. <span>\u05d4\u05d5\u05e8\u05d9</span> \u201cmy progenitors\u201d (Gen. xlix. 2<sup>12</sup><i class="footnote">The instances quoted are intended to prove that the verb <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span>\u05d5\u05ea\u05d4\u05e8</span> \u201cand she conceived\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span>\u05d5\u05d4\u05d2\u05d5</span> \u201cand uttering it;\u201d the possessive pronoun (<span>\u05d5\u05b9</span>) refers to <span>\u05e9\u05e7\u05e8</span> \u201cfalsehood.\u201d Some say that <span>\u05d4\u05b9\u05e8\u05d5\u05b9</span> and <span>\u05d4\u05b9\u05d2\u05d5\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span>\u05d4\u05c7\u05d2\u05b9\u05d4 ,\u05d4\u05c7\u05e8\u05b9\u05d4</span>, comp. <span>\u05d1\u05bc\u05c7\u05e0\u05b9\u05d4</span> \u201cto build\u201d (1 Kings viii. 13.) <span>\u05de\u05dc\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts.',
  u'<span>\u05d5\u05d4\u05e1\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \u201cthey evince no justice.\u201d <span>\u05d0\u05de\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span>\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span>\u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05e3\u05b8</span> \u201cthy truth\u201d (xxxviii. 18). <span>\u05e0\u05db\u05d7\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span>\u05e0\u05db\u05d5\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3).',
  u'<span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> According to some it means \u201cmad;\u201d comp. <span>\u05e9\u05d5\u05dc\u05dc</span> \u201cmad\u201d<sup>13</sup><i class="footnote">A. V., \u201cStripped.\u201d</i> (Mic. i. 8); <span>\u05d0\u05e9\u05ea\u05dc\u05dc\u05d5</span> \u201cthey are mad\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span>\u05e9\u05dc\u05dc</span> \u201cto deprive of property;\u201d<sup>14</sup><i class="footnote">The meaning of <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> accordingly is, \u201cmaketh himself a prey.\u201d (A.V.).</i> <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> is the participle Hithpael of <span>\u05e9\u05dc\u05dc</span>.',
  u'<span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> <em>And wondered</em>. Comp. <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation\u201d (i. 7).<sup>15</sup><i class="footnote"><span>\u05e9\u05de\u05dd</span> \u201cto be desolate,\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span><sup>16</sup><i class="footnote"><span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> is, according to the opinion of R. Menahem, formed from <span>\u05e9\u05ea\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span>\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\u05e9\u05ea\u05d5\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span>\u05d5\u05d9\u05e9\u05d1\u05d5\u05e8\u05e8</span> from <span>\u05e9\u05d1\u05e8</span>, with reduplication of the third radical. <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5 \u05d6\u05e8\u05e2\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class="footnote">A. V., \u201cBrought salvation.\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \u201cHis glory helped Him to show His power.\u201d<sup>17a</sup><i class="footnote">The words of the Hebrew text are <span>\u05d6\u05e8\u05e2\u05d5 .\u05d5\u05d4\u05d8\u05e2\u05dd \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea \u05d2\u05d1\u05d5\u05e8\u05ea\u05d5</span> \u201cHis arm,\u201d seems hero to be explained by \u201cHis glory;\u201d and <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5</span> \u201chelped Him,\u201d to be complemented by \u201cto show His power.\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \u201chelped,\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d5 \u05d5\u05d4\u05d8\u05e2\u05dd, \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea</span> is the explanation of the expression <span>\u05d6\u05e8\u05e2\u05d5</span> \u201chis arm:\u201d \u201chis glory, in displaying his power, is meant.\u201d</i> <span>\u05de\u05e4\u05d2\u05d9\u05e2</span> <em>Intercessor</em>. Comp. <span>\u05d9\u05e4\u05d2\u05d9\u05e2</span> \u201cmade intercession\u201d (liii. 12).',
  u'<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span>\u05ea\u05dc\u05d1\u05e9\u05ea</span> <em>Clothing</em>. Both the letters <span>\u05ea</span> are formative, as in <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cglory\u201d (iii. 18). <span>\u05d5\u05d9\u05e2\u05d8 \u05db\u05de\u05e2\u05d9\u05dc \u05e7\u05e0\u05d0\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class="footnote">I. E. seems to point out by this remark, that <span>\u05e7\u05e0\u05d0\u05d4</span> is not a genitive governed by <span>\u05de\u05e2\u05d9\u05dc</span>, and that the whole phrase does not mean \u201cand was clad as it were with a cloke of zeal\u201d (similar to <span>\u05d1\u05d2\u05d3\u05d9 \u05e0\u05e7\u05dd</span> \u201cgarments of vengeance\u201d), but that both <span>\u05de\u05e2\u05d9\u05dc</span> and <span>\u05e7\u05e0\u05d0\u05d4</span> are in the accusative case governed by the verb <span>\u05d5\u05d9\u05e2\u05d8</span>.</i>',
  u'<span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class="footnote">It is not clear from the words of I. E. whether this remark refers also to <span>\u05db\u05e2\u05dc \u05d9\u05e9\u05dc\u05dd</span>, and explains it to mean \u201clike a man (who is zealous) for revenge,\u201d or is limited to <span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span>; in that case the whole phrase is to be translated, \u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\u201d A. V., \u201cAccording to their deeds, accordingly he will repay.\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \u201chis adversaries and enemies\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \u201cto the islands,\u201d etc.',
  u'<span>\u05d5\u05d9\u05e8\u05d0\u05d5</span> Some explain it, \u201cAnd they will fear;\u201d one <span>\u05d9</span> being omitted (<span>\u05d5\u05d9\u05d9\u05e8\u05d0\u05d5\u2550\u05d5\u05d9\u05e8\u05d0\u05d5</span>); others, paying strict regard to its orthography, render it, \u201cand they shall see.\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \u201cHis glory\u201d in the second part corresponds to \u201cthe name of the Lord,\u201d in the first part.<sup>20</sup><i class="footnote">If <span>\u05d9\u05e8\u05d0\u05d5</span> means \u201cthey will see,\u201d the expression \u201cthe name of the Lord\u201d must refer to the works of the Lord, since the name cannot be seen. \u201cHis glory\u201d is identical with \u201chis glorious works,\u201d or \u201cthe glory displayed in his works.\u201d</i> <span>\u05e6\u05e8</span> <i>Distress</i>.<sup>21</sup><i class="footnote">A. V., \u201cThe enemy.\u201d</i> Comp. <span>\u05e6\u05e8 \u05d5\u05de\u05e6\u05e7</span> \u201ctrouble and anguish\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class="footnote">It can hardly be anything else. I. E. means, perhaps, to say that <span>\u05e6\u05e8</span> is an abstract noun (<span class="rtl">\u05e9\u05dd</span>) signifying \u201cdistress,\u201d and not a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) signifying \u201cenemy.\u201d (Comp. c. iii., Note 5).</i> In such a degree <span>\u05e8\u05d5\u05d7 \u05d9\u05d9 \u05e0\u05d5\u05e1\u05e1\u05d4 \u05d1\u05d5</span> \u201cthe spirit of the Lord will wonderfully act therein.\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i> <span>\u05e0\u05d5\u05e1\u05e1\u05d4</span> is derived from <span>\u05e0\u05e1</span> \u201cmiracle.\u201d This verse is in perfect harmony with the prophecy, \u201cAnd there shall be a time of trouble such as never was,\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \u201cAnd the Redeemer shall come to Zion.\u201d',
  u'<span>\u05d2\u05d5\u05d0\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \u201cEvery one that shall be found written in the book\u201d (Dan. xii. 1).',
  u'<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \u201cthat my spirit which is upon thee,\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites.'],
 [u'<span>\u05d0\u05d5\u05e8\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span>\u05d1\u05d5\u05d0\u05d9</span> \u201ccome\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span>\u05d1\u05d0 \u05d0\u05d5\u05e8\u05da <sup>1</sup><i class="footnote">The infinitive Kal of the verb <span class="rtl">\u05e2\u05f4\u05d5</span> has, according to the rule, the vowel <span>\u05d5\u05bc</span>; <i>e.g.</i>, <span>\u05e7\u05d5\u05bc\u05dd</span>, \u201cto rise.\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span>\u05d0\ufb4b\u05d3\u05b4\u05d9</span>, according to the opinion of I. E.</i>.\u05d0</span> \u201cThy light is come,\u201d if taken in a good sense; but I think that it means \u201cthy light has set, and it has become dark;\u201d that is,<sup>2</sup><i class="footnote">The Hebrew text has the word <span>\u05d1\u05de\u05d5</span>, which can be translated \u201cas if to say,\u201d or \u201cthat is,\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span>\u05d1\u05d9 \u05d1\u05d0 \u05d4\u05e9\u05de\u05e9</span> \u201cbecause the sun was set\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \u201cThe sun shall be no more thy light by day,\u201d etc. (ver. 19). By the words \u201cShine,\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant.',
  u'<i>For behold, the darkness will cover the earth.</i> Comp. \u201cFor distress shall come in like a flood\u201d (lix. 19). <span>\u05d5\u05e2\u05e8\u05e4\u05dc \u05dc\u05d0\u05de\u05d9\u05dd</span> <i>And gross darkness</i>\u2014supply <span>\u05d9\u05db\u05e1\u05d4</span> \u201cshall cover\u201d\u2014<i>the people. But upon thee</i>. Upon thee alone.',
  u'<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light.',
  u'<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \u201ckings\u201d (ver. 3). <span>\u05ea\u05d0\u05de\u05e0\u05d4</span> <i>Shall be nursed.</i> Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7).',
  u'<i>Then.</i> When kings come unto thee and bring thee thy children. <span>\u05ea\u05e8\u05d0\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class="footnote">A. V., \u201cThou shalt see.\u201d I. E. seems to have read <span>\u05ea\u05bc\u05b4\u05bd\u05e8\u05b0\u05d0\u05b4\u05d9</span> or <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span> (root \u05d9\u05e8\u05d0), instead of <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span>\u05d5\u05e0\u05d4\u05e8\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class="footnote">A. V., \u201cAnd flow together.\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span>\u05e6\u05e8\u05d4</span> \u201cstraits,\u201d \u201cdistress.\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class="footnote">A. V., \u201cOf the Gentiles.\u201d</i> The land armies.<sup>6</sup><i class="footnote">According to this explanation <span>\u05d4\u05de\u05d5\u05df \u05d9\u05dd</span> is not \u201cthe abundance of the sea,\u201d but the multitude or the armies that will come by sea.</i>',
  u'<span>\u05e9\u05e4\u05e2\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span>\u05d1\u05db\u05e8\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe dromedaries.\u201d</i> The <span>\u05d1</span> is a preposition; comp. <span>\u05d1\u05e8</span> \u201cthe swift\u201d (xvi. 1). <i>They shall bring</i> for a present.',
  u'<span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span>\u05dc\u05e9\u05e8\u05ea</span> \u201cto do service\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span> \u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9\u2550\u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05de\u05d6\u05d1\u05d7\u05d9</span> With acceptance on my altar.<sup>8</sup><i class="footnote">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span>\u05e2\u05dc \u05e8\u05e6\u05d5\u05df</span> means \u201cwith acceptance,\u201d or \u201cfor acceptance;\u201d <span>\u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9</span> \u201cupon my altar.\u201d But, in fact, the repetition of the preposition is not required here at all, since <span>\u05e2\u05dc\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>',
  u'<i>Who are these</i>, etc. This question refers to \u201cthe children\u201d (ver. 4). The words \u201cArise, shine,\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class="footnote">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span>\u05d0\u05e8\u05d1\u05ea\u05d9\u05d7\u05dd</span> <i>Their windows.</i> The holes, where their nests are.',
  u'<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class="footnote">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\xe6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \u201cunto the name of the Lord thy God.\u201d<sup>11</sup><i class="footnote">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span>\u05e4\u05d0\u05e8\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span>\u05e8</span> instead of Zer\xe9, is caused by the pause.<sup>12</sup><i class="footnote">The feminine suffix <span>\u2013\u05b5\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span>\u2013\u05b0\ue803</span> into <span>\u2013\u05b8\ue802</span>, but not so the feminine suffix <span>\u2013\u05b5\ue802</span>.</i>',
  u'<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it.',
  u'<span>\u05d5\u05e4\u05ea\u05bc\u05d7\u05d5</span> Some say that <span>\u05d5\u05bc\u05e4\u05b4\u05d7\u05b0\u05bc\u05d7\u05d5\u05bc</span> is the same as <span>\u05d5\u05bc\u05e4\u05bb\u05ea\u05bc\u05b0\u05d7\u05d5\u05bc</span> \u201cand they will be opened.\u201d According to others, \u201cAnd they will open,\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \u201cTo bind their kings with chains\u201d (Ps. cxlix. 8).',
  u'<span>\u05d7\u05e8\u05d1 \u05d9\u05d7\u05e8\u05d1\u05d5</span> <i>They will be slain.</i> This verb is derived from <span>\u05d7\u05e8\u05d1</span> \u201csword;\u201d comp. <span>\u05d4\u05d7\u05e8\u05d1 \u05e0\u05d7\u05e8\u05d1\u05d5</span> \u201cthey are surely slain\u201d. (2 Kgs. iii. 23). Some explain it \u201cthey shall be utterly wasted,\u201d and compare it with <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d I prefer the first explanation.',
  u'<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord.',
  u'<span class="rtl">\u05e9\u05d7\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class="footnote">I. E. uses the expression <span>\u05e9\u05dd</span> \u201ca noun;\u201d he means perhaps <span>\u05e9\u05dd \u05d4\u05e4\u05d5\u05e2\u05dc</span> \u201cinfinitive\u201d or \u201cverbal noun,\u201d as contrasted with <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cparticiple,\u201d and <span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> \u201ccommon noun;\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \u201cArise,\u201d etc. is addressed to Zion.<sup>14</sup><i class="footnote">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\u201d The same was the case with the Israelites: they said: \u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\u201d Therefore God said: \u201cArise, my light\u201d (<span>\u05d0\u05d5\u05e8\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span> are addressed to Zion.</i> <span>\u05e2\u05d9\u05e8 \u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc\u2550\u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class="footnote"><span>\u05e7\u05d3\u05d5\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is the genitive; but it cannot be governed by <span>\u05e6\u05d9\u05d5\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span>\u05e2\u05d9\u05e8</span> \u201ccity.\u201d</i>',
  u'<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease.',
  u'<i>The milk of nations</i>. Their money; they will pay tribute. <span>\u05e9\u05d3</span> <i>Breast.</i> It is the same as <span class="rtl">\u05e9\u05c1\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class="footnote">The two forms referred to are <span>\u05e9\u05b9\u05c1\u05d3</span> and <span>\u05e9\u05b5\u05c1\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>',
  u'<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\u2014I shall bring thee the value of gold;<sup>17</sup><i class="footnote">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class="footnote"><span>\u05d6\u05d4\u05d1 \u05d2\u05d5\u05d9\u05dd</span> \u201cthe gold of nations\u201d seems to be another reading for the preceding <span>\u05d6\u05d4\u05d1</span> \u201cgold,\u201d but not a new explanation. Comp. <span>\u05e0\u05f4\u05d0</span> \u201canother reading\u201d of the M.S. of the British Museum.</i> \u201cthe value of the gold of nations.\u201d) Copper is better than iron, it is therefore contrasted with gold. <span>\u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span> <i>Thy officers.</i> Lit., \u201cthe men of thy office\u201d (<span>\u05d0\u05e0\u05e9\u05d9 \u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span>). Comp. <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer.\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness.',
  u'<i>Violence shall not,</i> etc. Repetition of the same idea. <span>\u05d5\u05e7\u05e8\u05d0\u05ea \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d7\u05d5\u05de\u05ea\u05d9\u05da</span> Some explain it: \u201cAnd salvation will meet thy walls;\u201d comp. <span>\ufb4b\u05e7\u05e8\u05d0\u05ea \u05d0\u05ea\u05db\u05dd \u05d4\u05e8\u05e2\u05d4</span> \u201cand evil will befall you\u201d (Deut. xxxi. 29); others: \u201cAnd salvation shall call unto thy walls;\u201d but it is more correct to take <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> as the second person feminine, and to render it, \u201cAnd thou, Zion, wilt call thy walls salvation.\u201d The correctness of this explanation is proved by the words which follow: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u05ea\u05d4\u05dc\u05d4</span> \u201cand thy gates praise.\u201d <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> is to be repeated before <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span>, according to the rule of ellipsis.',
  u'<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night.',
  u'<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class="footnote">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \u201cshall not be gathered;\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class="footnote">The phrase \u201cthe moon is gathered\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness.',
  u'<i>The branch.</i> Comp. \u201cAnd a branch shall grow out of his roots\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class="footnote">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>',
  u'<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span>\u05e2\u05e6\u05d5\u05dd \u05dc\u05d2\u05d5\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2).'],
 [u'<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \u201cAnd took of the spirit, that was upon him\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \u201canointed;\u201d comp. \u201cTouch not mine anointed\u201d (Ps. cv. 15).<sup>1</sup><i class="footnote">The second part of this verse, \u201cAnd do my prophets no harm,\u201d shows that the expressions \u201canointed\u201d (<span>\u05de\u05e9\u05d9\u05d7\u05d9</span>) and \u201cprophets\u201d (<span>\u05e0\u05d1\u05d9\u05d0\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \u201cBecause the Lord\u201d is continued till ver. 9, and the apodosis commences \u201cI will greatly rejoice\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span>\u05d9\u05e2\u05df</span> means<sup>2</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d9\u05e2\u05df \u05d8\u05e2\u05de\u05d5 \u05d4\u05e9\u05dd \u05de\u05e9\u05d7\u05e0\u05d9</span>, lit., \u201cfor <span>\u05d9\u05e2\u05df</span> has the meaning \u2018 God has anointed me,\u2019\u201d etc., but <span>\u05d9\u05e2\u05df</span> has not this meaning; after <span>\u05d8\u05e2\u05de\u05d5</span> the word <span>\u05d8\u05e2\u05dd</span> \u201cthe reason why\u201d has been omitted, which has been restored in the translation.</i> \u201cthe reason of,\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span>\u05e4\u05e7\u05d7\u05e7\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span>\u05e1\u05d7\u05e8\u05d7\u05e8</span> \u201cpanteth\u201d (Ps. xxxviii. 11), <span>\u05d0\u05d3\u05de\u05d3\u05dd</span> \u201cred\u201d (Lev. xiii. 49), <span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. ibid.)',
  u'<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse.',
  u'<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class="footnote">The words <span>\u05dc\u05ea\u05ea \u05dc\u05d4\u05dd</span> \u201cto give unto them,\u201d are accordingly a mere repetition of the phrase <span>\u05dc\u05e9\u05d5\u05dd \u05dc\u05d0\u05d1\u05dc\u05d9 \u05e6\u05d9\u05d5\u05df</span> \u201cto appoint unto them that mourn for Zion.\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span>\u05d1\u05d4\u05d4</span> <i>Weak.</i><sup>3</sup><i class="footnote">A. V., \u201cHeaviness.\u201d</i> It is an adjective of the same root as the verb <span>\u05d1\u05d4\u05d4</span> (Lev. xiii. 6) which is rendered by some \u201cis become dark,\u201d but by me \u201chath decreased,\u201d as it is contrasted with <span>\u05e4\u05c1\u05e9\u05d4\u05b9</span> \u201cspread.\u201d<sup>4</sup><i class="footnote">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span>\u05d0\u05d9\u05dc\u05d9</span> <i>Trees</i>. Comp. <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> \u201coaks\u201d (i. 29);<sup>5</sup><i class="footnote">The same explanation is given by Rashi; but the Chald\xe6an translation renders it <span>\u05e8\u05d1\u05e8\u05d1\u05d9</span> \u201cthe great.\u201d</i> the words which follow, \u201cthe planting of the Lord,\u201d support this explanation.',
  u'<span>\u05e2\u05d5\u05dc\u05dd</span> Of old.<sup>6</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> has here the meaning \u201ca very long time;\u201d it means usually \u201cfor ever;\u201d but this is not applicable here.</i> <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> Of former generations.<sup>7</sup><i class="footnote">I. E. adds the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span> to make it clear, that the adjective <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> is not to be connected with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span>, which is either to be supplied or is implied in the adjective <span>\u05d3\u05d0\u05e9\u05e0\u05d9\u05dd</span>.</i>',
  u'<i>And strangers shall stand</i> before you like servants. <span>\u05d0\u05d1\u05e8\u05d9\u05d1\u05dd</span> <i>Your ploughmen.</i> <span>\u05d0\u05b4\u05d1\u05b8\u05bc\u05e8</span> is an adjective, meaning \u201ctilling the field.\u201d<sup>8</sup><i class="footnote">Comp. I. E. on iii. 4 and note 5.</i>',
  u'<span>\u05db\u05d4\u05e0\u05d9</span> <i>The priests</i>. I said already that the meaning of <span>\u05db\u05d4\u05df</span> is, \u201cone that ministers;\u201d it is therefore qualified here by the genitive \u201cof our God.\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> \u201cthou hast boasted\u201d (Deut. xxvi. 17).<sup>9</sup><i class="footnote">I. E. connects with the same root the word <span>\u05d0\u05de\u05d9\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> to mean \u201cthou hast praised,\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> means \u201cthou hast caused to declare.\u201d</i>',
  u'<span>\u05de\u05e9\u05e0\u05d4</span> <i>Double.</i> The verb \u201cyou shall inherit\u201d is to be supplied. <span>\u05d5\u05ea\u05d7\u05ea \u05db\u05dc\u05de\u05d4\u2550\u05d5\u05d1\u05dc\u05de\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \u201cdouble\u201d in the first part of the verse.',
  u'<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span>\u05d5\u05e0\u05ea\u05ea\u05d9 \u05e4\u05e2\u05dc\u05ea\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>I will give them their reward</i>, etc. As to <span>\u05e4\u05e2\u05dc\u05ea\u05dd</span> \u201ctheir reward\u201d comp. <span>\u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages\u201d (Lev. xix. 13). By these words the expression \u201cI hate robbing\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages.',
  u'<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute.',
  u'<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span>\u05d9\u05e2\u05d8\u05e0\u05d9</span> <i>He hath covered me</i>. It is past of <span>\u05e2\u05d5\u05d8\u05d4 ; \u05d9\u05e2\u05d8</span> \u201ccovering\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class="footnote">The Hebrew text has the words <span>\u05de\u05d2\u05d6\u05e8\u05ea \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05e9\u05e0\u05d9 \u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span>, \u201cof the same root as <span>\u05e2\u05d5\u05d8\u05d4</span>, but of a different conjugation.\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span>\u05e2\u05d8\u05d4</span>, the other from <span>\u05d9\u05e2\u05d8</span>. The reverse would be correct, namely, <span>\u05de\u05d1\u05e0\u05d9\u05df \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05d1\u05f3 \u05e9\u05e8\u05e9\u05d9\u05dd \u05e4\u05e2\u05dc \u05e2\u05d1\u05e8</span> \u201cit is the past tense of the same conjugation as <span>\u05e2\u05d5\u05d8\u05d4</span>, but the two verbs have different roots.\u201d This is perhaps the right reading.</i> <span>\u05d9\u05db\u05d4\u05df</span> <i>Serveth</i>.<sup>11</sup><i class="footnote">A. V., \u201cDecketh himself with.\u201d</i> It is a transitive verb, and <span>\u05e4\u05d0\u05e8</span> \u201cornament\u201d is the object; it is attended to by the bridegroom; compare my remark on <span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> \u201cshall minister unto thee\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck.',
  u'<span>\u05db\u05d0\u05e8\u05e5 \u05ea\u05d5\u05e6\u05d9\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class="footnote">A. V., \u201cAs the earth bringeth forth,\u201d etc.<br>13 I. E. explains the expression <span>\u05e6\u05de\u05d7</span>, \u201cto grow,\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew.'],
 [u'<i>For Zion\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span>\u05d9\u05d1\u05e2\u05e8</span> <i>That burneth.</i> The relative <span>\u05d0\u05e9\u05e8</span> \u201cthat\u201d must be supplied; for the verb agrees with <span>\u05dc\u05e4\u05d9\u05d3</span> \u201clamp.\u201d<sup>1</sup><i class="footnote"><span>\u05d9\u05d1\u05e2\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span>\u05d9\u05d1\u05e2\u05e8</span>; <span>\u05d5\u05d9\u05e9\u05d5\u05e2\u05ea\u05d4</span> is therefore connected with the masculine noun <span>\u05dc\u05e4\u05d9\u05d3</span>, by supplying the relative <span>\u05d0\u05e9\u05e8</span>; and the whole phrase is to be translated: \u201cAnd the salvation thereof as a lamp that burneth.\u201d</i>',
  u'<span>\u05e7\u05d5\u05e8\u05d0</span> <i>Shall be called.</i> It is Pual. <span>\u05d9\u05e7\u05d1\u05e0\u05d5</span> <i>Will name.</i> Comp. <span>\u05d0\u05e9\u05e8 \u05e0\u05e7\u05d1\u05d5</span> \u201cwhich are expressed\u201d (Num. i. 17).',
  u'<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class="footnote">This is equivalent to saying that the word <span>\u05e2\u05d8\u05e8\u05ea</span>, mostly used in the meaning of \u201ccrown,\u201d that is, an ornament of the head, has sometimes the general meaning \u201cornament,\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span>\u05d1\u05d9\u05d3</span> with <span>\u05e2\u05d8\u05e8\u05ea</span>; we may join it with <span>\u05d5\u05d4\u05d9\u05d9\u05ea</span> and explain the phrase thus: \u201cThou shalt be a crown of glory in the hand of the Lord\u201d\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>',
  u'<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \u201cFor Zion\u2019s sake,\u201d etc. are spoken by the Lord; the expression \u201cI will not rest,\u201d etc. must be taken in a figurative sense. <span>\u05d7\u05e4\u05e6\u05d9 \u05d1\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class="footnote">A. V., \u201cHephzi-bah.\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof.',
  u'<i>So shall thy sons marry thee</i>. This is a figurative expression for \u201cthe kingdom will be restored to thee.\u201d',
  u'<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \u201cThey that cause to watch for lying vanities, forsake their idol\u201d (Jon. ii. 9).<sup>4</sup><i class="footnote">A. V., \u201cThey that observe lying vanities.\u201d\u2014I. E. proves by this quotation that the expression \u201cto watch\u201d signifies sometimes \u201cto wait for help,\u201d \u201cto pray;\u201d because <span>\u05de\u05e9\u05de\u05e8\u05d9\u05dd</span> means \u201cthey that cause to pray,\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cwatchmen\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \u201cwatchmen\u201d by the words <span>\u05d4\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd \u05d0\u05ea \u05d9\u05d9</span> \u201cthat remind the Lord.\u201d <span>\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd</span> is a causative verb; lit., \u201cthat cause the Lord to remember;\u201d comp. <span>\u05d4\u05d6\u05db\u05d9\u05e8\u05e0\u05d9</span> \u201cput me in remembrance\u201d (xliii. 26).',
  u'<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05e0\u05e9\u05d1\u05e2 \u05d2\u05dd \u05d6\u05d4 \u05dc\u05d0\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span>. The first <span>\u05d2\u05dd</span> connects this verse with the preceding verse in this way: \u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\u201d But it is also possible that it is an erroneous repetition of the second <span>\u05d2\u05dd</span>.\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \u201cthe word that cometh out of the mouth of the Lord, does not return void,\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \u201chath sworn,\u201d that is, has made an unconditional decree.<sup>6</sup><i class="footnote">The predictions of good or evil events are generally connected with the condition pronounced or understood, \u201cif you hearken unto me\u201d or \u201cif you hearken not unto me.\u201d But a prediction introduced by a phrase like \u201cHe hath sworn\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.',
  u'<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together.',
  u'<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \u201cGo through, etc.\u201d that is, go through the gates to proclaim in every place \u201cPrepare the way of the people,\u201d \u201cclear it of stones,\u201d \u201clift up a standard throughout the whole world.\u201d',
  u'<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class="footnote">The words of the Hebrew text are <span>\u05d4\u05d1\u05ea \u05e9\u05d4\u05d5\u05dc\u05d9\u05d3\u05d4</span>; they seem to be incorrect, because the Hiphil of <span>\u05d9\u05dc\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \u201cthe daughter of Zion\u201d by \u201cthe daughter, whom she (Zion) has born.\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> <i>And His wages.</i><sup>8</sup><i class="footnote">A. V., \u201cAnd his work.\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel.',
  u'<i>And unto thee</i>. The second person refers to Zion.'],
 [u'<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class="footnote">Comp. \u201cAnd there is none that holdeth with me in these things, but Michael, your prince\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class="footnote">The words <span>\u05d4\u05e9\u05dd\u05b4 \u05d4\u05e0\u05db\u05d1\u05d3</span> \u201cthe honoured name\u201d of the Hebrew text are used instead of <span>\u05d9\u05d9</span> \u201cthe Lord,\u201d by I. E., in order not to connect the description \u201cwith dyed garments,\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\u2014that is, the Christian religion\u2014which was first established among the Edomites.<sup>2a</sup><i class="footnote">The words \u201cThis prophecy,\u201d etc., till \u201camong the Edomites,\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span>\u05d7\u05de\u05d5\u05e5</span> <i>Stained</i>. Comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u201cvinegar\u201d (Num. vi. 3).<sup>3</sup><i class="footnote">The two words seem, according to I. E., to be derived from <span>\u05d7\u05de\u05e5</span> \u201cto be red.\u201d See Gesenius Lex. Hebr. Chald.</i> <span>\u05d6\u05d4 \u05d4\u05d3\u05d5\u05e8 \u05d1\u05dc\u05d1\u05d5\u05e9\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class="footnote">A. V., \u201cThis that is glorious.\u201d</i> <i>in his apparel</i>, how has he stained himself! <span>\u05e6\u05e2\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class="footnote">A. V., \u201cTravelling.\u201d</i> others; comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd \u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201coppressors, that will oppress him\u201d<sup>6</sup><i class="footnote">\u201cWanderers, that shall cause him to wander.\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class="footnote">That <span>\u05e6\u05e2\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \u201cthat <span>\u05e6\u05e2\u05d4</span> is a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span>\u05d1\u05d7\u05d5 \u05e6\u05e2\u05d4 \u05d1\u05e8\u05d1</span> \u201cwho bindeth people in the greatness of his strength;\u201d but the verb would be missing, if <span>\u05e6\u05e2\u05d4</span> were a noun.</i> is confirmed by the words which follow: \u201cin the greatness of his strength.\u201d R. Moses Hakkohen says, that <span>\u05e6\u05d5\u05e2\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\u2014The answer to the question \u201cWho is this,\u201d etc., is \u201cI that speak in righteousness,\u201d etc. <span>\u05e8\u05d1</span> <i>Mighty</i>. Comp. <span>\u05e8\u05d1</span> \u201cofficer\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are.',
  u'<span>\u05dc\u05dc\u05d1\u05d5\u05e9\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class="footnote">A. V., \u201cIn thine apparel.\u201d Comp. c. xxxii., Note 1.</i> The preposition <span>\u05dc</span> is pleonastic as in <span>1) \u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine.',
  u'<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span>\u05d5\u05d0\u05d3\u05e8\u05db\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i><sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i>&lt;<sup>10</sup><i class="footnote">See I. E. on i. 21, Note 43.</i>sup&gt;9<i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \u05d5\u05b0\u05d9\u05b5\u05d6 <i>And sprinkled</i>. It is similar in form to <span>\u05d5\u05b7\u05d9\u05b5\u05d8</span> \u201cand he stretched forth\u201d (Ex. ix. 23). <span>\u05e0\u05e6\u05d7\u05dd</span> <i>Their blood</i>. The blood is called <span>\u05e0\u05b6\u05e6\u05b7\u05d7</span> lit. \u201ctime,\u201d because t<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span>\u05e0\u05e6\u05d7</span> \u201cfor ever\u201d (xxxiv. 10). <span>\u05d0\u05d2\u05d0\u05dc\u05ea\u05d9</span> <i>I stained</i>. The <span>\u05d0</span> is here substituted for <span>\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \u201cI stained,\u201d comp. <span>\u05d9\u05d2\u05d0\u05dc\u05d4\u05d5</span> \u201cshall stain it\u201d (Job iii. 5).',
  u'<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span>\u05d2\u05d0\u05d5\u05dc\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God.',
  u'<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span>\u05d5\u05d0\u05e9\u05ea\u05d5\u05de\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> (lix. 16).',
  u'<i>Nations.</i> Other nations beside Edom. <span>\u05d5\u05d0\u05d5\u05e8\u05d9\u05d3 \u05dc\u05d0\u05e8\u05e5 \u05e0\u05e6\u05d7\u05dd</span> And I will pour out their blood<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth.',
  u'<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span>\u05d5\u05e8\u05d1 \u05d8\u05d5\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class="footnote">A. V., \u201cAnd the great goodness.\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class="footnote">By this remark I. E. reminds us not to confound the attribute of God <span>\u05e8\u05b7\u05d1 \u05de\u05d5\u05d1</span> \u201cGreat in goodness,\u201d with <span>\u05e8\u05d1 \u05de\u05d5\u05bc\u05d1</span> \u201cthe abundance of goodness\u201d <span>\u2550</span> \u201cthe great goodness.\u201d <span>\u05e8\u05b7\u05d1</span> is an adjective, <span>\u05e8\u05b9\u05d1</span> an abstract noun.</i>',
  u'<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class="footnote">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them.',
  u'<span>\u05dc\u05d0</span> The true meaning of the word is \u201cto Him;\u201d<sup>15</sup><i class="footnote">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span>\u05dc\u05d5</span> \u201cto him\u201d is here the Keri, <span>\u05dc\u05c2\u05d0</span> \u201cnot,\u201d the Ketib.</i> and <span>\u05dc\u05d0 \u05e6\u05e8</span> (lit., Unto Him was trouble), \u201che was afflicted,\u201d has the same meaning as \u201cAnd His soul was grieved\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \u201cAnd sent an angel, and hath brought us forth out of Egypt\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class="footnote">Although I. E. admits that the word <span>\u05de\u05dc\u05d0\u05da</span> \u201cangel\u201d or \u201cmessenger\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \u201cthe angel\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span>\u05d5\u05d9\u05e0\u05d8\u05dc\u05dd</span> <i>And he bare them</i>. Comp. <span>\u05d5\u05e0\u05d8\u05dc</span> \u201cand the weight\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span>\u05db\u05dc \u05d9\u05de\u05d9 \u05e2\u05d5\u05dc\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> is, according to I. E., \u201ca long period,\u201d but its nature and limits must be gathered from the context; <span>\u05d9\u05de\u05d5\u05ea \u05e2\u05d5\u05dc\u05dd</span> (Deut. xxxii. 7) refers to the past; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (Ps. xc. 2) \u201cfor ever\u201d to the future; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (1 Sam. i. 22), \u201cthe whole lifetime,\u201d etc., here I. E. infers from the preceding, \u201cAnd he carried them in their land,\u201d that it refers to the period during which they had possession of their land.</i>',
  u'<span>\u05d5\u05e2\u05e6\u05d1\u05d5</span> <i>And vexed</i>. Comp. <span>\u05d0\u05dc \u05ea\u05e2\u05e6\u05d1\u05d5</span> \u201cbe not grieved\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \u201cby the holy spirit\u201d the angel of the Lord.<sup>17</sup><i class="footnote">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span>\u05d5\u05d0\u05e8\u05d2\u05d9\u05d6\u05d5 \u05e2\u05dc \u05de\u05d9\u05de\u05e8 \u05e0\u05d1\u05d9\u05d0\u05d9 \u05e7\u05d5\u05d3\u05e9\u05d9\u05d4</span> \u201cthey acted provokingly against the words of His holy prophets.\u201d</i> <i>He fought against them</i> till they left His land.',
  u'<i>Then he remembered the days of old</i>, the days that have passed. <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class="footnote">A. V., \u201cMoses and His people.\u201d</i> As to the asyndeton <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5\u05bc</span> comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201cthe sun and moon\u201d (Hab. iii. 11). The word <span>\u05de\u05e9\u05d4</span>, however, may also be taken as a participle, meaning \u201che who brought out,\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class="footnote">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span>\u05de\u05e9\u05d4</span>, which is once used as a common noun, namely, in this passage <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span>. The words \u201cbut the first explanation is preferable\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span>\u05d0\u05ea \u05e8\u05e2\u05d4 \u05e6\u05d0\u05e0\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class="footnote">The words of the Hebrew text are <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc \u05de\u05e9\u05d4</span>, which seem to have been written by mistake instead of <span>\u05e2\u05dd</span> \u201cwith,\u201d the explanation of <span>\u05d0\u05b5\u05ea</span>. Firstly, it is not correct to say that <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> is formed after <span>\u05de\u05e9\u05b6\u05b9\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> from <span>\u05e8\u05b9\u05e2\u05b6\u05d4</span>. The words <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span> are probably the product of some ingenious copyist, who took <span>\u05e2\u05dd</span> for the initials of <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel.',
  u'<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19).',
  u'<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class="footnote">I. E. divides the verse into two sentences, \u201cHe led them through the deep,\u201d and \u201cHe led them,\u201d (to be supplied) \u201cin the wilderness,\u201d or, \u201cin the plain,\u201d while, according to others, the verse contains only one sentence, \u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\u201d</i>',
  u'<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \u201cthe spirit of the Lord <span>\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>\u201d \u201cled them\u201d that is, Israel; <span>\u05ea\u05e0\u05d9\u05d7\u05dd\u2550\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>. The suffix (<span>\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \u201cSo didst Thou lead Thy people;\u201d the prophet speaking both of Moses and the Israelites.',
  u'<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class="footnote">\u201cAnd He fought against them,\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span>\u05de\u05d6\u05d1\u05d5\u05dc</span> <i>From the habitation</i>. Comp. <span>\u05d9\u05d6\u05d1\u05dc\u05e0\u05d9</span> \u201cwill dwell with me\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span>\u05d4\u05ea\u05d0\u05e4\u05e7\u05d5</span> <i>They are restrained</i> at present. Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201cto refrain himself\u201d (Gen. xlv. 1).',
  u'<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span>\u05d9\u05d1\u05d9\u05e8\u05b8\u05e0\u05d5</span> <i>Acknowledge us</i>. Comp. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05e0\u05d9</span> instead of <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05d9</span> \u201chath separated me\u201d (lvi. 3).',
  u'<span>\u05dc\u05de\u05d4 \u05ea\u05ea\u05e2\u05e0\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class="footnote">A. V., \u201cWhy hast Thou made us to err?\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span>\u05dc\u05e2\u05e9\u05d5\u05ea \u05ea\u05e9\u05d5\u05d1\u05d4 \u05d0\u05d9\u05df \u05de\u05e1\u05e4\u05d9\u05e7\u05d9\u05df \u05d1\u05d9\u05d3\u05d5</span> \u201che is not permitted to repent\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class="footnote">This is said of him, who misleads others to sin; \u201che is not permitted to repent,\u201d \u201che cannot completely remedy the evil which he has produced.\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \u201cWhy doest Thou make us to err?\u201d is to be explained in a similar way, namely, \u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class="footnote">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \u201cWhy dost Thou cause us to err?\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class="footnote">As <i>e.g.,</i> the commandments introduced by a formula like \u201cWhen ye be come into the land;\u201d the commandments concerning the temple and the service therein.</i> <span>\u05ea\u05e7\u05e9\u05d9\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class="footnote">A. V., \u201cThou hast hardened.\u201d</i> Comp. <span>\u05d4\u05e7\u05e9\u05d9\u05d7</span> \u201cHe hath removed\u201d<sup>25a</sup><i class="footnote">A. V., \u201cShe is hardened.\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> \u201cthe judges;\u201d but there is no reason why \u201cthe tribes of thine inheritance\u201d should be referred to the judges. If the words \u201cthy servants\u201d refer, as I. E. explains, to the Patriarchs, the expression \u201cthe tribes of thine inheritance,\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> is a corruption of <span>\u05d4\u05e9\u05d1\u05d8\u05d9\u05dd</span> \u201cthe tribes,\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>',
  u'<span>\u05dc\u05de\u05e6\u05e2\u05e8</span> A little while. <span>\u05dc\u05de\u05e6\u05e2\u05e8 \u05d9\u05d3\u05e9\u05d5 \u05e2\u05dd \u05e7\u05d3\u05e9\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class="footnote"><span>\u05de\u05e6\u05e2\u05e8</span> means \u201csmall\u201d or \u201clittle,\u201d and admits of the rendering \u201ca little while\u201d as well as \u201ca little thing.\u201d</i> and this latter explanation is right.',
  u'<span>\u05d4\u05d9\u05d9\u05e0\u05d5 \u05de\u05e2\u05d5\u05dc\u05dd \u05d5\u05d2\u05e8\u05d9</span> We are like men, over whom Thou hast never ruled.'],
 [u'<span>\u05dc\u05d5\u05d0 \u05e7\u05e8\u05e2\u05ea \u05e9\u05de\u05d9\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \u201cAs if Thou hadst not rent the heavens;\u201d<sup>1</sup><i class="footnote">To give us Thy commandments. <span>\u05dc\u05d5\u05bc\u05d0</span> is, according to this explanation, the same as <span>\u05dc\u05d0</span> \u201cnot.\u201d Comp. Targum Jonathan: <span>\u05dc\u05d0 \u05dc\u05d4\u05d5\u05df \u05d0\u05e8\u05d1\u05e0\u05ea \u05e9\u05de\u05d9\u05d0</span> \u201cnot for them (for the heathen people) hast thou descended from heaven.\u201d</i> but it is more correct to take <span>\u05dc\u05d5\u05bc\u2550\u05dc\u05d5\u05bc\u05d0</span> in its usual meaning \u201cif;\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \u201cIf Thou wouldst rend the heavens and come down,\u201d that is, if Thou wouldst send forth Thy decrees, then, \u201cthe mountains,\u201d that is, the kings<sup>2</sup><i class="footnote">\u201cKingdoms\u201d (<span>\u05de\u05dc\u05db\u05d5\u05ea</span>) or \u201cnations\u201d (<span>\u05d2\u05d5\u05d9\u05dd</span>) would better correspond with the phrase <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05e8\u05d2\u05d6\u05d5</span> \u201cthus the nations would tremble at Thy presence\u201d (lxiv. 1), which seems to be the explanation of <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span>.</i> who sit in safety, \u201cwould flow down at Thy presence.\u201d <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span>\u05dc</span> is caused by the pause;<sup>3</sup><i class="footnote">This Dagesh is called by the Grammarians: euphonic (<span>\u05dc\u05ea\u05e4\u05d0\u05e8\u05ea \u05d4\u05e7\u05e8\u05d9\u05d0\u05d4</span>); comp. <span>\u05d7\u05b8\u05d3\u05b0\u05dc\u05bd\u05d5\u05bc \u2550 \u05d7\u05b8\u05d3\u05b5\u05dc\u05bc\u05bd\u05d5\u05bc</span> (Jud. v. 7).</i> <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> is in form similar to <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> \u201cthey could\u201d (Ex. viii. 14).<sup>4</sup><i class="footnote">The comparison of <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> with <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> has no Dagesh.</i> <span>\u05db\u05e7\u05e8\u05d7 \u05d0\u05e9 \u05d4\u05de\u05e1\u05c1\u05d9\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span>\u05de\u05d9\u05dd \u05ea\u05d1\u05e2\u05d4 \u05d0\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class="footnote">A. V., \u201cAs when the fire causeth the waters to boil.\u201d</i> As to <span>\u05ea\u05d1\u05e2\u05d4</span> \u201ccauseth to boil\u201d (lit. \u201cswelleth\u201d) comp. <span>\u05d0\u05d1\u05e2\u05d1\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Ex. ix. 9). <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05d3\u05d2\u05d6\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class="footnote">A. V., \u201cThat the nations may tremble at Thy presence.\u201d</i>',
  u'<span>\u05d1\u05e2\u05e9\u05d5\u05ea\u05da</span> When thou didst. <span>\u05e0\u05d5\u05e8\u05d0\u05d5\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05de\u05d5 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span>; but either <span>\u05db\u05de\u05d5</span> or <span>\u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span> is superfluous, because both expressions have the same meaning: \u201clike.\u201d It is also possible that the original text had a word like <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> (xxx. 10) after <span>\u05d1\u05de\u05d5</span> which has been omitted by some careless copyist.</i> <span>\u05e2\u05d6\u05d5\u05ea</span> \u201crough words\u201d (Prov. xviii. 20). <span>\u05dc\u05d0 \u05e0\u05e7\u05d5\u05d4</span> <i>Which we looked not for.</i> <span>\u05d9\u05e8\u05d3\u05ea</span> When thou camest down. <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past.',
  u'<span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 \u05d5\u05e0\u05d5\u05f3</span> Men have not heard,<sup>8</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span>\u05d9\u05e2\u05e9\u05d4</span> What he will prepare.<sup>9</sup><i class="footnote">A. V., \u201cWhat He hath prepared for him that waiteth for Him.\u201d</i> <span>\u05dc\u05de\u05d7\u05db\u05d4</span> For him that will wait.',
  u'<span>\u05e4\u05d2\u05e2\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class="footnote">A. V., \u201cThou meetest him,\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\u201d (Ps. cvi. 23). It may also be rendered, \u201cThou acceptedst the prayer of him,\u201d etc. Comp. <span>\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> \u201cI will not accept the prayer of any man\u201d (xlvii. 3; liii. 12). <span>\u05d0\u05ea \u05e9\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class="footnote">A. V., \u201cHim that rejoiceth.\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class="footnote">Better Rashi: \u201cHim that rejoiced in doing righteousness;\u201d and Targum Jonathan: <span>\u05d3\u05d7\u05d3\u05d9\u05d0\u05d5 \u05dc\u05de\u05e2\u05d1\u05d3 \u05e8\u05e2\u05d5\u05ea\u05da \u05d1\u05e7\u05e9\u05d5\u05d8 \u05d5\u05db\u05d6\u05d1\u05d5</span> \u201cwho rejoiced when performing Thy will with truth and integrity.\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class="footnote">That is, Moses. (Comp. Num. xii. 7.)\u2014The Hebrew text has the words <span>\u05e9\u05d4\u05d5\u05e8\u05ea\u05e0\u05d5 \u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>, which seem to be incorrect; <span>\u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span> is probably to be altered into <span>\u05e2\u05dc \u05d9\u05d3\u05d9 \u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>.</i> <span>\u05d4\u05df \u05d0\u05ea\u05d4 \u05e7\u05e6\u05e4\u05ea \u05d5\u05e0\u05d7\u05d8\u05d0</span> \u201cBut now<sup>13</sup><i class="footnote">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\u201d or \u201cBehold Thou wast angry,<sup>14</sup><i class="footnote">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\u201d <span>\u05d1\u05d4\u05dd</span> <i>Through them,</i><sup>15</sup><i class="footnote">A. V., \u201cIn those is continuance.\u201d\u2014The words <span>\u05dc\u05e2\u05d5\u05dc\u05dd \u05d4\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea \u05d4\u05e7\u05e6\u05e3</span> are corrupt; they must contain the explanation of <span>\u05e2\u05d5\u05dc\u05dd</span>, since that of <span>\u05d1\u05d4\u05dd</span> is given before in the words <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05d4\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd</span> \u201cthrough the righteous.\u201d If <span>\u05e2\u05d5\u05dc\u05dd</span> were explained by \u201calways,\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span>\u05e2\u05d5\u05dc\u05dd</span> \u201cdisappearance\u201d from <span>\u05e2\u05dc\u05dd</span> \u201cto conceal;\u201d and the Hebrew text is to be altered into <span>\u05e2\u05d5\u05dc\u05dd \u05d9 \u05d4\u05e4\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> or <span>\u05e2\u05d5\u05dc\u05dd\u201c.\u05e2\u05d5\u05dc\u05dd \u05d9 \u05e1\u05ea\u05d9\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> means the disappearance of the wrath.\u201d</i> that is, through the righteous men. <span>\u05e2\u05d5\u05dc\u05dd</span> The disappearance of the wrath. <span>\u05d5\u05e0\u05d5\u05e9\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class="footnote">A. V., \u201cAnd we shall be saved.\u201d</i> It is the imperfect.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>',
  u'<span>\u05d5\u05e0\u05d4\u05d9 \u05db\u05d8\u05de\u05d0 \u05db\u05dc\u05e0\u05d5</span> But now we are all as an unclean thing. <span>\u05e2\u05d3\u05d9\u05dd</span> <i>Filthy rags</i>. It is derived from <span>\u05e2\u05b7\u05d3</span> \u201cspoil\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span>\u05d5\u05b7\u05e0\u05bc\u05b8\u05d1\u05b6\u05dc</span> <i>And we fade away.</i> The radical <span>\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span>\u05e0\u05d1\u05dc</span>. Comp. <span>\u05e0\u05d1\u05dc\u05ea</span>, \u201cfading\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>',
  u'<span>\u05de\u05ea\u05e2\u05d5\u05e8\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class="footnote">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span>\u05d1</span> should have a Dagesh (<span>\u05d5\u05b7\u05e0\u05bc\u05b7\u05d1\u05bc\u05b6\u05dc</span> Hiphil of <span>\u05e0\u05d1\u05dc</span>). The form can, however, be considered as regular if derived from <span>\u05d1\u05d5\u05dc</span>; verbs <span>\u05e4\u05f4\u05e0</span> and <span>\u05e2\u05f4\u05d5</span> interchange sometimes; comp. <span>\u05e1\u05d5\u05da</span> and <span>\u05e0\u05e1\u05da</span> \u201cto anoint.\u201d</i> <span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class="footnote"><span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span>\u05d9\u05d3\u05d5</span>; lit. \u201cto cause his hand to be strong in Thee.\u201d</i> <span>\u05d5\u05ea\u05de\u05d5\u05d2\u05e0\u05d5</span> <i>And hast consumed us.</i> Comp. <span>\u05e0\u05de\u05e0\u05d5</span> \u201cthey melt\u201d (Ex. xv. 15).',
  u'<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc.',
  u'<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now.',
  u'<i>The holy cities</i>, etc. Supply <span>\u05d4\u05d1\u05d8</span>, \u201csee\u201d from the preceding verse. \u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\u201d',
  u'<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class="footnote">I. E. takes the verb <span>\u05d4\u05dc\u05dc\u05d5\u05da</span> literally: \u201cto praise,\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span>\u05d3\u05e4\u05dc\u05d7\u05d5 \u05e7\u05d3\u05de\u05da \u05d0\u05d1\u05d4\u05ea\u05e0\u05d0</span> \u201cwhere our ancestors worshipped Thee.\u201d</i>',
  u'<span>\u05ea\u05d7\u05e9\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?'],
 [u'<i>I was</i><sup>1</sup><i class="footnote">A. V., \u201cI am sought.\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \u201cYour fathers have provoked me, but \u2018 I was sought,\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \u2018 <i>Behold me</i>, <i>behold me</i>,\u2019 repeatedly through the prophets.<sup>2</sup><i class="footnote">I. E. adds \u201cthrough the prophets,\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal.',
  u'<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \u201cEven to nations that are not called by my name, I was accessible, but as regards my people \u201cI have spread my hands\u201d to receive them. <span>\u05d4\u05d3\u05e8\u05da \u05dc\u05d0 \u05d8\u05d5\u05d1</span> <i>In a way that is not good.</i> Supply <span>\u05d3\u05e8\u05da</span> \u201cway\u201d before <span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> \u201cnot good;\u201d<sup>3</sup><i class="footnote"><span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> is the genitive governed by <span>\u05d3\u05e8\u05da</span>, which must be supplied; because <span>\u05d4\u05d3\u05e8\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span>\u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2 \u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea \u05d3\u05e2\u05ea\u2550\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea  \u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2</span> \u201cthe tree of knowledge of good and evil\u201d (Gen. ii. 9).',
  u'<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry.',
  u'<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span>\u05d5\u05d1\u05e0\u05e6\u05d5\u05e8\u05d9\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class="footnote">A. V., \u201cIn the monuments.\u201d \u201cBesieged.\u201d</i>. Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cwaste\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span>\u05d5\u05d8\u05e8\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class="footnote">See ix. Note 2.</i> is <span>\u05d5\u05e4\u05e8\u05e7</span>; the two words, however, are the same in meaning.',
  u'<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\u2019s meat, etc. <span>\u05d2\u05e9\u05d4 \u05d0\u05dc\u05d9\u05da\u2550\u05e7\u05e8\u05d1 \u05d0\u05dc\u05d9\u05da</span> <i>Stand by thyself.</i> Lit. \u201cGo nearer to thyself.\u201d <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class="footnote">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span>\u05e7\u05e8\u05e9\u05ea\u05d9\u05da</span> \u201cI am holier than thou.\u201d</i> comp. <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201chave gone out of me\u201d (Jer. x 20); similarly <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> has the same meaning as <span>\u05e7\u05d3\u05e9\u05ea\u05d9 \u05de\u05de\u05da</span> \u201cI am holy, more than thou.\u201d <span>\u05d0\u05dc\u05d4 \u05e2\u05e9\u05df \u05d1\u05d0\u05e4\u05d9</span> These put<sup>7</sup><i class="footnote">A. V., \u201cThese are.\u201d</i> smoke in my nose.',
  u'<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it.',
  u'<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry.',
  u'<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them.',
  u'<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \u201cmine elect.\u201d',
  u'<span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \u201cAnd the valley of Achor for a door of hope\u201d (Hos. ii. 15). Others render it, \u201cValley of trouble,\u201d<sup>8</sup><i class="footnote">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> are probably like <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span>\u05e2\u05db\u05e8</span> \u201cthat troublest\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him.',
  u'<span>\u05d4\u05b7\u05e9\u05c1\u05b0\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> <i>That forget</i>, (lit., \u201cthat are forgetful\u201d). It is an adjective,<sup>9</sup><i class="footnote">I. E. explains <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d4\u05b4\u05d9\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span>\u05e9\u05c1\u05b9\u05db\u05b0\u05d7\u05b4\u05d9\u05dd</span>; or he means by <span>\u05e9\u05dd \u05ea\u05d0\u05e8</span> the participle, and <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> would in that case be another form of the participle, that could be compared with <span>\u05d9\u05e8\u05d0\u05d9\u05dd</span>, the only form of the participle Kal of <span>\u05d9\u05e8\u05d0</span>, \u201cto fear.\u201d</i> similar in form to <span>\u05d9\u05b0\u05e8\u05b5\u05d0\u05b4\u05d9\u05dd</span> \u201cafraid\u201d (1 Sam. xxiii. 3). <span>\u05dc\u05d2\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class="footnote">A. V., \u201cThat troop.\u201d</i> R. Moses Hakkohen says, that <span>\u05d2\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class="footnote">According to the belief of Eastern people; In Arabic, Jupiter is called <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n2Q==\n"> \u201cthe greatest fortune.\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nBOAPI/U6NGgZmjRo0H//2Q==\n"> Felicitas.</i> but that <span>\u05d1\u05d2\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class="footnote">I. E. renders <span>\u05d1\u05d2\u05d3</span> \u201ca troop comes,\u201d and refers it to the troop of five children, which Leah then had.</i> <span>\u05dc\u05de\u05e0\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class="footnote">A. V., \u201cThat number.\u201d</i> According to some <span>\u05de\u05e0\u05d9</span> (lit., \u201cnumber\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span>\u05de\u05e0\u05d9</span> is the name of one star.<sup>15</sup><i class="footnote">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span>\u05de\u05e0\u05d9</span> is Venus; others compare it with <i>\u03bc\u03aev\u03b7</i> \u201cthe moon.\u201d</i> <span>\u05de\u05de\u05e1\u05da</span> <i>Drink offering.</i> Comp., <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe hath mingled\u201d (Prov. ix. 2).',
  u'<span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span>\u05d2\u05d3 \u05d2\u05d3\u05d5\u05d3 \u05e2\u05d5\u05d3\u05e0\u05d5</span> \u201cGad, a troop shall overcome him\u201d (Gen. xlix. 19); <span>\u05d3\u05df \u05d9\u05d3\u05d9\u05df</span> \u201cDan shall judge\u201d (ibid. 16). Thus the verb <span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> is used because of <span>\u05de\u05e0\u05d9</span> at the end  of the preceding verse; it means \u201cI shall number;\u201d comp. <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13).',
  u'<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries.',
  u'<span>\u05ea\u05bc\u05b0\u05d9\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span><sup>16</sup><i class="footnote">Or <span>\u05ea\u05bc\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> after the form <span>\u05d4\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> (xxiii. 1); the root is <span>\u05d9\u05dc\u05dc</span>.</i>\u05ea\u05bc\u05b7\u05d9\u05b0\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span>; comp., <span>\u05d9\u05b7\u05d9\u05b0\u05e9\u05c1\u05b4\u05d9\u05e8\u05d5\u05bc</span> \u201cthey look straight\u201d (Prov. iv. 25). It is similar in form to <span>\u05d9\u05b0\u05d9\u05b5\u05d3\u05b8\u05e2</span> \u201che knoweth\u201d; (Ps. cxxxviii. 6), and <span>\u05d9\u05b0\u05d9\u05b5\u05d8\u05b4\u05d9\u05d1</span> \u201che doth good\u201d (Job xxiv. 21).',
  u'<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d0\u05dc\u05d4 \u05db\u05de\u05d5</span>; \u201cand a curse, comp.\u201d <span>\u05d5\u05d0\u05dc\u05d4</span> is either the explanation of <span>\u05dc\u05e9\u05d1\u05d5\u05e2\u05d4</span> and must be altered into <span>\u05dc\u05d0\u05dc\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span>\u05db\u05de\u05d5</span>.</i> \u201cThe Lord make thee a curse and an oath\u201d (Num. v. 21); \u201cThe Lord make thee like Zedekiah and like Ahab\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class="footnote">This explanation is given on account of the change of the number; the suffix in <span>\u05e9\u05de\u05db\u05dd</span> is plural, while that of <span>\u05d5\u05d4\u05de\u05d9\u05ea\u05da</span> is singular. In Targum Jonathan it is rendered, <span>\u05d5\u05d9\u05de\u05d9\u05ea\u05db\u05d5\u05df</span> \u201cand shall kill you.\u201d</i> <i>Another name.</i> That is, a better name.',
  u'<span>\u05d4\u05de\u05ea\u05d1\u05e8\u05da</span> <i>He who blesseth himself.</i> This word is not like <span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> \u201cand shall be blessed\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class="footnote"><span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> is the passive (Niphal), \u201cthey shall be blessed;\u201d that is, they shall receive the blessing from the Almighty; <span>\u05de\u05ea\u05d1\u05e8\u05da</span> is reflective (Hithpael): \u201che who blesses himself;\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span>\u05d1\u05d0\u05dc\u05d4\u05d9 \u05d0\u05de\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class="footnote">A. V., \u201cIn the God of truth.\u201d</i> <span>\u05d0\u05de\u05df</span> is an adjective <sup>20a</sup><i class="footnote">I. E. seems to overlook that the adjective <span>\u05d0\u05de\u05df</span> demands the absolute state before it, not the construct. If, however, <span>\u05d0\u05de\u05df</span> is referred by him to the, people, \u201cto the faithful,\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span>\u05d0\u05de\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span>\u05d0\u05de\u05d5\u05e0\u05d4</span> \u201ctruth\u201d (xxv. 1); <span>\u05d9\u05ea\u05d1\u05e8\u05da \u05d5\u05e0\u05d5\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class="footnote">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class="footnote">I. E. perhaps explains here the expression \u201cfrom mine eyes\u201d to mean \u201cfrom the eyes of my pious people\u201d who perceive all the insults and mocking of the wicked.\u201d</i>.',
  u'<span>\u05d1\u05d9 \u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd \u05d7\u05d3\u05e9\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \u201cBehold, it will be as if I created,\u201d etc.<sup>22</sup><i class="footnote">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \u201cnew heavens\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class="footnote">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \u201cnew creation\u201d refers to them.</i> The right explanation, however, is, that by \u201cheavens\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class="footnote">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \u201cheaven and earth;\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class="footnote">The opposite of \u201cthe former things,\u201d which shall not be remembered, is described in the next verse by <span>\u05d2\u05d9\u05dc\u05d4</span>, \u201crejoicing,\u201d and <span>\u05de\u05e9\u05d5\u05e9</span>,\u201cjoy.\u201d \u201cThe former things\u201d are therefore the former troubles and sufferings.</i>',
  u'<span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> <i>Long years</i>.<sup>25</sup><i class="footnote">A. V., \u201cFor ever.\u201d</i> For at last man dies <sup>25a</sup><i class="footnote">And therefore he cannot rejoice for ever, and <span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span>\u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class="footnote">A. V., \u201cI create.\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span>\u05d1\u05e8\u05d0</span> does not mean \u201cto create\u201d (\u201cto produce from non-existence into existence\u201d) but \u201cto form,\u201d \u201cto renew.\u201d',
  u'<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse.',
  u'<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \u201chis days,\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span> \u201cinfant of days.\u201d<sup>27</sup><i class="footnote">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span>\u05d9\u05de\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3 \u05d1\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05d8\u05d0\u05d4 \u05e9\u05e0\u05d4</span>.<sup>28</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span>\u05d5\u05d4\u05d5\u05d0 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, it may be inferred that the word <span>\u05e0\u05e2\u05e8</span>, or the whole phrase <span>\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, is to be explained, and that the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span> have to be replaced by <span>\u05d4\u05e0\u05e2\u05e8</span>, or by the whole phrase <span>\u05e0\u05e2\u05e8 .\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span> is the period of life next to <span>\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class="footnote">A. V., \u201cThe child.\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class="footnote">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span>\u05d1\u05df \u05e9\u05dc\u05e9 \u05e2\u05e9\u05e8\u05d4 \u05dc\u05de\u05e6\u05d5\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class="footnote">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>',
  u'<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy.',
  u'<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class="footnote">Comp. Targ. Jonath.: <span>\u05db\u05d9\u05d5\u05de\u05d9 \u05d0\u05d9\u05dc\u05df \u05d7\u05d9\u05d9\u05d0</span>, \u201cas the days of the tree of life;\u201d this refers, perhaps, likewise, to the carob tree, which is called \u201cthe tree of life,\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \u201ctheir\u201d refers to \u201cmine elect,\u201d the subject of the sentence.',
  u'<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them.',
  u'<span>\u05d8\u05e8\u05dd</span> I think that it means \u201cyet,\u201d and with the preposition <span>\u05d1</span> \u201cbefore.\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span>\u05dc\u05d0 \u2550 \u05d8\u05e8\u05dd</span> \u201cnot,\u201d and on Ex. x. 7, where he explains <span>\u05d4\u05d8\u05e8\u05dd \u05ea\u05d3\u05e2</span>, \u201cdost thou yet wish to know.\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me.',
  u'<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \u201cpeace will be established.\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \u201cAnd the lion shall eat straw like the bullock.\u201d <i>And dust shall be the serpent\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \u201cin all my holy mountain.\u201d'],
 [u'The prophet, in this chapter, again rebukes the wicked people.',
  u'<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \u201cthe heaven is my throne\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class="footnote">As to the meaning of <span>\u05d2\u05d6\u05e8\u05d4\u05b4</span> \u201cdecree\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea.',
  u'<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \u201cthat throne and that footstool are made by me.\u201d <span>\u05d5\u05d9\u05d4\u05d9\u05d5 \u05db\u05dc \u05d0\u05dc\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \u201cto the poor and to him that is of a contrite spirit.\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \u201cI will hide my face from you\u201d (i. 15).',
  u'<i>He that killeth an ox,</i> etc. I look to him \u201cthat trembleth at my word,\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \u201che that killeth an ox, <span>\u05de\u05db\u05d4 \u05d0\u05d9\u05e9</span> \u201cis as guilty as if he slew a man;\u201d it is considered as murder on his part, because the offering is not brought properly; or \u201cis guilty as if he struck a man,\u201d not killing, but hurting and wounding him;<sup>2</sup><i class="footnote">Comp. <span>\u05d5\u05d4\u05db\u05d4 \u05d0\u05d9\u05e9 \u05d0\u05ea \u05e8\u05e2\u05d4\u05d5 \u05d5\u05d2\u05d5\u05f3</span>, \u201cand one smite another with a stone, or with his fist, and he die not.\u201d Ex. xxi. 18.</i> \u201cHe that sacrificeth a lamb\u201d before me, is guilty, <span>\u05e2\u05e8\u05e3 \u05db\u05dc\u05d1</span> \u201cas if he killed a dog;\u201d <span>\u05e2\u05b9\u05e8\u05b5\u05e3\u05ad</span> with the accent on the last syllable is participle Kal of <span>\u05e2\u05e8\u05e3</span> \u201cto cut off the neck;\u201d comp. <span>\u05d5\u05e2\u05e8\u05e4\u05d5</span> \u201cand they shall strike off the neck\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span>\u05e2\u05c1\u05ad\u05e8\u05b6\u05e3</span> \u201cneck\u201d) it is a noun<sup>3</sup><i class="footnote">Some editions of the Hebrew text have the words <span>\u05de\u05dc\u05e2\u05d9\u05dc \u05d4\u05e0\u05d5 \u05e9\u05dd \u05d5\u05db\u05d0\u05e9\u05e8 \u05d4\u05d5\u05d0 \u05e9\u05dd \u05d4\u05d5\u05d0</span>; but either <span>\u05d4\u05d5\u05d0 \u05e9\u05dd</span> or <span>\u05d4\u05e0\u05d5 \u05e9\u05dd</span> is superfluous.</i>; \u201che that offereth an oblation\u201d is guilty <span>\u05d3\u05dd \u05d7\u05d6\u05d9\u05e8</span> \u201cas if he offered the swine\u2019s blood; <span>\u05de\u05d6\u05db\u05d9\u05e8 \u05dc\u05d1\u05d5\u05e0\u05d4</span> \u201c<i>he that burneth incense</i>\u2014\u201dcomp. <span><sup>4</sup><i class="footnote">In his commentary on Leviticus ii. 2, I. E. explains <span>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cmemorial,\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \u201cthe part which was burnt upon the altar,\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cincense\u201d (Lev. ii. 2)\u2014isguilty, <span>\u05de\u05d1\u05e8\u05da \u05d0\u05d5\u05df</span> \u201cas if he blessed iniquity.\u201d<sup>5</sup><i class="footnote">A. V., \u201cAs if he blessed an idol.\u201d</i> <span>\u05d2\u05dd \u05d4\u05de\u05d4</span> <i>Even they</i>, namely, \u201cyour forefathers;\u201d the word <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span> is to be supplied.<sup>6</sup><i class="footnote"><span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd</span> of the Hebrew text is to be altered into <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span>\u05d4\u05de\u05d4</span>, \u201cthey\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span>,\u05d2\u05dd \u05d0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3 ,\u05d2\u05dd \u05d4\u05de\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\u201d</i>',
  u'<span>\u05d1\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05d4\u05dd</span> <i>Their charges.</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i> Comp. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea</span> \u201ccharges\u201d (Deut. xxii. 17), \u201ctheir charges\u201d are the charges brought against them. It may also be rendered \u201ctheir delusions;\u201d comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05dc\u05d5</span> \u201cand they abused\u201d (Judg. xix. 25); <span>\u05d4\u05ea\u05e2\u05d5\u05dc\u05dc</span> \u201che mocked\u201d (1 Sam. vi. 6).<sup>8</sup><i class="footnote">A. V., \u201cHe had wrought wonderfully.\u201d</i> <span>\u05de\u05d2\u05d5\u05e8\u05ea\u05dd</span> <i>Their fears</i>. Comp. <span>\u05d5\u05d9\u05d2\u05e8</span> \u201cand was afraid\u201d (Num. xxii. 3).',
  u'<span>\u05de\u05e0\u05d3\u05d9\u05db\u05dd</span> <i>That cast you out.</i> Comp. <span>\u05d9\u05e0\u05d3\u05d5\u05d4\u05d5</span> \u201cthey chase him\u201d (Job xviii. 18). Some render it<sup>9</sup><i class="footnote">Comp. the second explanation of Rashi, and the Rabbinical expression, <span>\u05d7\u05e8\u05dd \u2550 \u05e0\u05d3\u05d5\u05d9</span>, \u201cdoom,\u201d \u201cexcommunication.\u201d</i> \u201cthose in whose eyes you are considered as doomed.\u201d \u201cYour brethren\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span>\u05d9\u05db\u05d1\u05d3 \u05f2</span> R. Moses Hakkohen says, that it means, \u201cthe Lord is heavy;\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span>\u05db\u05d1\u05d3</span> is found in the meaning of \u201cto be honoured,\u201d as <i>e.g.</i> <span>\u05e0\u05db\u05d1\u05d3\u05ea</span> \u201cThou art glorified\u201d (xxvi. 15); but he did not think of <span>\u05d9\u05b4\u05d1\u05b0\ufb31\u05b0\u05d3\u05d5\u05bc</span> \u201cthey are honoured,\u201d which is the opposite of <span>\u05d9\u05e6\u05e2\u05e8\u05d5</span> \u201cthey are little\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \u2018Certainly, the Lord is too hard for us with His commandments,\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span>\u05d9\u05db\u05d1\u05d3 \u05d9\u05d9</span> \u201cthe Lord is heavy\u201d the word \u201cyet\u201d must be supplied<sup>10a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05d6\u05de\u05df</span>, which either mean, \u201cand an adverb of time is wanting,\u201d as, <i>e. g.,</i> \u201conce,\u201d \u201cyet,\u201d or are the corruption of <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05e2\u05d5\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \u201cyet a time will come, when we shall see your<sup>11</sup><i class="footnote">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\u201d But I think that<sup>12</sup><i class="footnote">These words are added in the translation; the corresponding Hebrew phrase, <span>\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \u201cIn this way there is a connection between this verse and the next.\u201d</i> these are the words of \u201cyour brethren that cast you out,\u201d and that the whole verse must be explained thus: Your brethren say, \u201cFor my name\u2019s sake let the Lord be honoured [<span>\u05d9\u05db\u05d1\u05d3</span> being derived from <span>\u05db\u05d1\u05d5\u05d3</span> \u201chonour\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\u201d this is the meaning of the words <span>\u05d5\u05d4\u05dd \u05d9\u05d1\u05e9\u05d5</span> \u201cand they shall be ashamed.\u201d<sup>13</sup><i class="footnote">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span>\u05d5\u05d0\u05e0\u05d7\u05e0\u05d5 \u05e0\u05d1\u05d5\u05e9</span>, \u201cand we shall be ashamed.\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \u201cyour brethren\u201d etc., but spoken by God, understand the plural in <span>\u05e0\u05e8\u05d0\u05d4</span> as pluralis majestatis, like the plural in <span>\u05e0\u05e2\u05e9\u05d4</span> \u201clet us make\u201d (Gen. i. 26), or<sup>13a</sup><i class="footnote"><span>\u05d5\u05d0\u05d7\u05d9\u05db\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cand others.\u201d</i> refer it to both, to God and the prophet together.',
  u'<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \u201cthe holy temple.\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \u201cthat cast you out,\u201d etc.',
  u'<span>\u05ea\u05d7\u05d9\u05dc</span> <i>She travailed.</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span>\ufb4a\u05b0\u05de\u05b7\ufb3c\u05b5\u05d8</span> \u201cshe will lay eggs\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05d9\u05d8</span> is Hiphil, <span>\u05ea\u05de\u05dc\u05d8</span> Piel of <span>\u05de\u05dc\u05d8</span>.</i>\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class="footnote">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>',
  u'<span>\u05d4\u05d0\u05e0\u05d9 \u05d0\u05e9\u05d1\u05d9\u05e8</span> <i>Shall I bring to birth.</i> Comp. \u201c<span>\u05de\u05e9\u05d1\u05e8 \u05d1\u05e0\u05d9\u05dd</span> birth of children\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d0\u05dc\u05d4</span>, which seems to be nothing but the <span>\u05db\u05d0\u05dc\u05d4</span> \u201csuch things,\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span>\u05d1\u05d0\u05dc\u05d4</span>, \u201cwith those,\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?',
  u'<i>All ye that mourn for her</i> in exile.',
  u'<i>With the breast of her consolations</i>. Comp. \u201cThou shalt suck the breast of kings\u201d (lx. 16). A fulness of joy is meant by this expression; for \u201cconsolations\u201d are here the opposite of \u201cmournings.\u201d<sup>17</sup><i class="footnote"><span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span>, in its literal meaning, \u201cconsolations,\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span> in this verse is the opposite of \u201cmourning,\u201d mentioned in the preceding verse, and signifies \u201chappiness.\u201d</i> <span>\u05ea\u05de\u05e6\u05d5</span> <i>That you may milk out.</i> Comp. <span>\u05de\u05d9\u05e5</span> \u201cthe churning\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class="footnote">The root of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>, that of <span>\u05de\u05d9\u05e5</span> is <span>\u05de\u05d5\u05e5</span>.</i> <span>\u05de\u05d6\u05d9\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class="footnote">The author of the Chald\xe6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span>\u05de\u05d7\u05de\u05d3</span> \u201cfrom the best;\u201d R. Moses Hakkohen compares it with <span>\u05d5\u05d6\u05d9\u05d6 \u05e9\u05d3\u05d9</span> \u201cthe wild beasts of the field\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class="footnote">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>',
  u'<i>I shall extend to Zion peace like a river,</i> etc. <span><sup>20</sup><i class="footnote">I. E. read <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> instead of <span>\u05db\u05d1\u05d5\u05d3 \u05d4\u05d2\u05d5\u05d9\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\u05d7\u05d9\u05dc</span> means \u201cproperty;\u201d comp. <span>\u05d4\u05d7\u05d9\u05dc \u05d4\u05d6\u05d4</span> \u201cthis wealth\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span>\u05ea\u05e9\u05e2\u05e9\u05e2\u05d5</span> <i>Ye will play.</i> Comp. <span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> \u201cand shall play\u201d (xi. 8). The <span>\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class="footnote">The regular form would be <span>\u05e2 ,\u05ea\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b0\u05e9\u05c1\u05b0\u05e2\u05d5\u05bc</span> being a guttural, it should receive the compound Sheva (<span>\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span>\u05e9</span> into a vowel (<span>\u05b8</span>), and restores, therefore, the compound Sheva under <span>\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span>\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span>\u05d5\u05b0\u05e9\u05c1\u05b4\u05e2\u05b2\u05e9\u05c1\u05b7\u05e2</span> and <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> with <span>\ufb4a\u05b0\ufb2a\u05b7\u05e2\u05b2\ufb2a\u05b8\u05e2\ufb35</span>, and explains, but wrongly, the change of \u05b2 into \u05b3, as caused by the pause.</i>',
  u'<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class="footnote">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>',
  u'<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class="footnote">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05d3\u05d5\u05ea</span> (lit., \u201cfor they are the fundamental parts\u201d), which, on account of the plural form, cannot be meant as an explanation of <span>\u05dc\u05d1\u05d1\u05db\u05dd</span>, but as that of <span>\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>; the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05d5\u05e3</span>; \u201cthe body is meant,\u201d must perhaps be supplied together with <span>\u05d5\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>, for the phrase <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05e8\u05d5\u05ea</span> contains the reason for some preceding explanation.</i> <span>\u05d5\u05d6\u05e2\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class="footnote">A. V., \u201cAnd His indignation.\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>, which is contrasted with <span>\u05de\u05dc\u05e2\u05d9\u05dc</span>, \u201cthe accent is on the last syllable but one;\u201d there is no sense in <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>; it must be altered into <span>\u05de\u05dc\u05e8\u05e2</span>, \u201cthe accent is on the last syllable.\u201d</i> and a Kamez in the first, while the noun <span>\u05d6\u05e2\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span>\u05d6\u05b7\u05e2\u05b7\u05dd</span>).',
  u'<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span>\u05dc\u05d4\u05e9\u05d9\u05d1 \u05d1\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> <i>To render His anger with fury.</i> <span>\u05e9\u05d5\u05d1 \u05d0\u05e3</span> or <span>\u05e9\u05d5\u05d1 \u05d7\u05e8\u05d5\u05df</span> construed with <span>\u05de</span> has a good sense, with <span>\u05d1</span> a bad one.<sup>27</sup><i class="footnote">Here it is constructed with neither, but <span>\u05d1\u05d4\u05dd</span> \u201cagainst them\u201d can easily be supplied from the context. The Hebrew text has the words <span>\u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05f4\u05dd \u05ea\u05e9\u05d5\u05d1\u05ea \u05d7\u05e8\u05d5\u05df \u05d0\u05d5</span>; the word <span>\u05d0\u05d5</span>, \u201cor,\u201d is either superfluous or must be followed by <span>\u05d0\u05e3</span>, \u201canger,\u201d or a similar expression.</i>',
  u'<span>\u05e0\u05e9\u05e4\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \u201che will go with them to judgment;\u201d<sup>28</sup><i class="footnote">The Niphal has sometimes the meaning of reciprocity, as <span>\u05e0\u05dc\u05d7\u05dd</span>, \u201cto fight.\u201d</i> or it is used here in an active sense like <span>\u05e0\u05e9\u05d1\u05e2</span> \u201che swore\u201d (lxii. 8).<sup>29</sup><i class="footnote"><span>\u05e0\u05e9\u05e4\u05d8</span> would in that case be the same as <span>\u05e9\u05e4\u05d8</span>, \u201che will judge.\u201d</i>',
  u'<i>That sanctify themselves,</i> for idolatry. <span>\u05d4\u05de\u05ea\u05d8\u05d4\u05e8\u05d9\u05dd\u2550\u05d4\u05de\u05d8\u05d4\u05e8\u05d9\u05dd</span>. <i>That purify themselves.</i> The <span>\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span>\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class="footnote">That are prepared for idolatry; <span>\u05d2\u05e0\u05d5\u05ea</span> is explained by <span>\u05d0\u05e9\u05e8\u05d5\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span>\u05d0\u05d7\u05ea</span> <i>One.</i> The feminine form agrees with <span><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i>\u05d0\u05e9\u05e8\u05d4</span> \u201cgrove,\u201d while the masculine form <span>\u05d0\u05d7\u05d3</span> of the Ketib refers to <span>\u05e2\u05e5</span> \u201ctree;\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness.',
  u'<span>\u05d5\u05d0\u05e0\u05db\u05d9 \u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05d5\u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d4\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class="footnote">A. V., \u201cFor I know their works and their thoughts.\u201d</i> It has the same meaning as \u201cthe rulers take counsel together against the Lord, and against His anointed\u201d (Ps. ii. 2), <span>\u05d1\u05d0\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class="footnote">A. V., \u201cIt shall come.\u201d</i> Supply <span>\u05e2\u05ea</span> \u201ctime.\u201d The meaning of the whole verse is, \u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class="footnote">Comp. c. xxiv. 14, note 18.</i>',
  u'<span>\u05d0\u05d5\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05f4\u05df</span>, \u201cwith omission of <span>\u05e2</span>,\u201d instead of <span>\u05db\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13.',
  u'<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span>\u05d1\u05e8\u05db\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class="footnote">No reason is given why <span>\u05e8\u05db\u05d1</span> should signify here \u201cchariots of iron\u201d and not \u201cchariots;\u201d perhaps he explains <span>\u05e6\u05d1\u05d9\u05dd</span> \u201cwooden waggons,\u201d and therefore <span>\u05e8\u05db\u05d1</span> \u201ciron chariots.\u201d</i> <span>\u05d1\u05e6\u05d1\u05d9\u05dd</span> <i>In waggons.</i><sup>37</sup><i class="footnote">A. V., \u201cIn litters.\u201d</i> Comp. <span>\u05e2\u05d2\u05dc\u05ea \u05e6\u05d1</span> \u201ccovered waggons\u201d (Num. vii. 3). <span>\u05d5\u05d1\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class="footnote">A. V., \u201cAnd upon swift beasts.\u201d</i> Comp. <span>\u05db\u05e8</span> \u201cdromedary\u201d (xvi. 1). A noble species of camel. <span>\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> is a reduplication of <span>\u05db\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled.',
  u'<i>Also of them</i> whom they will bring,<sup>39</sup><i class="footnote">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me.',
  u'<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span>\u05e2\u05de\u05d3\u05d9\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class="footnote">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class="footnote">The words <span>\u05e9\u05dc\u05d0 \u05d9\u05de\u05d7\u05d4</span> after <span>\u05e9\u05de\u05db\u05dd</span> are superfluous. According to the second explanation <span>\u05e9\u05dd</span> has here the meaning \u201csubstance;\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \u201cyour seed,\u201d and is a mere repetition of the same idea. Comp. \u201cTo Jacob and to Israel\u201d (Num. xxiii. 23).',
  u'<span>\u05de\u05d3\u05d9 \u05d7\u05d3\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i> <span>\u05de\u05d3\u05d9</span> has nearly the same meaning as <span>\u05d1\u05db\u05dc \u05e2\u05ea</span> \u201cwhenever\u201d (Est. v. 13). Comp. <span>\u05de\u05d3\u05d9 \u05e2\u05d1\u05e8\u05d5</span> \u201cwhenever he passed\u201d (2 Kings iv. 8). <span>\u05d7\u05d3\u05e9 \u05d1\u05d7\u05d3\u05e9\u05d5</span> \u201ca new moon on the day appointed for it.\u201d Comp. <span>\u05d3\u05d1\u05e8 \u05d9\u05d5\u05dd \u05d1\u05d9\u05d5\u05de\u05d5</span> \u201cthe task of every day on the day appointed for it\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class="footnote">See Midrash Yalkut ad locum.</i> they explain the word <span>\u05de\u05d3\u05d9</span> to signify \u201cone year.\u201d<sup>43</sup><i class="footnote">This seems to be I. E.\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span>\u05de\u05e8\u05d9</span> is not found there.</i> The meaning of <span>\u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5 \u05de\u05d3\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class="footnote">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span>\u05de\u05d3\u05d9 \u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span>\u05e9\u05d1\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span>\u05e9\u05d1\u05ea</span> in the phrase <span>\u05de\u05de\u05d7\u05e8\u05ea \u05d4\u05e9\u05d1\u05ea</span> refers to the first day of Passover.</i>',
  u'<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class="footnote">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class="footnote">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span>\u05d3\u05d9 \u05d3\u05d0\u05d5\u05df</span> \u201cmuch abhorring;\u201d as to <span>\u05d3\u05d0\u05d5\u05df</span>, comp. <span>\u05de\u05d5\u05e8\u05d0\u05d4</span> \u201cfilthy\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span>\u05dc\u05d3\u05e8\u05d0\u05d5\u05df</span> (Dan. xii. 2).<sup>46</sup><i class="footnote">I. E. fails to prove why it should be more difficult to explain <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> in Daniel as equivalent to <span>\u05d3\u05d9 \u05e8\u05d0\u05d5\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span>\u05d3\u05bc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05df</span> into Hirek in the construct state <span>,\u05d3\u05bc\u05b4\u05e8\u05b0\u05d0\ufb4b\u05df</span>, since <span>\u05d3\u05bc\u05b5\u05d9\u2550\u05d3\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>',
  u'END OF THE BOOK OF ISAIAH THE PROPHET.']]

[[[u'<span>\u05d7\u05d6\u05d5\u05df</span> <i>The vision of.</i> The \u05e0 is not radical.<sup>1</sup><i class="footnote">The root of <span>\u05d7\u05d6\u05d5\u05df</span> is <span>\u05d7\u05d6\u05d7</span> to see; in <span>\u05d7\u05d6\u05d5\u05df</span> the radical \u05d4 is omitted, and <span>\ufb4b\u05df</span> is added, as in <span>\u05e7\u05d3\u05de\u05d5\u05df ,\u05d6\u05db\u05e8\u05d5\u05df ,\u05d7\u05e9\u05d1\u05d5\u05df</span>.</i> <i>The son of Amoz.</i> There exists an opinion, though a solitary one,<sup>2</sup><i class="footnote">This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus, vi.), and Ulla (comp. Talmud Babli, Megilla 15<i>a</i>).</i> that when the father of a prophet is mentioned by name, he also was a prophet; another<sup>3</sup><i class="footnote">\u201cR. Levi said, \u2018 We know by tradition that Amoz and Amaziah were brothers.\u2019\u201d (Talmud Babli, Megilla 10<i>b</i>.)</i> opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah<sup>4</sup><i class="footnote">Amaziah was king of Juda, before Uzziah, 835\u2014806.</i> were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. xxxviii.); but in fact Isaiah did not escape persecution, for he says, \u201cI gave my back to smiters,\u201d etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, <i>e.g</i>., \u201cDavid, the son of Jesse\u201d (2 Sam. xxiii. 1). David was \u201cthe man of God\u201d (2 Chron. viii. 14), Jesse was not. It is with prophecy as with royalty; comp. \u201cJehu, king of Israel, the son of Nimshi\u201d (1 Kings xix. 16); Nimshi was not a king. We read, it is true, \u201cIn the vision of Isaiah, the son of Amoz, the prophet\u201d<sup>5</sup><i class="footnote">A. V. \u201cThe prophet, the son of Amoz.\u201d</i> (2 Chron. xxxii. 32), where the qualifying term, \u201cthe prophet,\u201d may as well be referred to Amoz as to Isaiah; but from the words, \u201cTo Isaiah the prophet, the son of Amoz\u201d (2 Kings xix. 2), we learn that Isaiah was \u201cthe prophet.\u201d <sup>6</sup><i class="footnote">This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus vi.); namely, that both Isaiah and Amoz were prophets, because the epithet, \u201cthe prophet,\u201d is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. v. 9), should have gathered better evidence from the accents. <span>\u05d0\u05de\u05d5\u05e5</span> has a disjunctive accent, and is to be separated from the following <span>\u05d4\u05e0\u05b0\u05d1\u05d9\u05d0</span> ; were they to be joined, their accents would be in the following way, <span>\u05d9\u05e9\u05e2\u05d9\u05d4\u05a8\u05d5 \u05d1\u05df\u05be\u05d0\u05de\u05a3\u05d5\u05e5 \u05d4\u05e0\u05d1\u05d9\u05d0</span></i> Thus the forefathers of Zephania are named (Zeph. i. 1), because the king Hezekiah was one of them. <i>Concerning Judah and Jerusalem</i>. The greater part of Isaiah\u2019s prophecies refer to the cities of Judah, which were to be taken by the king of Assyria, and to Jerusalem, which was to be delivered out of his hand; the whole of the second part of the Book of Isaiah has as its subject the exile of Judah, the other tribes not being mentioned here at all. <i>In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.</i> Isaiah very probably commenced his prophetical career in the last year of King Uzziah, as shall be explained below (vi. 1). In strict regard to the words of the text, we think that he died in the days of Hezekiah; for had he lived in the days of Manasse, the son of Hezekiah, it would certainly have been stated in this verse. Some say that Isaiah was slain by Manasse, because he exclaimed, \u201cMine eyes have seen the King, the Lord of hosts\u201d (vi. 5).<sup>7</sup><i class="footnote">Manasse is said to have tried and condemned Isaiah for having declared that he had seen the Lord, in contradiction to the words of the Law, \u201cThere shall no man see me and live\u201d (Exod. xxxiii. 20); comp. Talm. Babli, Yebamoth 49<i>b</i>; Talm. Jerushalmi, Sanhedrin x. 2.</i> If this statement is based on tradition,<sup>8</sup><i class="footnote">Simeon ben Azai (Talm. Babli, Yebamoth 49<i>b</i>) bases this statement on notes found in a Megillath Johasim, a sort of family record; the question, however, still remains whether those notes were derived from any ancient and trustworthy authority.</i> it may be accepted.'],
  [u'<span>\u05d5\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span> <i>And give ear.</i> Sometimes verbs are derived from nouns, as <span>\u05d4\u05d0\u05d6\u05d9\u05e0\u05d9</span>, \u2018give ear,\u2019 from <span>\u05d0\u05c2\u05d6\u05b6\u05df</span> \u2018 ear.\u2019 .There is in reality no difference between <span>\u05e9\u05de\u05e2</span> \u2018to hear\u2019 and <span>\u05d4\u05d0\u05d6\u05df</span> \u2018to give ear.\u2019<sup>9</sup><i class="footnote">By the additional phrase <span>\u05e2\u05dc \u05d3\u05e8\u05da \u05e4\u05e9\u05d8</span> \u201cin reality,\u201d the commentator indicates that he rejects the various remarks of the Midrash about the difference between Is. i. 1 and Deut. xxxii. 1, and likewise the distinction drawn between the synonyms <span>\u05e9\u05de\u05e2</span> and <span>\u05d4\u05d0\u05d6\u05df</span>. (See Yalkut <i>ad locum</i>).</i>\u2014Isaiah begins his prophecy, by addressing those witnesses, that have been pointed out to Israel by Moses, when he said \u201cI call heaven and earth to witness against you this day, that you shall soon utterly perish\u201d (Deut. iv. 26); the time, foretold by Moses, had then come <i>For the Lord speaketh.</i> Listen to His word, since it is the Lord that speaketh ; or, because the Lord has commanded you to listen.<sup>10</sup><i class="footnote">According to the first explanation, the phrase \u201cfor the Lord speaketh\u201d refers to the following prophecy, which, although spoken by Isaiah, is nevertheless the word of God, who inspires the prophet. The second explanation requires the rendering of <span>\u05d3\u05d1\u05e8</span> by the past \u201chath spoken\u201d or \u201chath commanded,\u201d and the supplying of the Infinitive \u201cto hear\u201d or \u201cto listen.\u201d</i> <i>I have nourished and brought up children.</i> The Israelites are compared to feeble children, who, nevertheless, through the care of their father are enabled to distinguish themselves amongst their companions. <span>\u05d1\u05d9 \u05e4\u05e9\u05e2\u05d5</span> <i>They have rebelled against me.</i> They withdrew from my command (comp. 2 Kings viii. 22; Exod. xxii. 8).<sup>11</sup><i class="footnote">This explanation of <span>\u05e4\u05e9\u05e2</span> seems to be derived from the phrase <span>\u05d9\u05d3 \u05e4\u05e9\u05e2 \u05de\u05ea\u05d7\u05ea</span> \u2018to rebel \u2019 (2 Kings viii. 22)\u2014literally, \u201cto withdraw from the authority of\u201d\u2014and to be supported by <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span> (Exod. xxii. 8), an object that was lost by its owner\u2014literally, \u201cthat has slipped away from its possessor.\u201d Our author, however, in his commentary to Exodus explains <span>\u05d3\u05d1\u05e8 \u05e4\u05e9\u05e2</span>, as generally understood, \u201can object of trespass,\u201d and contrasts with this explanation, the one above mentioned as the opinion of R. Joshua ; eventually he seems to have entirely adopted the meaning given in the text, as is also to be seen in the abridged commentary on Exodus (xxii. 8).</i>'],
  [u'<i>The ox knoweth, etc.</i> Ox and ass are mentioned, as animals which are in constant use among people. <span>\u05d0\u05d1\u05d5\u05e1</span> <i>the crib.</i> The place for the ass\u2019s food. The form of the word is in the construct state the same as in the absolute. The participle passive Kal, 1) <span>\u05d0\u05d1\u05d5\u05e1\u05d9\u05dd</span> Kings v. 3) and <span>\u05d0\u05d1\u05d5\u05e1</span> (Prov. xv. 17), \u2018fatted,\u2019 is derived from this word ; it means literally, \u2018placed at the crib.\u2019 <i>Israel doth not know.</i> They are, therefore, in their character inferior to the cattle. <i>My people doth not consider.</i> Repetition of the preceding idea, as usual in most of the prophecies, in the song of Moses (Deut. xxxii.), in the parables of Balaam (Num. xxiii., xxiv.), etc.<sup>12</sup><i class="footnote">\u201cIn Hebrew the repetition is used in the prophetical but not in the historical style.\u201d\u2014I. E. on Ex. xiv. 19.</i> The meaning of the whole verse is, \u201cI have brought them up, but they do not know me.\u201d'],
  [u'<span>\u05d4\u05d5\u05d9</span>. Some consider the \u05d4 as a substitute for \u05d0, and explain <span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span>, \u2018woe;\u2019 comp. <span>\u05d0\u05d3\u05d5\u05e8\u05dd</span> and <span>\u05d4\u05d3\u05d5\u05e8\u05dd</span>, N. pr. (2 Chr. x. 18; 1 Kings xii. 18); <span>\u05d0\u05d9\u05da</span> and <span>\u05d4\u05d9\u05da</span>, \u201chow\u201d (1 Chr. xiii. 12 ; 2 Sam. vi. 9); but I think that it is a sign of the vocative case (derived from the verb <span>\u05d4\u05d9\u05d4</span> \u2018to be\u2019), and that the passage must be rendered, \u201cO sinful people,\u201d etc. ; comp. <span>\u05d4\u05d5\u05d9 \u05d4\u05d5\u05d9 \u05d5\u05e0\u05e1\u05d5</span>, \u201cHo, ho, flee\u201d (Zach. ii. 10), <span>\u05d4\u05d5\u05d9 \u05e6\u05d9\u05d5\u05df \u05d4\u05de\u05dc\u05d8\u05d9</span> \u201cO Zion, deliver thyself\u201d (<i>Ibid</i>. 11).<sup>13</sup><i class="footnote">In the two passages quoted by the author, <span>\u05d4\u05d5\u05d9</span> cannot be translated by \u2018 woe,\u2019 because it is followed by good tidings.\u2014Ibn Ezra does not mean to say that <span>\u05d4\u05d5\u05d9</span> is never used instead of <span>\u05d0\u05d5\u05d9</span> (woe); for in this same chapter (ver. 24) he admits the identity of these two words.\u2014The connection between <span>\u05d4\u05d9\u05d4</span> \u2018 to be \u2019 and <span>\u05d4\u05d5\u05d9</span> \u2018 Oh \u2019 is not clear. Comp. Zahoth, On the Aleph.</i> The second person is, therefore, used in the next verse, \u201cWhy should ye be stricken any more.\u201d <span>\u05db\u05b6\u05d1\u05b6\u05d3</span> <i>Laden with.</i> An adjective in the construct state; comp. <span>\u05e2\u05b6\u05e8\u05b6\u05dc \u05dc\u05d1 \u05d5\u05e2\u05b6\u05e8\u05b6\u05dc \u05d1\u05e9\u05e8</span>, \u201cuncircumcised in heart and uncircumcised in flesh\u201d (Ez. xliv. 9).<sup>14</sup><i class="footnote"><span>\u05db\u05b6\u05bc\u05d1\u05b6\u05d3</span> is, according to Ibn Ezra, not a substantive, \u201cthe burden of,\u201d but the construct state of the adjective <span>\u05db\u05b8\u05bc\u05d1\u05b5\u05d3</span>, \u201cheavy of, heavy with regard to;\u201d like <span>\u05e2\u05b6\u05e8\u05b6\u05dc</span> \u201cuncircumcised with regard to\u201d\u2014the construct state of the adjective <span>\u05e2\u05b8\u05e8\u05b5\u05dc</span>, \u201cuncircumcised.\u201d</i> <i>Seed of evil doers.</i> They and their forefathers have been wicked ; or, \u201ctheir father was an Amorite, their mother a Hittite\u201d (Ez. xvi. 3),<sup>15</sup><i class="footnote">The Israelites are, according to this explanation, called \u201ca seed of evil-doers,\u201d because their forefathers, the ancestors of Abraham, were idolators.</i> as I shall explain.<sup>16</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel is not known.</i> <span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> <i>Corrupters.</i> That corrupt their soul or their way.<sup>17</sup><i class="footnote"><span>\u05de\u05e9\u05d7\u05d9\u05ea\u05d9\u05dd</span> is the participle Hiphil, and has therefore originally the causative meaning, \u201ccausing their soul or way to be corrupt.\u201d</i> <i>They have forsaken the Lord,</i> that is, the service of the Lord. <span>\u05e0\u05d0\u05e6\u05d5</span> <i>They have provoked unto anger.</i> <span>\u05e0\u05d6\u05d5\u05e8\u05d5</span>. <i>They are gone away.</i> Root <span>\u05e0\u05d6\u05e8</span> \u2018to separate\u2019 ; comp. <span>\u05d5\u05d9\u05e0\u05d6\u05e8\u05d5</span> \u201cthat they separate themselves\u201d (Lev. xxii. 2). <span>\u05e0\u05b8\u05d6\ufb4b\u05e8\ufb35</span> is formed like <span>\u05d9\u05b8\u05d1\u05c2\u05dc\ufb35</span> \u2018 they could \u2019 (Exod. viii. 14). Many take it as Niphal of <span>\u05d6\u05d5\u05e8</span> \u2018 to separate \u2019; comp. <span>\u05e0\u05b8\u05db\ufb4b\u05e0\ufb35</span> \u2018 they are prepared \u2019 (Prov. xix. 29); Niphal of <span>\u05db\u05bc\ufb35\u05df</span>, \u2018 to stand.\u2019'],
  [u'<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>. <i>Should ye be stricken.</i> The \u05ea in <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span>, \u201cthey sat down.\u201d (Deuter. xxxiii. 3), is part of the root\u2014<span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Pual of <span>\u05ea\u05db\u05d4</span> ; comp. <span>\u05d5\u05b0\u05e9\u05c1\u05bb\u05e4\u05bc\ufb35</span> \u201cand they stick out\u201d (Job xxxiii. 21)\u2014but here it is the prefix representing the second person; <span>\u05ea\u05bc\u05bb\ufb31\ufb35</span> being Hophal of <span>\u05e0\u05db\u05d4</span>.\u2014<i>You will revolt more and more</i>. \u201cThe more you are smitten, the more you revolt, while the proper way for you would be to repent;\u201d comp., \u201cAnd in the time of his\u2014Ahaz, king of Judah\u2019s\u2014distress did he trespass yet more against the Lord.\u201d (2 Chr. xxviii. 22.) <span>\u05e1\u05b8\u05e8\u05b8\u05d4</span> <i>Rebellious.</i> Adjective; root <span>\u05e1\u05e8\u05e8</span>, \u2018to be rebellious,\u2019 comp. <span>\u05e1\u05d5\u05e8\u05e8</span>, \u2018rebellious\u2019 (Deuter. xxi. 18); supply <span>\u05de\u05dc\u05d4</span> or <span>\u05d3\u05d1\u05e8\u05d4</span> \u2018 word;\u2019 <span>\u05e1\u05e8\u05d4</span> may also be taken as a substantive, \u2018 rebellion.\u2019 <i>The whole head is sick.</i> Whereupon shall ye be stricken? for the whole head is afflicted already with all kinds of sickness, etc. The head and heart are mentioned as the principal parts of the body. <span>\u05d3\u05bc\u05b7\u05d5\u05bc\u05b8\u05d9</span> <i>Faint.</i> Adjective; a form like <span>\u05e0\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1</span> \u2018 thievish,\u2019 <span>\u05e1\u05b7\u05dc\u05bc\u05b8\u05d7</span> \u2018 placable.\u2019'],
  [u'<span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> <i>A place containing soundness</i> (<span>\u05ea\u05bc\ufb4b\u05dd</span> \u2018 soundness or integrity\u2019). The form of the word is irregular, for it should be <span>\u05de\u05b8\u05ea\ufb4b\u05dd</span> like <span>\u05de\u05b8\u05e2\ufb4b\u05d6</span> (xxv. 4). The same form is used Ps. xxxviii. 4. R. Moses Hakkohen says that <span>\u05de\u05b0\u05ea\ufb4b\u05dd</span> is the same as <span>\u05de\u05b0\u05ea\u05b4\u05d9\u05dd</span> \u2018 people ;\u2019 he quotes a parallel, Judges xx. 48, and explains our verse, \u201cthere is nothing in them that is good for man;\u201d but this explanation is rather far-fetched. <span>\u05e4\u05e6\u05e2</span> <i>Wounds.</i> Supply the word <span>\u05e8\u05e7</span> \u2018only,\u2019 \u2018but,\u2019 before <span>\u05e4\u05e6\u05e2</span>. \u201cThere is no soundness in him ; there are but wounds and bruises ;\u201d comp. <span>\u05e9\u05d9\u05d0\u05db\u05dc \u05d5\u05e9\u05ea\u05d4 \u05d0\u05d9\u05df \u05d8\u05d5\u05d1 \u05d1\u05d0\u05d3\u05dd</span> \u201cThere is nothing good for man <i>but</i> that he should eat and drink.\u201d (Eccles. ii. 24). <span>\u05e4\u05e6\u05e2</span> <i>A wound</i> caused by the breaking of the bone. <span>\u05d7\u05d1\u05d5\u05e8\u05ea</span> <i>A sore</i> attended with suppuration. <span>\u05d8\u05e8\u05d9\u05d4</span> <i>Fresh</i>,<sup>18</sup><i class="footnote">A. V., \u201cPutrefying.\u201d</i> not yet dry (comp. Judges xv. 15); in Arabic the word <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNrVN2/8AAGrWmoQQyrv9ztJcnnyj1VEREAfWSe2aNGg//9k=\n"> has the same meaning. <span>\u05d6\u05c2\u05e8\ufb35</span> <i>They have been squeezed</i>.<sup>19</sup><i class="footnote">A. V., \u201cThey have been closed.\u201d</i> Root <span>\u05d6\u05c1\u05e8\u05d3</span> \u2018 to squeeze \u2019 (comp. Judges vi. 38). The wound cannot be healed unless the matter is removed from it. <span>\u05d7\u05d1\u05e9\u05d5</span> <i>They have been bound up.</i> Root <span>\u05d7\u05d1\u05e9</span> \u2018 to compress,\u2019 \u2018to bind up \u2019 (comp. <span>\u05d7\u05d5\u05d1\u05e9</span> \u2018ruler,\u2019 iii. 7).<sup>20</sup><i class="footnote">Ibn Ezra seems to identify ruler with oppressor. Compare his commentary on iii. 7, and Eccles. iv. 16, \u201cThe laws of kings are tyrannical.\u201d</i> <span>\u05d1\u05bc\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b6\u05df</span> <i>With the oil</i>.<sup>21</sup><i class="footnote">A. V., \u201cWith ointment.\u201d</i> With the oil, which the cure of the wound requires.'],
  [u'<i>Your country, etc.</i> What has been said hitherto in figurative expressions is now repeated in plain language. All their land has been smitten, a part of it is desolate, without inhabitants, a part destroyed by fire, another part robbed of its produce by strangers. <span>\u05d0\u05db\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4</span> <i>Devour it.</i> Devour its produce; comp. <span>\u05d1\u05e2\u05e6\u05d1\u05d5\u05df \u05ea\u05d0\u05db\u05dc\u05e0\u05d4</span> \u201cIn sorrow shalt thou eat of it.\u201d (Gen. iii. 17.) <span>\u05d5\u05e9\u05de\u05de\u05d4</span> <i>And desolate.</i> Supply <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u2018 your country \u2019\u2014\u201cand your country is desolate.\u201d<sup>22</sup><i class="footnote">It is not quite clear what Ibn Ezra means by this remark; perhaps that the expressive closing sentence, <span>\u05d5\u05e9\u05de\u05de\u05d4 \u05db\u05de\u05d4\u05e4\u05db\u05ea \u05d6\u05e8\u05d9\u05dd</span> \u201cAnd it is desolate, as overthrown by strangers,\u201d is to be taken in a more comprehensive sense, and referred to the general term <span>\u05d0\u05e8\u05e6\u05db\u05dd</span> \u201cyour country,\u201d which includes <span>\u05e2\u05e8\u05d9\u05db\u05dd</span> \u201cyour cities,\u201d and <span>\u05d0\u05d3\u05de\u05ea\u05db\u05dd</span> \u201cyour land.\u201d</i> <span>\u05d6\u05e8\u05d9\u05dd</span> can be derived from <span>\u05d6\u05e8\u05dd</span> \u2018 tempest \u2019 (xxxii. 2); the final \u05de would then be not a sign of the plural, but one of the radical letters; if so, if this derivation be correct, the two words <span>\u05d6\u05e8\u05d9\u05dd</span> of this verse are two different grammatical forms.<sup>23</sup><i class="footnote">This is the opinion of Saadiah, attacked by R. Adonim, because of <span>\u05d6\u05b8\u05e8\u05d9\u05dd</span> being different from the singular <span>\u05d6\u05b8\u05e8\u05b6\u05dd</span> and the plural <span>\u05d6\u05b0\u05e8\u05b8\u05de\u05b4\u05d9\u05dd</span>, but defended by Ibn Ezra in his \u201cSephath Yether\u201d (No. 22); this is one of the many instances of two nouns, different in form but identical in meaning, being formed from the same root; <span>\u05d6\u05b6\u05e8\u05b6\u05dd \u2550 \u05d6\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u2018 tempest.\u2019</i>'],
  [u'<i>And the daughter of Zion is left,</i> etc. The fortified cities of Judah will be taken and only Zion will be left. <span>\u05e1\u05d5\u05db\u05d4</span> <i>The hut.</i><sup>24</sup><i class="footnote">A. V., \u201cCottage.\u201d</i> The place for the watchman ; that is, the temple built in honour of the Almighty. <span>\u05de\u05dc\u05d5\u05e0\u05d4</span> <i>A lodge,</i> where the watchman stays through the night. <span>\u05d1\u05de\u05e7\u05e9\u05d4</span> <i>In the garden of cucumbers.</i> <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> <i>Ruined</i><sup>25</sup><i class="footnote">A. V., \u201cBesieged.\u201d</i> (comp. lxv. 4).'],
  [u'<i>Except the Lord of hosts,</i> etc. These are the words of the Israelites, whom the prophet introduces now speaking. <span>\u05db\u05de\u05e2\u05b8\u05d8\u0591</span> <i>Very small.</i> Join with <span>\u05e9\u05c2\u05e8\u05d9\u05d3</span> \u2018remnant,\u2019 because of its disjunctive accent; for it is an important rule, that the most careful notice should be taken of the accents.<sup>26</sup><i class="footnote">The author himself sometimes overlooks this important rule; as, for instance, in his remark to ver. 1, <i>sub voce</i> \u201cthe son of Amoz.\u201d</i>'],
  [u'<i>Hear the word of the Lord,</i> etc. The prophet replies to their complaint, \u201cWe are like Sodom,\u201d by saying, \u201cIf you were so, it would be but just, for your princes are like the princes of Sodom,\u201d\u2014this is meant by the address, \u201cYe rulers of Sodom\u201d\u2014\u201cand the people is like the people of Gomorrah.\u201d'],
  [u'<i>To what purpose,</i> etc. Why should I leave you longer in the land ? Is it for the sake of the multitude of your burnt offerings ? <i>I am full,</i> etc. An anthropomorphism ; in reality, He does not want anything; comp. \u201cIf I <i>were</i> hungry, I would not tell thee, etc.\u201d (Ps. 1. 12 ff). <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Large sheep.</i><sup>27</sup><i class="footnote">A. V., \u201cRams.\u201d</i> <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> A species of cattle, akin to the ox, but larger; its fat is prohibited.<sup>28</sup><i class="footnote">In the Rabbinical writings <span>\u05d7\u05b5\u05dc\u05b6\u05d1</span> is the forbidden fat, <span>\u05e9\u05c1\ufb35\u05de\u05b8\u05df</span> the permitted. The fat of the quadrupeds that were allowed to be eaten and were also admitted as offerings upon the altar, is prohibited (Leviticus vii. 25); the fat of those that were not employed as sacrifices, but might serve as food to the Israelites, is permitted. In the former case the animals were called <span>\u05d1\u05d4\u05de\u05d4</span> \u2018 cattle\u2019, in the latter <span>\u05d7\u05d9\u05d4</span> \u2018beasts.\u2019 According to Ibn Ezra <span>\u05de\u05e8\u05d9\u05d0</span> is a <span>\u05d1\u05d4\u05de\u05d4</span> ; according to Saadiah it is a <span>\u05d7\u05d9\u05d4</span> (<img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\npSg//9k=\n"> chamois). Comp. I. E. on Am. v. 22.</i> The Gaon<sup>29</sup><i class="footnote">R. Hai (ibid.)</i> compares <span>\u05de\u05e8\u05d9\u05d0\u05d9\u05dd</span> \u201cfed beasts\u201d with <span>\u05de\u05e8\u05d0</span> \u201cto feed\u201d (Mishnah Sabbath xxiv. 3). <span>\u05db\u05d1\u05e9\u05d9\u05dd</span> The young of the flock.<sup>30</sup><i class="footnote">A. V., \u201cLambs.\u201d</i> <span>\u05e2\u05ea\u05d5\u05d3\u05d9\u05dd</span> The old of the flock<sup>31</sup><i class="footnote">A. V., \u201cHe-goats.\u201d</i> (comp. Gen. xxxi. 10).'],
  [u'<span>\u05dc\u05e4\u05e0\u05d9\u2550\u05e4\u05e0\u05d9</span> <i>Before me;</i> it is not the object of <span>\u05dc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05d7</span> \u2018 to be seen.\u2019<sup>32</sup><i class="footnote"><span>\u05e4\u05e2\u05d5\u05dc</span>, object, is the person or thing to which the action is directed; the verb may be active or passive; <i>e.g.,</i> <span>\u05dc\u05e8\u05d0\u05d5\u05ea \u05e4\u05e0\u05d9</span>, according to this opinion, rejected by I. E., \u201cWhen my face is seen;\u201d \u2018my face\u2019 is called object, though the nominative case. Comp. I. E. on Exod. xxiii. 15.</i> <span>\u05e8\u05de\u05d5\u05e1</span> <i>To tread.</i> Infinitive.'],
  [u'<span>\u05dc\u05d0 \u05ea\u05d5\u05e1\u05d9\u05e4\u05d5</span> <i>Ye shall not continue</i>. A prohibition (comp. Deut. iv. 2); not a mere future. <span>\u05dc\u05d4\u05d1\u05d9\u05d0\u2550\u05d4\u05d1\u05d9\u05d0</span> <i>To bring</i>. <i>Vain oblations</i>, etc. \u201cFor your oblation is vain in mine eyes, and your incense an abomination.\u201d <span>\u05d3\u05d0\u05e9 \u05d7\u05d3\u05e9\u2550\u05d7\u05d0\u05e9</span> <i>Day of the new moon.</i> In the Pentateuch it is clearly stated<sup>33</sup><i class="footnote">I. E. refers perhaps to the words <span>\u05e2\u05dc\u05ea \u05d7\u05d3\u05e9</span>, Num. xxviii. 14, which are the same as <span>\u05e2\u05dc\u05ea \u05e8\u05d0\u05e9 \u05d7\u05d3\u05e9</span>, \u201cthe burnt offering of the new moon.\u201d In his commentary on Exod. xii. 2 he shows in the form of a short dialogue between R. Moses Hakkohen and his opponents, that <span>\u05d7\u05d3\u05e9</span> signifies \u201cNew moon.\u201d Comp. I. E. on Exod. xix. 1 and Num. xxviii. 14. The word <span> \u05d7\u05d3\u05e9</span> signifies also \u2018month,\u2019 that is, the time from one new moon to the other; as <span>\u05e9\u05d1\u05ea</span>, originally \u2018 Sabbath,\u2019 is also used to signify the time which passes between one Sabbath and the other, the week.</i> that the word bears this meaning, \u201cNew-moon.\u201d <span>\u05e7\u05e8\u05d0 \u05de\u05e7\u05e8\u05d0</span> That you proclaim them to be holy convocations.<sup>34</sup><i class="footnote">A. V., \u201cThe calling of assemblies.\u201d Comp. Lev. xxiii. 2.</i> Isaiah mentions these festivals, together with the burnt offerings and oblations, because of the additional offering (<span>\u05de\u05d5\u05e1\u05e3</span>) brought on such days.<sup>35</sup><i class="footnote">Comp. Num. xxviii. and xxix.</i> <span>\u05dc\u05d0 \u05d0\u05d5\u05db\u05dc</span> <i>I cannot bear.</i> Supply the word <span>\u05e0\u05b0\u05e9\u05d0\u05c1</span>, \u2018to bear.\u2019 Comp. <span>\u05d7\u05de\u05d5\u05e8 \u05dc\u05d7\u05dd</span> \u201can ass <i>laden with</i> bread\u201d (1 Sam. xvi. 20). <span>\u05e2\u05e6\u05e8\u05d4</span> <i>Restraint</i>. Comp. <span>\u05e2\u05c2\u05e6\u05b6\u05e8</span> \u2018prison\u2019 (liii. 8). \u201cRestraint from doing any work.\u201d <span>\u05e2\u05e6\u05e8\u05ea</span> (Lev. xxiii. 36) has the same meaning. <i>Iniquity and restraint</i>.<sup>36</sup><i class="footnote">A. V., \u201cEven the solemn meeting.\u201d</i> God cannot bear iniquity coupled with the observance of holy days; for of what use is it to keep holy days and to do evil at the same time ?'],
  [u'<i>They are a trouble unto me.</i> These words imply the threat, \u201cI shall therefore banish you, and they\u2014the festivals\u2014will then cease.\u201d <i>I am weary.</i> A figurative expression.'],
  [u'<span>\u05d5\u05d1\u05e4\u05e8\u05e9\u05db\u05dd</span> <i>And when ye spread forth.</i> The Hirik under \u05e8 is instead of Segol.<sup>37</sup><i class="footnote">The infinitive Piel is <span>\u05e4\u05bc\u05b8\u05e8\u05b5\u05e9</span> ; when <span>\u05db\u05b6\u05dd</span> is added the syllable <span>\u05e8\u05b5\u05e9</span> loses the accent, and the long vowel Zere must therefore be shortened; this is usually done by changing Zere into Segol; to change it into Hirek, as in <span>\ufb35\u05d1\u05b0\u05e4\u05bd\u05e8\u05b4\u05e9\u05c1\u05b0\u05db\u05b6\u05dd</span>, is exceptional.</i> <i>I will hide mine eyes from you</i>. I will keep away mercy from you. <i>I will not hear.</i> These words contain the same idea, \u201cI will not help you.\u201d <i>Your hands are full of blood.</i> Because your hands, etc. <i>Blood</i>. Bloodshed.'],
  [u'<i>Wash</i>. Wash your hands of the blood they have shed. <span>\u05d4\u05b4\u05d4\u05b0\u05d6\u05b7\u05db\u05bc\ufb35\u2550\u05d4\u05b4\u05d6\u05bc\u05b7\u05db\u05bc\ufb35</span> <i>Make you clean.</i> It is Hithpael; the \u05ea is absorbed in the \u05d6; comp. <span>\u05dc\u05b7\u05de\u05bc\u05b4\u05d4\u05b0\u05d8\u05b7\u05d4\u05b5\u05e8\u2550\u05dc\u05b7\u05de\u05bc\u05b4\u05d8\u05bc\u05b7\u05d4\u05b5\u05e8</span> \u201cunto him that purifies himself\u201d (Lev. xiv. 4).'],
  [u'<span>\u05dc\u05d4\u05d9\u05d8\u05d1\u2550\u05d4\u05d9\u05d8\u05d1</span> <i>To do well.</i> It is infinitive. <span>\u05d0\u05e9\u05e8\u05d5</span> <i>Straighten</i>.<sup>38</sup><i class="footnote">A. V., \u201cRelieve.\u201d</i> Root \u05d0 ; <span>\u05d9\u05e9\u05e8</span> replaces the radical \u05d9 ; the reverse is the case in <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05bc\u05b4\u05ea\u05b0\u05d9\u05b7\u05de\u05bc\u05b8\u05e8\ufb35</span> \u201cyou shall boast yourselves\u201d(lxi.6). <span>\u05d7\u05de\u05d5\u05e5</span> <i>Cruel</i>.<sup>39</sup><i class="footnote">A. V., \u201cThe oppressed.\u201d</i> An adjective, like <span>\u05e7\u05e8\u05d5\u05d1</span> \u2018 near ;\u2019 comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u2018 cruel \u2019 (Ps. lxxi. 4). Many explain <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span> \u201cGive due consideration to the cause, do not judge off hand ;\u201d the meaning of <span>\u05d0\u05e9\u05e8\u05d5</span> would then be, \u201cPraise ye\u201d (comp. Gen. xxx. 13).<sup>40</sup><i class="footnote">The translation of the words <span>\u05d0\u05e9\u05e8\u05d5 \u05d7\u05de\u05d5\u05e5</span>, according to this explanation, would be : \u201cPraise him who is considerate in judgment.\u201d This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. <span>\u05d0\u05e9\u05e8\u05d5 \u05d3\u05f2\u05df \u05e9\u05de\u05d7\u05de\u05e5 \u05d0\u05ea \u05d3\u05d9\u05e0\u05d5</span> \u201cPraise the judge, who gives his judgment time to ferment.\u201d <span>\u05d7\u05de\u05d5\u05e5</span> is then derived from <span>\u05d7\u05b8\u05de\u05b5\u05e5</span> \u201cdough which had sufficient time to rise.\u201d In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)</i>'],
  [u'<span>\u05d5\u05e0\u05d5\u05db\u05d7\u05d4</span>. Some say that God is now speaking ; \u201cLet us\u2014God and Israel\u2014reason together\u201d (comp. Mic. vi. 2); but I think the words may well be assigned to the prophet; as if he said \u201cGod told me that we\u2014you, Israel, and I\u2014should submit to His rebuke ;\u201d for the prophet himself was not entirely without blame, as he reports, \u201cAnd He reproved me, that I should not walk,\u201d etc. (viii. 11), as I shall explain below (vi. 5). <span>\u05e9\u05e0\u05d9\u05dd</span> <i>Scarlet</i> (comp. Exod. xxv. 4). The idea contained in this verse is the reverse of that conveyed by the words of Jeremiah, \u201cThough thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me\u201d (Jerem. ii. 22); namely, \u201cthe iniquity will depart, and you will again be free from all sin.\u201d The same is expressed by the words \u201cWash you,\u201d etc. (ver. 16). <i>Though they be red like crimson, they shall be as wool.</i> A repetition of the same idea.'],
  [u'<i>If ye be willing and obedient, ye shall eat the good of the land.</i> Otherwise, the strangers before-mentioned (ver. 7) will consume it.'],
  [u'<i>You shall be devoured with the sword.</i> That is to say, \u201cIf you be obedient you shall eat the good, and if you rebel you shall be devoured with the sword.\u201d Supply before <span>\u05d7\u05b6\u05e8\u05b6\u05d1</span> \u2018 the sword,\u2019 either the verbal noun <span>\u05d0\u05b2\u05db\u05b4\u05d9\u05dc\u05b7\u05ea</span>. \u2018 a devouring of,\u2019 or the preposition \u05d1 \u2018 with \u2019 ; comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u2018 in the house \u2019 (2 Kings xviii. 15). <i>For the mouth of the Lord hath spoken it.</i> Be sure that this prediction will be fulfilled, for \u201cthe mouth,\u201d etc.<sup>41</sup><i class="footnote">The words <span>\u05d5\u05d6\u05d4 \u05d4\u05d0\u05de\u05ea</span>, \u201cand this is the truth,\u201d are very often used by I. E. in his commentaries to express his approval of an opinion quoted by him. They might here also be taken in the same sense, so as to indicate that I. E. was in favour of the last mentioned explanation, <span>\u05d1\u05d7\u05e8\u05d1 \u2550 \u05d7\u05e8\u05d1</span> ; but then the words \u201cfor the mouth,\u201d etc., would be quite superfluous, or I. E.\u2019s remark on them must be missing. In the translation they explain the causal conjunction <span>\u05db\u05d9</span> \u2018 for,\u2019 in the phrase <span>\u05db\u05d9 \u05d4\u05f3 \u05d3\u05d1\u05e8</span>. (Comp. I. E. on Mic. iv. 4.)</i>'],
  [u'The prophet has thus reproved the people but they do not listen. <i>How is the faithful city become an harlot.</i> Jerusalem is like a woman that has become faithless to her husband, after having been a faithful wife. <span>\u05de\u05dc\u05d0\u05ea\u05d9</span> <i>Full of.</i> The \u05d9 is paragogic as in <span>\u05d2\u05e0\u05d1\u05ea\u05d9</span> \u201cthe theft of\u201d (Gen. xxxi. 39.)<sup>42</sup><i class="footnote">The construct state of <span>\u05d2\u05e0\u05d1\u05d4 ,\u05de\u05dc\u05d0\u05d4</span> is regularly <span>\u05d2\u05e0\u05d1\u05b7\u05ea \u05de\u05dc\u05d0\u05b7\u05ea</span>.</i> <span>\u05d9\u05dc\u05d9\u05df</span> <i>Was lodging.</i> The future is here used for the imperfect,<sup>43</sup><i class="footnote"><span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span> literally, the standing time, duration. As a form of the verb it indicates that the action has commenced already, but is not yet finished. This is always the case with the present tense, which is therefore called by I. E <span>\u05d6\u05de\u05df \u05e2\u05d5\u05de\u05d3</span>. But the imperfect \u201cwas lodging,\u201d expressing continuation, repetition or duration is likewise included in this term.</i> which has no special form in Hebrew. <span>\u05de\u05e8\u05e6\u05d7\u05d9\u05dd</span> <i>Murderers.</i> Literally, \u201cthey that cause to murder.\u201d It is participle Piel, and has a causative meaning, referring to the judges.<sup>43 *</sup><i class="footnote">Bad judges \u201ccause to murder,\u201d by ordering the execution of innocent persons.</i>'],
  [u'<i>Thy silver.</i> Metaphor for judges and princes ; this verse is, therefore, followed by, \u201cThy princes are rebellious.\u201d <i>Thy silver is become dross.</i> The best of the people are like dross. <span>\u05de\u05d4\u05d5\u05dc</span> <i>Mixed.</i> The \u05d4 is one of the radical letters. Hapax legomenon.'],
  [u'<span>\u05e9\u05dc\u05de\u05e0\u05d9\u05dd</span> <i>Rewards.</i> (Comp. Exod. xxii 5). They perverted judgment; the judge said, \u201cGive me such and such a sum, and it shall stand thee in good part in thy lawsuit with thy neighbour.\u201d <i>To the orphan</i>\u2014of whom they are not afraid. <i>They judge not.</i> That is, they do not render justice. <i>The cause of the widow</i>\u2014which she has to bring forward. <i>Doth not come unto them:</i> they do not like to hear her cause, therefore it does not come before them.'],
  [u'<span>\u05e0\u05d0\u05d5\u05dd</span> <i>The word of</i>. A noun (comp. Jer. xxiii. 31). To use <span>\u05e0\u05bb\u05dd</span> instead of <span>\u05e0\u05d0\u05d5\u05dd</span> is a blunder,<sup>44</sup><i class="footnote">This seems to be an attack on those Paytanim who use <span>\u05e0\u05dd</span> instead of <span>\u05e0\u05d0\u05dd</span>, with omission of \u05d0. But in his \u201cMoznaim,\u201d a grammatical pamphlet, the author adduces several instances in which \u05d0 is omitted. (See Moznaim <i>sub voce</i> <span>\u05e0\u05e2\u05dc \u05d9\u05dd</span>).</i> for \u05d0 cannot be omitted. <i>The Lord.</i> This is added because the judges appear as the lords of the earth. <i>The Lord of hosts.</i> He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, though being a proper noun, is explained in the Book of Samuel.<sup>45</sup><i class="footnote">Read \u201cBook of Exodus.\u201d The word \u201cSamuel\u201d seems to be a mistake which has its origin in the abbreviation <span>(\u05e9\u05de\u05d5\u05ea \u2550) \u05e9\u05de\u05d5\u05f3</span> being wrongly completed as <span>\u05e9\u05de\u05d5\u05d0\u05dc</span>. Ibn Ezra, on Ex. iii. 14, observes, that the tetragrammaton is a proper noun; but although generally proper nouns in Hebrew cannot be joined to a genitive, there are a few exceptions; and the connexion of the name of God with the genitive of <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span>, is one of them; this exception is justified, because He is not only the Absolute Being, but also the Creator and Ruler of the Universe. The name of God may therefore be considered as identical with the common noun \u201cRuler,\u201d and be followed by a genitive. It is, however, possible that the words <span>\u05de\u05e4\u05d5\u05e8\u05e9 \u05d1\u05e9\u05de\u05d5\u05d0\u05dc</span> are correct, and refer to 2 Sam. vi. 2, to the statement that the holy ark is called by His name, whence I. E. deduces, that the name of God is both a proper noun and a common noun. Comp. Yesod Mora, c. 12.</i> \u201cThe mighty One of Israel,\u201d and \u201cThe Lord of hosts\u201d compose a parallelism, in which Israel on earth beneath corresponds to the \u201chosts of heaven\u201d above, for the Israelites are likewise called the hosts of God (comp. Exod. xii. 41). <span>\u05d0\u05d5\u05d9 \u2550 \u05d7\u05d5\u05d9</span> <i>Woe</i>.<sup>46</sup><i class="footnote">See note 12.</i> \u201cWoe unto them when I shall do the following thing. <i>I will ease me of mine adversaries</i>. \u201cI will find comfort for their having provoked me.\u201d An anthropomorphism.'],
  [u'<span>\u05d9\u05d3\u05d9</span> <i>My hand;</i> that is, \u201cmy smiting\u201d (comp. Exod. ix. 3). <span>\u05db\u05d1\u05d5\u05e8</span> <i>As if it were with soap ;</i> <span>\u2550 \u05d1\u05d5\u05e8 \u05d1\u05d5\u05e8\u05d9\u05ea</span> \u2018 soap \u2019; or more correctly, <i>purely</i> (comp. Ps. xviii. 25). <i>Thy dross.</i> This expression reverts to the former metaphor, \u201cthy silver is become dross.\u201d <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> <i>Thy tin</i>. R. Moses Hakkohen remarks, \u201cthat the names of the seven kinds of metal are not found in the Bible in the plural\u201d ; he forgets <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span>, which is plural; the singular would be <span><sup>47</sup><i class="footnote">I. E. mentions in his Moznaim, <i>sub voce</i> <span>\u05d4\u05d9\u05d7\u05d9\u05d3\u05d9\u05dd</span>, two exceptions: <span>\u05d1\u05d3\u05d9\u05dc\u05d9\u05da</span> \u2018thy tin,\u2019 and <span>\u05db\u05e1\u05e4\u05d9\u05d4\u05dd</span> \u2018their silver\u2019 (Gen. xlii. 25). R. Moses Hakkohen does not say \u201cthe seven kinds of metal,\u201d but <span>\u05d5\u05e2\u05e4\u05e8\u05ea \u05d6\u05d4\u05d1 \u05d5\u05db\u05e1\u05e3 \u05d5\u05e0\u05d7\u05e9\u05ea \u05d5\u05d1\u05e8\u05d6\u05dc \u05d5\u05d1\u05d3\u05d9\u05dc</span> \u201cGold, silver, brass, iron, tin, lead.\u201d I. E. makes seven out of these six by applying <span>\u05db\u05e1\u05e3</span> to \u201csilver\u201d and \u201cmercury\u201d (<span>\u05d1\u05e1\u05e3 \u05d7\u05d9</span>).</i></span>.\u05d1\u05d3\u05d9\u05dc\u05b5\u05da'],
  [u'<i>And I will restore thy judges,</i> etc. When the kingdom of Israel, the ten tribes, with their judges, shall cease here, and the judges of Ahaz shall likewise have gone, Hezekiah will appoint upright judges ; and this is in fact recorded of him.<sup>48</sup><i class="footnote">This fact is mentioned neither in the book of Kings nor in the Chronicles.</i> <i>As at first.</i> \u201cAs in the days of David and Solomon.\u201d The \u05d1 in <span>\u05db\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span> is not essential.'],
  [u'<i>Zion shall be redeemed,</i> etc. Zion will, in consequence of her justice, be redeemed out of the hand of Sennacherib. <i>And her returning people</i>.<sup>49</sup><i class="footnote">A. V., \u201cAnd her converts.\u201d</i> The people that will repent. Supply <span>\u05d9\u05e4\u05d3\u05d5</span> \u201cwill be redeemed.\u201d'],
  [u'<span>\u05e4\u05d5\u05e9\u05e2\u05d9\u05dd</span> <i>Transgressors</i>. They that rebel against authority.<sup>50</sup><i class="footnote">Comp. ver. 2.</i> They are worse than <span>\u05d7\u05d8\u05d0\u05d9\u05dd</span> \u201csinners.\u201d <i>And the destruction of the transgressors shall be</i> <small>TOGETHER</small>. A<small>LL</small> the fortified towns of Judah shall be captured. <i>And they that forsake the Lord,</i> etc. The ordinary repetition of the same idea.'],
  [u'<span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> <i>Terebinths</i>. The singular is <span>\u05d0\u05dc\u05d4</span> ; it has a masculine termination in the plural like <span>\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd</span> of <span>\u05d0\u05b4\u05e9\u05c1\u05bc\u05b8\u05d7</span> \u201cwoman,\u201d and <span>\u05e1\u05d0\u05d9\u05dd</span> of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure\u201d (Gen. xviii. 6); comp. \u201cThe gardens,\u201d which, in the corresponding phrase, balances \u201cterebinths.\u201d<sup>51</sup><i class="footnote">This remark is made because of <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> being likewise the plural of <span>\u05d0\u05d9\u05dc</span> \u2018ram.\u2019</i> <span>\u05d9\u05d1\u05e9\u05d5</span> <i>They shall be ashamed.</i> Some say that the \u05d9 is here used instead of \u05ea, the third instead of the second person, and explain many other instances in the same way; but I think that the third person of <span>\u05d9\u05db\u05dc\u05d5</span> \u201cthey shall be consumed\u201d of the preceding verse, is continued in <span>\u05d9\u05d1\u05e9\u05dc</span>, and in <span>\u05d7\u05de\u05d3\u05ea\u05dd</span> \u201cye have desired,\u201d passes over to the second person; there are many instances like it. <span>\u05d5\u05ea\u05d7\u05e4\u05e8\u05d5</span> <i>And ye shall be confounded</i>.'],
  [u'<i>For he shall be as an oak tree,</i> etc. After having said that they shall be ashamed of the oak trees they have coveted and stolen, the prophet compares them to an oak tree whose leaves have withered. <span>\u05e0\u05d5\u05d1\u05dc\u05e0 \u05e2\u05dc\u05d9\u05d4</span> <i>Whose leaf fadeth.</i> Literally, \u201cwhich is withering with regard to its leaves;\u201d comp. <span>\u05d5\u05ea\u05d0\u05d1\u05d3\u05d5 \u05d3\u05e8\u05da</span>, \u201cAnd you shall perish with regard to the way\u201d (Ps. ii. 12); similarly we say in the Confession, <span>\u05e7\u05e9\u05d9\u05e0\u05d5 \u05e2\u05e8\u05e3 (\u05d5\u05d3\u05d5\u05d9)</span> \u201cWe are stiff with regard to our neck.\u201d <sup>52</sup><i class="footnote">The confession or <span>\u05d5\u05b4\u05d3\u05bc\ufb35\u05d9</span> is a portion of the divine service for the Day of Atonement (10th of Tishri).</i> <span>\u05db\u05d0\u05dc\u05d4</span> <i>As an oak.</i> This proves that <span>\u05de\u05d0\u05d9 \u05dc\u05d9\u05dd</span>(ver. 29) is the plural of <span>\u05d0\u05dc\u05d4</span> \u201coak,\u201d especially since this is likewise followed by \u201cand as a garden,\u201d etc.<sup>53</sup><i class="footnote">See note 51.</i>'],
  [u'<span>\u05d4\u05d7\u05e1\u05d5\u05df</span>. <i>The strong.</i> Adjective; the substantive is <span>\u05d7\u05d5\u05e1\u05df</span> \u201cstrength.\u201d <span>\u05e0\u05e2\u05d5\u05e8\u05ea</span> <i>Tow</i>. That which is shaken off (<span>\u05e0\u05e2\u05e8</span> \u201cto shake\u201d) from the flax. <span>\u05dc\u05e0\u05d9\u05e6\u05d5\u05e5</span> <i>As a spark</i> (comp. Ez. i. 7). This verse refers to the idols, which are made strong, that they should not shake, but which those who formed them will burn in time of trouble, because they helped not; but the workmen themselves will likewise be burnt; this is meant by \u201cand they will both burn.\u201d (Comp. Exod. iii. 3.) <i>And none shall quench.</i> And none shall help.']],
 [[u'T<small>HIS</small> chapter commences a new prophecy, but not without connection with the preceding. Zion will now be saved from the hands of Sennacherib,<sup>1</sup><i class="footnote">This is the subject of the first chapter; the second begins with describing the salvation of Israel, which will be effected in the distant future.</i> and she will besides be highly distinguished in the future. This will take place, as the prophet says, \u201c<i>In the Iast of the days</i>.\u201d That is, in the days of Messiah, which are the last of the days of the world.<sup>2</sup><i class="footnote">By \u201cThe last of the days of the world\u201d Ibn Ezra points to the furthermost period of time, the period of the highest degree of perfection and salvation, which will undergo no fresh change, nor suffer any relapse into former imperfections. Such a period, Ibn Ezra says, has not yet come, because war has not yet ceased.</i> Those days have not yet come; for since the days of Isaiah there has never been a period free from war. We learn from Josephus, and the literature of the Persians and Medes,<sup>3</sup><i class="footnote">Another reading for <span>\u05d5\u05de\u05e8\u05d9</span> is <span>\u05e8\u05d5\u05de\u05d9</span> \u201cand Romans.\u201d</i> that during the whole time of the second temple in Jerusalem war had never ceased. Moreover,<sup>4</sup><i class="footnote">The meaning is, \u201cEven if the records here referred to were not trust-worthy, and if for a certain period war had really ceased, it has been resumed again; while the period of Messiah requires \u2018 that war should not be learnt <i>any more</i>.\u2019\u201d</i> the prophet distinctly declares, \u201cNeither shall they learn war any more.\u201d'],
  [u'<i>And shall be exalted.</i> We know that the mount of the temple will not be physically raised; but what the phrase means is, that it will be established in such a way that people will hasten up to it from the four comers of the earth, as if it were higher than all hills. <span>\u05d5\u05e0\u05d4\u05e8\u05d5</span> <i>And they will flow.</i> Root, <span>\u05e0\u05d4\u05e8</span> \u2018to flow\u2019; comp. <span>\u05e0\u05d4\u05e8</span> \u201criver,\u201d which is so called on account of its flowing motion.'],
  [u'<i>And he shall judge.</i> He, who is the judge, the Messiah, shall judge (comp. Numb. xxvi. 59).<sup>5</sup><i class="footnote">The passage referred to is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d0\u05c2\u05d7\u05b8\u05d4\u05bc</span>, \u2018 whom she bare\u2019: no noun precedes the phrase, whose substitute the pronoun \u201cshe\u201d should be. In this and similar elliptical cases, Ibn Ezra usually supplies a participle or a verbal noun from the verb; as, for instance, <span>\u05d4\u05d9\u05d5\u05dc\u05d3\u05ea</span> \u2018 the mother,\u2019 implied in the verb <span>\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4</span> or <span>\u05d4\u05b7\u05e9\u05c2\u05c1\u05e4\u05b5\u05d8</span> implied in the verb <span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b7\u05d8</span>; sometimes he completes the elliptical phrase from the context; comp. ver. 8.</i> <span>\u05dc\u05b0\u05d0\u05b4\u05ea\u05b4\u05bc\u05d9\u05dd</span> <i>Into plowshares.</i> Comp. <span>\u05d0\u05b5\u05ea\ufb4b</span> \u201chis plowshare\u201d (1 Sam. xiii. 20); the Dagesh of the \u05ea compensates for the omitted silent letter \u05d9; the same purpose is served by the long vowel Zere under \u05d0 in the word <span>\u05dc\u05de\u05d6\u05de\u05e8\u05d5\u05ea</span> <span><sup>6</sup><i class="footnote">Long vowels are either really or virtually followed by one of the silent letters <span>\u05d0\u05d4\u05d5\u05d9</span> ; namely, Kamez by \u05d0 or \u05d4, Zere and Hirek by \u05d9, Holem and Shurek by \u05d5.</i>.\u05d0\u05b5\u05ea\ufb4b</span> <i>Pruning-hooks.</i> Instruments for pruning the vineyards.'],
  [u'<i>O house of Jacob,</i> etc. With these words the prophet rebukes Israel, as if he said, \u201cSince Zion will now, as you are well aware, be redeemed for her justice, and a time, besides, will come for her great salvation, we all owe obedience to the words of the prophecies, which are true as the light.\u201d The prophet includes himself in this rebuke, by using the first person plural, <i>pro formd,</i> as Moses did when he prayed, \u201cforgive our iniquity;\u201d or because he grew up among the people and acquired something of their mode of speaking,<sup>7</sup><i class="footnote">Comp. vi. 5, \u201cI am a man of unclean lips and I dwell in the midst of a people of unclean lips\u201d and I. E. on Is. i. 18.</i> as I shall explain (vi. 5).'],
  [u'<i>Thou hast forsaken,</i> etc. Some refer the second person to God, and say that the prophet confesses here before Him that He has justly forsaken them, for they are full of Eastern customs, etc. R. Moses Hakkohen refers it to Israel, and explains accordingly : \u201cThou, O Israel, hast forgotten thy people and its religion.\u201d <span>\u05de\u05dc\u05d0\u05d5</span> According to some, \u201cthey are enthusiastic;\u201d comp. <span>\u05de\u05dc\u05d0</span> \u201cwith enthusiasm\u201d<sup>8</sup><i class="footnote">A. V., \u201cA multitude.\u201d</i> (Jer. xii. 6); I think that it means, \u201cthey are full,\u201d namely, with the wisdom of the children of the East, the Aram\xe6ans ; comp. \u201cAram in the east, and the Philistines in the west\u201d (ix. 11); the next is, therefore, \u201cAnd are soothsayers like the Philistines.\u201d <span>\u05d1\u05d9\u05ea \u05d9\u05e2\u05e7\u05d1</span> in this verse must then be vocative, like the first (v. 5).<sup>9</sup><i class="footnote">In the Hebrew text this remark is wrongly placed at the end of the next sentence.</i> <span>\u05d5\u05d1\u05d9\u05dc\u05d3\u05d9</span> <i>And with ideas of</i>.<sup>10</sup><i class="footnote">A. V., \u201cIn the children of.\u201d</i> And with what they bring forth by thought; for the resultant of any two forces is called <span>\u05e0\u05d5\u05dc\u05d3</span> \u2018 born, product.\u2019<sup>11</sup><i class="footnote">The two components are the man and his mind; the resultant is the idea.</i> <span>\u05d9\u05e9\u05e4\u05d9\u05e7\u05d5</span> <i>They satisfy</i> <sup>12</sup><i class="footnote">A. V., \u201cThey please.\u201d</i> <i>themselves.</i> Comp. <span>\u05d9\u05b4\u05e9\u05c2\u05b0\u05e4\u05c2\u05e7</span> \u2018it shall suffice\u2019 (1 Kings xx. 10), although of a different conjugation; the latter being Kal, the former Hiphil. They are satisfied with secular knowledge, and do not seek for the prophecy, which is the best light.'],
  [u'<i>Full of silver and gold.</i> Silver is mentioned before gold, because it is in quantity more abundant. <span>\u05e7\u05e6\u05d4</span> <i>End.</i> \u05d4 is paragogic, like \u05d4 in <span>\u05dc\u05d9\u05dc\u05d4</span> \u201cnight;\u201d the accent is therefore on the penultima.<sup>13</sup><i class="footnote">Nouns ending in <span>\u2013\u05b8\u05d4</span> or <span>\u2013\u05b6\u05d4</span> have generally the accent on the last syllable; but there are exceptions to this rule, and one of them is, that if these terminations are paragogic, the last but one has the accent.</i> In the preceding verse Israel is described as wise, in this as rich and mighty; in the same order Jeremiah enumerates these qualities (Jer. ix. 23).'],
  [u'<span>\u05d0\u05dc\u05d9\u05dc\u05d9\u05dd</span> <i>Idols.</i> Root <span>\u05d0\u05b7\u05dc</span> \u201cnot\u201d ; the idols are called by this name, because there is no reality in them. <i>They worship the work of his</i> <sup>14</sup><i class="footnote">A. V., \u201cTheir.\u201d</i><i> hands, that which his fingers have made.</i> They\u2014all the people\u2014worship the work of his\u2014the smith\u2019s\u2014hands, that which his\u2014the smith\u2019s\u2014fingers have made.<sup>15</sup><i class="footnote">Ibn Ezra explains hereby the change of the number in <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>his</i> hands,\u201d and <span>\u05d9\u05e9\u05ea\u05d7\u05d5\u05d5</span> \u201c<i>they</i> worship\u201d ; the Version evades the difficulty by translating <span>\u05d9\u05d3\u05d9\u05d5</span> \u201c<i>their</i> hands.\u201d</i>'],
  [u'<span>\u05d5\u05d9\u05e9\u05d4</span> <i>And boweth down.</i> Niphal of comp. <span>\u05e9\u05d7\u05d7</span>; comp. <span>\u05d5\u05d9\u05de\u05e1</span> \u2018 And it was melted \u2019 (Jos. vii. 5) Niphal of <span>\u05de\u05e1\u05e1</span>. Their acts degraded them. <span>\u05d5\u05d0\u05dc \u05ea\u05e9\u05d0 \u05dc\u05d4\u05dd</span> According to some\u2014the \u05ea being the sign for the second person, and referring to God\u2014\u201cand thou forgive them not.\u201d I am, however, of opinion that the passage has the following meaning: \u201cNot one of them dares to lift up his head or soul,\u201d because the context requires a phrase similar to \u201cAnd the man humbles himself\u201d ; or that the word <span>\u05d0\u05e8\u05e5</span> \u2018 the earth \u2019 is to be supplied: \u201cAnd the earth is not able to bear them\u201d<sup>16</sup><i class="footnote">\u201cThey are so vile that the earth cannot bear them any longer\u2014that they do not deserve to live any longer upon the surface of the earth.\u201d</i> (comp. Gen. xiii. 6). The Grammarian,<sup>17</sup><i class="footnote">\u201cThe Grammarian\u201d is the title by which Ibn Ezra calls R. Judah Hayug.</i> who asserts that <span>\u05d0\u05b7\u05dc</span> is only found with a command, is mistaken; comp. <span>\u05d0\u05dc\u05be\u05de\u05d5\u05ea</span>, \u201cwhere there is no death\u201d (Prov. xii. 28).'],
  [u'<span>\u05d1\u05d0</span> Infinitive: \u2018 to enter \u2019 (comp. Hab. ii. 3); or imperative : \u201center\u201d ; the advice which they will give each other. <span>\u05d4\u05d8\u05de\u05df</span> The same; infinitive or imperative. It is the Niphal of <span>\u05d8\u05de\u05df</span>.'],
  [u'<span>\u05e2\u05d9\u05e0\u05d9</span> <i>The looks of.</i> <span>\u05e2\u05d9\u05df</span> \u2018eye,\u2019 or \u2018 look,\u2019 though generally feminine, is sometimes masculine (as <i>e.g.</i> in this verse, since the masculine form <span>\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> is joined to <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span>) ; and <span>\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9</span> \u2018 the looks,\u2019 is identical with <span>\u05db\u05dc \u05d0\u05d7\u05d3 \u05de\u05e2\u05d9\u05e0\u05d9</span> \u2018 each of the looks\u2019; comp. <span>\u05d1\u05e0\u05d5\u05ea</span> \u2018 each of the branches \u2019 (Gen. xlix. 22).<sup>18</sup><i class="footnote">The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, <i>e.g.,</i> in <span> \u05e2\u05b5\u05d9\u05e0\u05b5\u05d9 \u05e0\u05d1\u05d4\u05d5\u05ea \u05d0\u05d3\u05dd \u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> \u201cThe lofty looks of man shall be humbled\u201d) is explained by giving to the plural the meaning \u201cone of,\u201d or \u201ceach of.\u201d</i> <i>Haughtiness.</i> The contrary, lowliness, is meant; comp. \u201cHe will enlighten my darkness\u201d <sup>19</sup><i class="footnote">Haughtiness cannot be brought low; it must be removed altogether, and can then be replaced by humility. In the same way darkness is not enlightened, but light is substituted for it.</i> (Ps. xviii. 29).'],
  [u'<span>\u05d5\u05e9\u05e4\u05dc</span> <i>He shall be brought low.</i> The \u05d5 changes the past into a future; <sup>20</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b5\u05dc</span> could be taken as co-ordinate with <span>\u05e0\u05b4\u05e9\u05bc\u05b8\u05c2\u05d0</span>, \u201cthat which is high and that which is low;\u201d Ibn Ezra rejects this explanation, and takes <span>\u05d5\u05e9\u05e4\u05dc</span> as the past turned into future by the \u05d5 conversive.</i> comp. <span>\u05d5\u05d8\u05d4\u05e8</span> \u201che shall be clean\u201d (Lev. xxii. 7).'],
  [u'<i>The cedars, etc.</i> All this may be taken either literally, or symbolically for \u201cthe young, great, rich, mighty, and the kings.\u201d <span>\u05d4\u05d4\u05e8\u05d9\u05dd</span> <i>The mountains.</i> I derive <span>\u05d4\u05e8\u05d9\u05dd</span> from <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d as I shall explain in the Book of Psalms (cxlviii. 9).<sup>21</sup><i class="footnote">In his commentary on Ps. cxlviii. 9, Ibn Ezra says that the mountains are pregnant (<span>\u05d4\u05e8\u05d4</span>) with all kinds of metals; therefore they are called <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd</span>.</i>'],
  [u'<i>The tower.</i> The tower on the royal palace.<sup>22</sup><i class="footnote">This remark is made in opposition to the opinion of those who refer \u201cthe tower\u201d to the ships. (See Rashi <i>ad locum</i>.)</i>'],
  [u'<i>Ships of Tarshish.</i> If taken figuratively, they signify \u201cthe merchants\u201d; literally, they are ships which belong to Israelites, and are going to Tarshish. <span>\u05e9\u05db\u05d9\u05d5\u05ea</span> <i>Pictures.</i> Comp. <span>\u05d0\u05d1\u05df \u05de\u05e9\u05e0\u05d9\u05ea</span> \u201cA stone with a picture\u201d <sup>23</sup><i class="footnote">A.V., \u201cAny image of stone.\u201d</i> (Lev. xxvi. 1).'],
  [u'<i>And the loftiness, etc.</i> This idea is repeated here, because all the objects previously enumerated, excite pride in those that possess them, and cause dejection to those that lose them.'],
  [u'<span>\u05d9\u05d7\u05dc\u05d5\u05e3</span> <i>He shall abolish.</i> Comp. <span>\u05d1\u05e0\u05d9 \u05d7\u05dc\u05d5\u05e3</span> \u201cthe afflicted\u201d (Prov. xxxi. 5), to whom death is imminent; this root has a similar meaning in <span>\u05d7\u05dc\u05e3</span> \u201cit is over\u201d (Song ii. 11). <span>\u05db\u05dc\u05d9\u05dc</span>. This word remains the same in the masculine and feminine, singular and plural; it means \u201call\u201d (comp. Exod. xxviii. 31; Lev. vi. 16). <i>He shall abolish.</i> The third person refers to God.'],
  [u'<span>\u05e2\u05e9\u05d5</span> <i>They made.</i> The subject is not named; it is the indefinite \u201cone\u201d or \u201cthey;\u201d<sup>24</sup><i class="footnote">Comp. Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand he (\u2550 some one) said to Joseph\u201d (Gen. xlviii. 1). <span>\u05dc\u05e9\u05d5\u05d4\u05d5</span> \u201cone has done it\u201d<sup>25</sup><i class="footnote">A.V., \u201cHath been already done.\u201d</i> (Eccles. ii. 12). <span>\u05d7\u05e4\u05e8 \u05e4\u05e8\u05d5\u05ea</span>. I think the singular is <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span>, and signifies \u201ca bird that flies out in the night like the bat, and keeps itself hidden during the day\u201d ; others say that <span>\u05d7\u05e4\u05e8\u05e4\u05e8\u05ea</span> means \u201ca bird which eats up the fruits during the night\u201d; in this case it consists of two separate words.<sup>26</sup><i class="footnote"><span>\u05d7\u05e4\u05e8</span> \u201cdigging,\u201d <span>\u05e4\u05e8\u05d5\u05ea</span> \u201cfruits.\u201d</i>'],
  [u'<span>\u05e0\u05e7\u05e8\u05ea</span> <i>The clefts of.</i> Literally \u201ca hollowed place of.\u201d <span>\u05e1\u05e2\u05e4\u05d9</span>. Branchlike pieces projecting from the rocks, where people can hide themselves.<sup>27</sup><i class="footnote">Comp. <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch.\u201d A.V., \u201cThe tops of.\u201d</i> <span>\u05dc\u05e2\u05d5\u05e5</span> <i>To be mighty</i>.<sup>28</sup><i class="footnote">A. V., \u201cTo shake terribly.\u201d</i> Root <span>\u05e2\u05e8\u05e5</span> ; comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cmighty.\u201d According to others, it is a transitive verb, meaning \u201cto terrify;\u201d <span>\u05d0\u05dc \u05ea\u05e2\u05e8\u05e5</span> (Jos. i. 9) has, perhaps, the same meaning, the word <span>\u05dc\u05d1\u05da</span> \u201cthine heart,\u201d being supplied\u2014\u201cdo not terrify or discourage thine heart\u201d\u2014and <span>\u05e2\u05e8\u05d9\u05e5</span> (xxix. 20), is then a transitive adjective, \u201cterrible,\u201d like <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5), \u201cthe terrifying ones.\u201d<sup>29</sup><i class="footnote">A.V., \u201cThe Emims.\u201d</i>'],
  [u'<i>Cease ye, etc.</i> \u201cSince God has issued His decrees against you, as indicated in the words \u2018 Because of the fear of the Lord,\u2019 etc. (ver. 10), no man has the power to undo them; cease, therefore, to rely on man, he will not help you, for he is vanity.\u201d']],
 [[u'T<small>HIS</small> Chapter is either the explanation of the latter part of Chapter II., beginning \u201cthe cedars,\u201d \u201cthe mountains,\u201d etc. (ii. 13, ff.) or the continuation of the subject, commencing \u201cCease, ye from man,\u201d etc. (ii. 22); I adopt this latter view.'],
  [u'<span>\u05de\u05e9\u05e2\u05df \u05d5\u05de\u05e9\u05e2\u05e0\u05d4</span>. <i>The stay and the staff.</i> Poetically said for \u201cevery kind of staff.\u201d <sup>1</sup><i class="footnote">The repetition of a noun with or without the variation of its form is often used for <span>\u05db\u05dc</span>, \u201call\u201d; for instance, <span>\u05d0\u05d9\u05e9 \u05d0\u05d9\u05e9</span> \u201cevery man,\u201d Lev. xv. 2, <span>\u05d7\u05db\u05dd \u05de\u05d7\u05db\u05dd</span> \u201cwise in every respect\u201d (Prov. xxx. 24), <span>\u05e9\u05de\u05de\u05d4 \u05d5\u05de\u05e9\u05de\u05d4</span> \u201call kinds of desolation\u201d (Ez. vi. 14, comp. Job xxx. 3).</i> The explanation of the figure follows immediately, \u201cThe whole stay of bread and water.\u201d'],
  [u'<i>The mighty man.</i> \u201cHe who has the strength required for a successful war.\u201d<sup>2</sup><i class="footnote">The words \u201crequired for a successful war\u201d have no direct equivalent in the Hebrew text, but are understood. Without this addition the remark of I. E. would have no sense. I.E. evidently endeavours to show how all the categories mentioned in this verse might contribute to save the nation from imminent ruin by a foreign conqueror. The first two are enabled by valour and practice to lead the people against the approaching enemy, the second two to keep them from unjust, the third from unsuccessful undertakings. I. E. adds before \u201cthe astrologer\u201d the word \u201calso\u201d (<span>\u05d2\u05dd</span>), and before \u201cthe charmer\u201d (ver. 3) the word \u201ceven\u201d (<span>\u05d0\u05e4\u05d9\u05dc\u05d5</span>), to indicate the distinction between them and the others; while the latter promote the welfare of the country in reality, the merits of the former exist only in the imagination of the credulous people.</i> <i>The man of war.</i> \u201cHe who has the experience.\u201d <i>The judge,</i> who is asked to show the right way according to the law.\u201d <i>The prophet,</i> who serves the same purpose; and also <i>the astrologer</i>,<sup>3</sup><i class="footnote">A.V., \u201cthe prudent.\u201d Root <span>\u05e7\u05e1\u05dd</span>, \u201cto decide, to give judgment.\u201d In his commentary on Deut. (xviii. 10) Ibn Ezra leaves it uncertain whether <span>\u05e7\u05d5\u05e1\u05dd</span> has the general meaning \u201cprognosticator,\u201d and includes the <span>\u05de\u05e2\u05d5\u05e0\u05df \u05de\u05e0\u05d7\u05e9 \u05de\u05db\u05e9\u05e3</span> as three kinds of <span>\u05e7\u05d5\u05e1\u05dd</span> who pretend to derive their knowledge of the future from the clouds, from predictive signs or experiments, or the special meaning, \u201can astrologer,\u201d who foretells the future by stars; <span>\u05e7\u05d5\u05e1\u05dd</span> is in the latter case coordinate with the other three.</i> who foretells future events through the science of astrology. <i>The ancient,</i> who has profited by the changes and trials of life.'],
  [u'<span>\u05d7\u05db\u05dd \u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>The cunning artificer.</i> <span>\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span> <i>The charmer.</i> Even he that understands to charm the serpents, will be taken away. According to some, \u201cthe eloquent orator\u201d; comp. <span>\u05de\u05ea\u05dc\u05d7\u05e9\u05d9\u05dd</span> \u201cwhispering\u201d (2 Sam. xii. 19).<sup>4</sup><i class="footnote"><span>\u05dc\u05d7\u05e9</span>, \u201cto whisper,\u201d \u201cto speak;\u201d <span>1st ,\u05e0\u05d1\u05d5\u05df \u05dc\u05d7\u05e9</span>. One that understands to whisper, to conjure by whispering charming formulas. 2nd. One that understands to speak ; an orator.</i>'],
  [u'<span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Babes.</i> The \u05ea is not a radical letter; root <span>\u05e2\u05d5\u05dc</span> \u201cto be young.\u201d Comp. <span>\u05e2\u05d5\u05dc\u05dc</span> \u201cchild\u201d (Jer. vi. 11). <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span> is here an adjective, \u201cthey that are young,\u201d<sup>5</sup><i class="footnote">The \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; <i>e.g.,</i> <span>\u05d4\u05d7\u05db\u05dd</span> \u201cthe wise\u201d <span>\u05d4\u05d0\u05d9\u05e9 \u05d4\u05d7\u05db\u05dd\u2550</span>, \u201cThe wise man;\u201d <span>\u05d4\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd</span>, \u201cYoung\u201d <span>\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05dd \u05d0\u05e0\u05e9\u05d9\u05dd\u2550</span>, \u201cYoung men.\u201d More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness\u2550children.</i> but in chap. lxvi. 4, it is a noun, \u201cchildishness,\u201d \u201cdelusions.\u201d'],
  [u'<span>\u05d5\u05b0\u05e0\u05b4\u05e0\u05b7\u05bc\u05e9\u05c2</span> <i>And shall be oppressed.</i> Niphal; like <span>\u05e0\u05b4\u05e6\u05bc\u05b8\u05d1</span> (iii. 13), \u201che is standing up.\u201d According to some, \u201cand shall oppress;\u201d the \u05e0 being radical, and <span>\u05e0\u05b4\u05e0\u05bc\u05b7\u05e9\u05c1</span> piel. <span>\u05d9\u05e8\u05d4\u05d1\u05d5</span> \u201cThey will have power or dominion ;\u201d<sup>6</sup><i class="footnote">A.V., \u201cShall behave himself proudly.\u201d</i> comp. <span>\u05e8\u05d4\u05d1</span> \u201cpower\u201d (li. 9).'],
  [u'<i>The house of his father.</i> His family. <span>\u05dc\u05db\u05d4</span> <i>To thee.</i> It is the same as <span>\u05dc\u05da</span> though having an additional <span>\u05e9\u05de\u05dc\u05d4 \u05dc\u05db\u05d4 .\u05d4</span> \u201cthy clothing be to thee.\u201d<sup>7</sup><i class="footnote">A.V., \u201cThou hast clothing.\u201d</i> \u201cWe do not ask thee to give us clothing.\u201d <i>This ruin</i>. Jerusalem (comp. v. 8.).\u2014This is just the style in which people speak while labouring under strong excitement.<sup>8</sup><i class="footnote">This remark seems to refer to \u201cthis ruin,\u201d which Jerusalem in her despair exclaims, while pointing to herself.</i>'],
  [u'<span>\u05d9\u05b4\u05e9\u05d0</span> <i>He will swear</i> (comp. <span>\u05dc\u05d0 \u05ea\u05e9\u05d0 \u05d0\u05ea \u05e9\u05dd \u05f2</span> \u201cthou shalt not swear by the name of the Lord,\u201d Exod. xx. 7). <span>\u05d7\u05d5\u05d1\u05e9</span> <i>Ruler</i>.<sup>9</sup><i class="footnote">A.V., \u201cHealer.\u201d According to I. E., <span>1st ,\u05e2\u05e6\u05e8\u2550\u05d7\u05d1\u05e9</span>, \u201cto keep\u201d or \u201cpress together;\u201d 2nd, \u201cto rule.\u201d See note 20, c. i., and I. E. on Job xxxiv. 17.</i> It is the same verb as in <span>\u05d4\u05d5\u05d1\u05e9 \u05de\u05db\u05d4</span> \u2018 dressing a wound ;\u2019 comp. <span>\u05e2\u05b6\u05e6\u05b6\u05e8</span> \u201cpower\u201d (Judg. xviii. 7). <i>There is no clothing.</i> Even for myself.'],
  [u'<span>\u05db\u05d9 \u05dc\u05e9\u05d5\u05e0\u05dd \u05d5\u05de\u05e2\u05dc\u05dc\u05d9\u05d4\u05dd \u05d0\u05dc \u05d4\u05f3</span> <i>For their tongue and their doings with regard to the Lord</i>.<sup>10</sup><i class="footnote">A.V., \u201cAre against the Lord.\u201d</i> <span>\u05dc\u05de\u05e8\u05d5\u05ea</span> <i>To provoke</i>. \u05dc has Pathah, because of the omission of \u05d4, the characteristic of the Hiphil; <span>\u05dc\u05d4\u05de\u05e8\u05d5\u05ea \u2550 \u05dc\u05de\u05e8\u05d5\u05ea</span> comp. <span>\u05dc\u05d4\u05e0\u05d7\u05d5\u05ea\u05dd \u2550 \u05dc\u05e0\u05d7\u05d5\u05ea\u05dd</span> \u201cto lead them\u201d (Ex. xiii. 21). <i>The eyes of His glory</i>. \u201cPublicly.\u201d<sup>11</sup><i class="footnote">\u201cThe eyes of His glory\u201d are, according to Ibn Ezra, the eyes of all nature, which witness the actions done publicly.</i>'],
  [u'<span>\u05d4\u05db\u05e8\u05ea</span>. According to some, \u201cthe cutting off,\u201d derived from <span>\u05db\u05e8\u05ea</span> \u201cto cut off,\u201d but more correctly, \u201cthe knowing of\u201d; comp. <span>\u05d4\u05db\u05d9\u05e8\u05d4\u05d5</span> \u201cthey knew him\u201d (Gen. xlii. 8); the Dagesh in \u05db indicates the omission of the radical \u05e0 which appears in <span>\u05d9\u05e0\u05db\u05e8</span> \u201cHe is known\u201d (Prov. xxvi. 24).<sup>12</sup><i class="footnote">The first explanation is probably rejected, because <span>\u05d4\u05db\u05e8\u05ea</span> would then be status constructus with the definite article ; and this is very exceptional.</i> He who is able to judge of the constitution of the whole body from the face will find in it the declaration and confession of the truth; no further evidence is wanted.<sup>13</sup><i class="footnote">Their evil designs are clearly written in their face, and easily to be discovered by those who are versed in reading countenances.</i> <i>And they tell their sin like Sodom.</i> They do not even conceal their sins; for he who does conceal them feels at least ashamed of what he has done.'],
  [u'<span>\u05d0\u05de\u05e8\u05d5</span> According to some, \u201cPraise ye\u201d (comp. Dent. xxvi. 17); I prefer \u201cSay ye,\u201d from <span>\u05d0\u05de\u05e8</span> \u201cto say\u201d\u2014in the heart or with the mouth.<sup>14</sup><i class="footnote">\u201cIn the heart or with the mouth\u201d\u2014that is, \u201cto think\u201d or \u201cto declare\u201d\u2014is added because the context\u2014here as well as Deut. xxvi. 17\u2014requires rather the verb \u201cto think,\u201d \u201cto be convinced,\u201d than \u201cto speak.\u201d In his commentary on Deut. xxvii. 11, I. E. confesses to have obtained this explanation from R. Jehudah Hallevi.</i> <i>Shall they eat.</i> They, that is, all the righteous (for these words have to be supplied);<sup>15</sup><i class="footnote">The ellipsis is assumed by I. E. to explain the discord between the singular <span>\u05e6\u05d3\u05d9\u05e7</span> and the plural <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i> as if to say, Do not think that only one righteous man shall enjoy the fruit of his actions. This verse is closely connected with the preceding.<sup>16</sup><i class="footnote">The preceding verse concludes with exclaiming : \u201cWoe unto them,\u201d etc. In this verse it is shown that they might as well have enjoyed the divine blessings, for \u201cthe righteous enjoy,\u201d etc.</i>'],
  [u'<span>\u05e8\u05e2</span>. <i>Bad.</i> According to some it is in apposition to <span>\u05d0\u05d5\u05d9</span> \u201cwoe.\u201d \u201cWoe, evil,\u201d etc. I take it rather as an attribute to <span>\u05d3\u05e9\u05e2</span> \u201cwoe to the hardened sinner.\u201d'],
  [u'<span>\u05e0\u05d2\u05e9\u05d9\u05d5 \u05de\u05e2\u05d5\u05dc\u05dc</span> <i>Every one of his rulers is playful</i>.<sup>17</sup><i class="footnote">A.V., \u201cChildren are their oppressors.\u201d Compare ii. 11.</i> The \u05de in <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is not essential; <span>\u05de\u05e2\u05d5\u05dc\u05dc</span> is an adjective, and not a participle.<sup>18</sup><i class="footnote"><span>\u05de\u05b0\u05e2\ufb4b\u05dc\u05b5\u05dc</span> is the regular form of the participle Polel of <span>\u05e2\u05dc\u05dc</span>, \u201cto do,\u201d \u201cto mock;\u201d according to I. E. it is an adjective, and has the same meaning as <span>\u05e2\ufb4b\u05dc\u05b5\u05dc</span> \u201cyoung,\u201d \u201cplayful.\u201d</i> <span>\u05de\u05d9\u05e9\u05e8\u05d9\u05da \u2550 \u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> <i>They that lead thee.</i> \u05d0 in <span>\u05de\u05d0\u05e9\u05e8\u05d9\u05da</span> is instead of \u05d9, for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> interchange; comp. i. 17.\u2014\u201cThey that ought to guide you mislead you.\u201d <span>\u05d1\u05dc\u05e2\u05d5</span> <i>They have destroyed.</i> (Literally, \u201cthey have swallowed up.\u201d) They have destroyed the way to such an extent that it is no more to be recognised.'],
  [u'<i>The Lord standeth up.</i> Therefore the Lord standeth up.<sup>19</sup><i class="footnote">This remark of I. E. is to show that the prediction contained in this verse is the consequence of the preceding, and that the conjunction <span>\u05e2\u05dc \u05db\u05df</span> \u201ctherefore\u201d is to be supplied.</i> <span>\u05dc\u05e8\u05d9\u05d1</span> <i>To plead.</i> It is not the noun, <span>\u05e8\u05d9\u05d1</span> \u201cthe strife,\u201d with the preposition \u05dc, but infinitive Hiphil; the same is to be said concerning <span>\u05dc\u05e8\u05d9\u05df</span> <i>To judge</i>.\u2014This verse refers to the punishments to be decreed by Him. <span>\u05e2\u05de\u05d9\u05dd</span> <i>People.</i> A great many; comp Deut. xxxii. 19.'],
  [u'<i>Ye have eaten up,</i> etc. How can you be the judges of my people, when you yourselves, etc. <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> You <i>have eaten up.</i> Comp. Exod. xxii. 4. <i>The vineyard.</i> That is, Israel.'],
  [u'<span>\u05de\u05dc\u05db\u05dd</span> <i>What mean you ?</i> Dagesh in \u05dc compensates for the omitted <span>\u05de\u05d4 \u05dc\u05db\u05dd \u2550 \u05de\u05dc\u05db\u05dd .\u05d4</span> is compounded, of two words, like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550)\u05de\u05d6\u05d4</span> \u201cWhat is that\u201d (Exod. iv. 3). <i>Ye grind.</i> Metaphorically said, for \u201cyou put to shame and contempt.\u201d'],
  [u'<span>\u05d5\u05de\u05e9\u05e7\u05e8\u05d5\u05ea</span> <i>And wantonly looking about.</i> In Rabbinical literature a woman of this class is called <span>\u05e1\u05e7\u05e8\u05e0\u05d9\u05ea</span> (Bereshith Rabba, c. 19). <span>\u05d5\u05d8\u05e4\u05d5\u05e3</span> According to some, \u201cSpeaking;\u201d comp. <span>\u05d5\u05d4\u05d8\u05e3</span> \u201cAnd prophesy\u201d (Ez. xxi. 2); but the grammatical principles of the Hebrew language will not admit of this explanation ; according to others, \u201cMincing\u201d\u2014comp. <span>\u05d0\u05d8\u05d9\u05e3</span>, the Chald\xe6an translation of <span>\u05d4\u05e6\u05d9\u05e3</span> \u201cHe made overflow\u201d (Deut. xi. 8)\u2014\u2018 moving slowly, like one that swims upon the surface of the water.\u2019 Others, again, derive it from <span>\u05d8\u05e3</span> \u201cLittle ones\u201d (Est. iii. 16), and I incline to this opinion ; \u201cwalking slowly like a child.\u201d <sup>20</sup><i class="footnote">The first explanation makes <span>\u05d8\u05e4\u05d5\u05e3</span> related to <span>\u05e0\u05d8\u05e3</span>, \u201cto drop;\u201d Hiphil: \u201cto speak,\u201d \u201cto prophesy.\u201d The second derives it from <span>\u05e6\u05d5\u05e3 \u2550 \u05d8\u05d5\u05e3</span>, \u201cto swim,\u201d \u201cto go slowly;\u201d the third takes it as a denominative from <span>\u05d8\u05e3</span>, \u201cchild\u201d: \u201cto walk like a child.\u201d</i> <span>\u05ea\u05e2\u05db\u05e1\u05e0\u05d4</span> <i>They put spurs.</i> They wear spurs on their feet, like riding-men; according to some, \u201cthey make a tinkling with their spurs.\u201d'],
  [u'<span>\u05d5\u05e9\u05e4\u05d7</span> <i>And he will smite with a scab.</i> It has the same root as <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6), although written with <span>\u05e9\u05c2</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05c2\u05d5\u05e8\u05d9</span> \u201cwhen I turn away\u201d (Hos. ix. 12). <span>\u05e4\u05ea\u05d4\u05df</span> Some supply \u05d0, so that <span>\u05e4\u05d0\u05ea\u05d4\u05df \u2550 \u05e4\u05ea\u05d4\u05df</span> \u201cthe locks of their head ;\u201d but I compare it rather with <span>\u05d4\u05e4\u05d5\u05ea\u05d5\u05ea</span> \u201cthe hinges\u201d (1 Kings vii. 50), that is, the back of the doors, and find in this verse the description of the plagues of the whole body, from the head to the foot.'],
  [u'<span>\u05e2\u05db\u05e1\u05d9\u05dd</span> Ornaments for the foot. <span>\u05e9\u05d1\u05d9\u05e1\u05d9\u05dd</span> Hapax legomenon; according to some, an ornament for the legs. <span>\u05e9\u05d4\u05e8\u05e0\u05d9\u05dd</span> A moonlike ornament of the girdle, derived from the Chald\xe6an <span>\u05e1\u05d4\u05e8\u05d0</span> \u201cmoon;\u201d <span>\u05e1\u05d4\u05e8</span> (Song vii. 2) is generally explained in the same way.'],
  [u'<span>\u05e0\u05d8\u05d9\u05e4\u05d5\u05ea</span> Hap. leg. According to some, an ornament for the hair. <span>\u05e9\u05e8\u05d5\u05ea</span> An ornament for the ears; according to others, \u201cbracelets;\u201d comp. <span>\u05e9\u05e8\u05d9\u05df</span> the Chaldean translation of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelets\u201d (Num. xxxi. 50). <span>\u05e8\u05e2\u05dc\u05d5\u05ea</span> Hap. leg. An ornament for the cheeks.'],
  [u'<span>\u05e4\u05d0\u05e8\u05d9\u05dd</span> comp. <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cornament;\u201d for the hands. <span>\u05e6\u05e2\u05d3\u05d5\u05ea</span> An ornament for the arms; comp. <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> \u201cbracelet\u201d (which Saul wore on his arm, 2 Sam. i. 10). <span>\u05d0</span> of <span>\u05d0\u05e6\u05e2\u05d3\u05d4</span> is pleonastic, as the <span>\u05d0</span> in <span>\u05d0\u05d6\u05e8\u05d5\u05e2</span> (Jer. xxxii. 21). <span>\u05e7\u05e9\u05e8\u05d9\u05dd</span> A well-known ornament for the neck. <span>\u05d1\u05ea\u05d9 \u05d4\u05e0\u05e4\u05e9</span> An ornament for the breast; the breast is called <span>\u05e0\u05e4\u05e9</span> \u201csoul,\u201d because it is the seat of the soul, it contains the heart. <span>\u05dc\u05d7\u05e9\u05d9\u05dd</span> <i>Amulets.</i> Inscriptions on gold and silver, for a charm.'],
  [u'<span>\u05d8\u05d1\u05e2\u05d5\u05ea</span> <i>Rings,</i> for the fingers. <span>\u05e0\u05d6\u05de\u05d9 \u05d4\u05d0\u05e3</span> <i>Nose jewels;</i> I have already described them (Gen. xxiv. 22).'],
  [u'<span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> <i>Changeable suits of garments,</i> worn over the dress; comp. <span>\u05d7\u05dc\u05e6\u05ea\u05d5</span> \u201chis armour\u201d (2 Sam. ii. 21), which is worn over the garments.<sup>20</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05dc\u05d4 \u05d1\u05d2\u05d3\u05d9\u05dd</span>, which is evidently a mistake, and is to be altered to <span>\u05e2\u05dc \u05d4\u05d1\u05d2\u05d3\u05d9\u05dd</span>.</i> <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> <i>Mantles</i>. A dress wherein the woman wraps herself. According to some, <span>\u05de\u05d7\u05dc\u05e6\u05d5\u05ea</span> \u201cshifts;\u201d <span>\u05de\u05e2\u05d8\u05e4\u05d5\u05ea</span> \u201ctrowsers.\u201d <span>\u05de\u05d8\u05e4\u05d7\u05d5\u05ea</span> <i>Vails</i> (comp. Ruth iii. 15). <span>\u05d4\u05e8\u05d9\u05d8\u05d9\u05dd</span> According to some, \u201ca dress in the form of a Taleth\u201d<sup>21</sup><i class="footnote">The scarf still worn by the Jews in prayer.</i> (this word has a similar meaning in Arabic <sup>22</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nrX7ct2yKittWaq/ybjBAV00gdI5cjyx0eKehjsJxpppoGmmmg//Z\n"> \u201cbag.\u201d But \u201cbag\u201d and \u201cTaleth\u201d not being very similar, the words <span>\u05e7\u05e8\u05d5\u05d1 \u05de\u05dc \u05d9\u05e9\u05de\u05e2\u05d0\u05dc</span>, \u201csimilar to the Arabic,\u201d contain perhaps a second explanation, so that three various different of the word <span>\u05d7\u05e8\u05d9\u05d8\u05d9\u05dd</span> are given, namely, \u201cTaleth,\u201d \u201cbag,\u201d \u201cfigures.\u201d Before <span>\u05e7\u05e8\u05d5\u05d1</span> the word <span>\u05d0\u05d5</span>, \u201cor,\u201d must then be added, which would better agree with the next <span>\u05d0\u05d5</span> than the preceding <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span>, \u201cAccording to some.\u201d From the remark of I. E. in his commentary on Exodus (xxxii. 4), it appears that the second explanation is his own.</i>), or \u201cfigures\u201d (comp. viii. 1), as I shall explain further on (ibid.).'],
  [u'<span>\u05e0\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> <i>Cloth</i> (cp. viii. 1). <span>\u05e1\u05d3\u05d9\u05e0\u05d9\u05dd</span> <i>Fine linen</i> (cp. Pr. xxxi. 24). <span>\u05e6\u05e0\u05d9\u05e4\u05d5\u05ea</span> An ornament for the head; <span>\u05e8\u05d3\u05d9\u05d3\u05d9\u05dd</span>. In Arabic,<sup>23</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nNB//2Q==\n"> \u201cMantle.\u201d</i> this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country.'],
  [u'<span>\u05d1\u05d5\u05e9\u05dd</span> <i>Sweet smell.</i> It keeps the body fresh and healthy. <span>\u05de\u05e7</span> <i>Rottenness</i> is nearly the opposite of the preceding. Root <span>\u05de\u05e7\u05e7</span>, \u201cto rot;\u201d verb, <span>\u05e2\u05f4\u05e2</span>; comp. <span>\u05ea\u05de\u05e7\u05e0\u05d4</span> \u201cThey shall consume away\u201d (Zac. xiv. 2). <span>\u05e0\u05e7\u05e4\u05d4</span> A noun; <span>\u05e0</span> is radical; we may fairly compare with it <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cAnd he shall cut down\u201d (x. 34); its mean-is \u201ca kind of cutting.\u201d <span>\u05de\u05e2\u05e9\u05d4 \u05de\u05e7\u05e9\u05d4</span> <i>Well set hair;</i> comp. <span>\u05e2\u05e9\u05d4 \u05e9\u05e4\u05de\u05d5 \u05d5\u05dc\u05d0</span> \u201cNor trimmed his beard\u201d (1 Sam. xix. 25). <span>\u05e4\u05ea\u05d9\u05d2\u05d9\u05dc</span> A fine embroidered garment, which is worn over all the dresses. <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9</span> According to Saadiah: \u201cfor the contrary (<span>\u05ea\u05d7\u05ea</span>) is more fit for them;\u201d others take <span>\u05db\u05d5\u05d9\u05d4 \u2550 \u05db\u05d9</span> \u201cburning\u201d (Exod. xxi. 24); comp. <span>\u05d1\u05e8\u05d5\u05d9\u05d4 \u2550 \u05d1\u05e8\u05d9</span> (root <span>\u05e8\u05d5\u05d4</span>) \u201cwith plenty\u201d (Job. xxxvii. 11); but this is contrary to the rules of the grammar, since <span>\u05d5</span> in <span>\u05db\u05d5\u05d9\u05d4</span> is radical. I think the passage must be taken in this sense: \u201cFor instead of beauty, the above-mentioned consumption, destruction and baldness shall come.\u201d<sup>24</sup><i class="footnote">Ibn Ezra rejects the identity of <span>\u05db\u05d9</span> and <span>\u05e8\u05d9 ,\u05db\u05d5\u05d9\u05d4</span> and <span>\u05e8\u05d5\u05d9\u05d4</span>; he takes the <span>\u05d1</span> in <span>\u05d1\u05e8\u05d9</span> as radical, and explains <span>\u05d1\u05e8\u05d9</span> pure; root <span>\u05db\u05d9 \u05ea\u05d7\u05ea \u05d9\u05d5\u05e4\u05d9 .\u05d1\u05e8\u05e8</span> is translated by Saadiah: <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nYQnJ8nAGNB//2Q==\n"></i>'],
  [u'The women shall become widows in consequence of the death of their husbands in war. <span>\u05d5\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> <i>And the men of thy strength.</i> Supply <span>\u05de\u05ea\u05d9</span> \u201cthe men of;\u201d comp. <span>\u05d5\u05d4\u05e0\u05d1\u05d5\u05d0\u05d4 \u05e2\u05d5\u05d3\u05d3 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cAnd the prophecy, the prophecy of the prophet Oded\u201d (2 Chr. xv. 8).'],
  [u'<span>\u05d5\u05d0\u05e0\u05d5</span> <i>And they shall lament;</i> comp. <span>\u05d1\u05d0\u05e0\u05d9</span> \u201cIn my sorrow\u201d (Deuter. xxvi. 14); root <span>\u05d0\u05d5\u05df</span> \u201cto lament,\u201d it is a weak verb (<span>\u05e2\u05f4\u05d5</span>); the accent is on the ultima. as in <span>\u05d5\u05e1\u05e8\u05d5</span> \u201cAnd shall depart\u201d (Exod. viii. 1).<sup>25</sup><i class="footnote">The laws of Hebrew accentuation demand that the bi-syllabic forms of verbs <span>\u05e2\u05b9\u05d5\u05b9</span> and <span>\u05e2\u05f4\u05e2</span> should have the accent on the first syllable; <span>\u05d0\u05b8\u05e0\u05bd\ufb35</span> is therefore an exception to the rule.</i> <span>\u05e4\u05ea\u05d7\u05d9\u05d4</span> <i>Her gates.</i> Those of Zion, which is mentioned at the beginning of the chapter.<sup>26</sup><i class="footnote">Jerusalem is mentioned in the first verse of this chapter, Zion and Jerusalem are, however, the same, as a figure representing the Hebrew nation.</i> <span>\u05d5\u05e0\u05e7\u05ea\u05d4</span> <i>And she shall be desolate.</i> Comp. <span>\u05e0\u05e7\u05d9\u05d5\u05df \u05e9\u05e0\u05d9\u05dd</span> \u201ccleanness of teeth\u201d (Am. iv. 6). <i>She will sit.</i> The pronoun refers to Zion.']],
 [[u'<i>Seven.</i> That is, \u201cmany;\u201d seven is used in this sense because it is the number of the days of the week.<sup>1</sup><i class="footnote">Because the days are only counted to seven, this number is the highest of a series of numbers, and it has often been used to express the idea of a great quantity.</i> All this (that is mentioned in this verse) will happen in consequence of the death of the male persons in battle.'],
  [u'<i>The branch of the Lord</i>. Some refer this to Hezekiah; I think that it signifies the righteous portions of the inhabitants of Jerusalem that will be saved. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i> (comp. Ez. xx. 6); according to some, \u201cdesire;\u201d comp. the Chald\xe6an <span>\u05d9\u05e6\u05d1\u05d0</span> \u201che desires\u201d (Dan. iv. 14). R. Moses Hakkohen takes it literally:<sup>2</sup><i class="footnote">According to R. Moses Hakkohen, \u201cthe branch of the Lord\u201d <span>\u2550</span> \u201cthe branch, which grows by the will of the Lord.\u201d</i> \u201cGod will send his blessing upon the plants and fruits.\u201d'],
  [u'<i>That is written,</i> etc. I shall explain this in the minor prophets (Mal. iii. 16).<sup>3</sup><i class="footnote">The words referred to are <span>\u05db\u05ea\u05d5\u05d1 \u05d1\u05e9\u05de\u05d9\u05dd \u05de\u05db\u05ea\u05d1 \u05dc\u05d0 \u05d9\u05de\u05d7\u05e7</span>, \u201cWhat is written by God is a writing which can never be erased.\u201d It is a figurative expression for: it is quite sure, it is immutable.</i>'],
  [u'<span>\u05d0\u05dd</span> <i>For</i> or <i>when</i>.\u2014The remainder will be called holy, when the Lord will have washed away all these from Zion. <span>\u05d9\u05d3\u05d9\u05d7</span> <i>Shall have purged;</i> comp. <span>\u05d9\u05d3\u05d9\u05d7\u05d5</span> \u201cthey shall wash\u201d (Ez. 1. 38). <span>\u05d1\u05e2\u05e8</span> <i>Removing;</i><sup>4</sup><i class="footnote">A.V., \u201cBurning.\u201d</i> comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deut. xxi. 21).']],
 [[u'<span>\u05e0\u05d0</span> <i>Now.</i> <span>\u05e0\u05d0</span> is always identical in meaning with <span>\u05e2\u05ea\u05d4</span> \u201cnow.\u201d<sup>1</sup><i class="footnote">The identity of <span>\u05e0\u05d0</span> and <span>\u05e2\u05ea\u05d4</span> is often mentioned by our author, as if he thereby wished emphatically to exclude the meaning of \u201cI pray thee\u201d; compare Talmud Babli, Berachoth, p. 9, <span>\u05d0\u05d9\u05df \u05e0\u05d0 \u05d0\u05dc\u05d0 \u05dc\u05f3 \u05d1\u05e7\u05e9\u05d4</span>, \u201cthe word <span>\u05e0\u05d0</span> means always \u2018I pray thee,\u2019\u201d and Rashi on Gen. xix. 18.</i> <span>\u05dc\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>Concerning</i><sup>2</sup><i class="footnote">A.V., \u201cTo.\u201d</i> <i>my well-beloved;</i> comp. <span>\u05d0\u05de\u05e8\u05d9 \u05dc\u05d9</span> \u201cSay of me\u201d (Gen. xx. 13). <span>\u05dc\u05db\u05e8\u05de\u05d5</span> Touching his vineyard. <span>\u05d9\u05d3\u05d9\u05d3\u05d9</span> <i>My well-beloved.</i> Root tri-literal <span>\u05d3\u05d5\u05d3\u05d9 .(\u05d9\u05d3\u05d3)</span> <i>My beloved.</i> Root bi-literal <span>\u05d1\u05e7\u05e8\u05df \u05d1\u05df \u05e9\u05de\u05df <sup>3</sup><i class="footnote">I. E. calls the verb <span>\u05e2\u05f4\u05d5</span> \u201cbiliteral,\u201d since the <span>\u05d5</span> is never sounded. Compare Moznaim, <i>sub voce</i> <span>\u05d4\u05e9\u05e0\u05f2\u05dd</span>, and Zahoth, on the biliteral verbs.</i>.(\u05d3\u05d5\u05d3)</span> <i>In Keren Ben Shamen.</i> A beautiful spot among the vineyards of Jerusalem. According to some, <span>\u05d1\u05e7\u05e8\u05df</span> \u201cOn a hill.\u201d <span>\u05d1\u05df \u05e9\u05de\u05df</span> \u201cFruitful;\u201d comp. <span>\u05e9\u05b8\u05c1\u05de\u05b5\u05df</span> \u201cfat\u201d (xxx. 23), <span>\u05dc\u05e9\u05c1\u05d3 \u05d4\u05b7\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> \u201cfat oil\u201d (Num. xi. 8);<sup>4</sup><i class="footnote">According to this opinion <span>\u05e9\u05bd\u05b8\u05c1\u05de\u05b6\u05df</span> here and in Num. xi. 8 has the same meaning as <span>\u05e9\u05b8\u05c1\u05de\u05bd\u05b5\u05df</span> xxx. 23, \u201cfat,\u201d although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (xi. 8) rejects this explanation.</i> and this explanation is not incorrect.'],
  [u'<span>\u05d5\u05d9\u05e2\u05d6\u05e7\u05d4\u05d5</span> According to some: \u201che sealed it;\u201d comp. the Chald\xe6an <span>\u05e2\u05d6\u05e7\u05ea\u05d0</span> \u201cRing\u201d (iii. 21) for the Hebrew <span><sup>5</sup><i class="footnote"><span>\u05e2\u05d6\u05e7</span> would thus be a denominative of <span>\u05e2\u05d6\u05e7\u05d0</span> \u201cring:\u201d \u201cto seal with the ring.\u201d</i>;\u05d8\u05d1\u05e2\u05ea</span> but this gives no sense; I think that this word is hapax legomenon. In Arabic there is, however, a word of the same root, meaning \u201cfence\u201d or \u201chedge\u201d (\u201cto fence\u201d). <span>\u05d5\u05d9\u05e1\u05e7\u05dc\u05d4\u05d5</span>, Piel; \u201che removed the stones thereof;\u201d the Kal, (<span>\u05e1\u05e7\u05dc</span>) has the meaning, \u201cto heap up stones;\u201d comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he shall root thee out\u201d (Ps. lii. 7).<sup>6</sup><i class="footnote"><span>\u05d5\u05b0\u05e9\u05b5\u05c1\u05e8\u05b6\u05e9\u05b0\u05c1\u05da\u05b8</span> is derived from <span>\u05e9\u05c1\u05c2\u05e8\u05b6\u05e9\u05c1</span> \u201croot\u201d; the Hiphil of the same verb signifies \u201cto take root.\u201d Similarly <span>\u05d3\u05b6\u05e9\u05b6\u05c1\u05df</span> \u201cashes,\u201d Pi\xebl: \u201cto take away the ashes.\u201d</i> <span>\u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05de\u05d8\u05e2 \u05e9\u05e8\u05e7 \u2550 \u05d5\u05d9\u05d8\u05e2\u05d4\u05d5 \u05e9\u05e8\u05e7</span> \u201cAnd he planted it, the planting of a choicest vine.\u201d<sup>7</sup><i class="footnote">That is, \u201che planted it as carefully as the choicest vine is planted.\u201d This kind of ellipsis is very often assumed by I. E., and a great many phrases are explained by it. A.V., \u201cAnd planted it with the choicest vine.\u201d</i> The verbal substantive is implied in every form of the verb, whether past or future. <i>Tower</i>. A place for the watchman to dwell in. <i>And also made a wine-press therein.</i> To press the vine within the vineyard.<sup>8</sup><i class="footnote">The wine-press in the vineyard does not contribute to the production of good grapes; but it shows how firmly the owner hoped for good grapes, and how strong his desire was to prevent any loss of the flavour of the fruit by the transport.</i> <span>\u05d1\u05d0\u05d5\u05e9\u05d9\u05dd</span> <i>Thorns;</i><sup>9</sup><i class="footnote">A.V., \u201cWild grapes.\u201d</i> comp. <span>\u05d1\u05d0\u05e9\u05d4</span> \u201cthorn\u201d (xxxi. 40). [The application of the parable is as follows:] <i>And he fenced it</i>. Palestine was filled with good houses and protected by strong walls. <i>And he removed the stones thereof</i>. God expelled the Canaanites. <i>And built a tower.</i> The temple on Mount Moriah was built. <i>And also made a wine-press.</i> The altar of burnt-offering was erected. <i>And he looked that it should bring forth grapes,</i> that is \u201crighteous men.\u201d'],
  [u'<i>And men of Judah.</i> And every man of Judah round about Jerusalem.<sup>10</sup><i class="footnote">And ye men of Judah\u2550And ye other men of Judah. The inhabitants of Jerusalem were also men of Judah.</i>.'],
  [u'<i>What could have been done,</i> etc. What good thing is left to be done for the vineyard that I have not yet done? <span>\u05de\u05d3\u05d5\u05e2</span> <i>Wherefore.</i> A compound of two words,<sup>11</sup><i class="footnote"><span>\u05de\u05b7\u05d4 \u05d9\u05b8\u05d3\ufb35\u05e2\u05b7 \u2550 \u05de\u05d4 \u05e8\u05d5\u05e2 \u2550 \u05de\u05d3\u05d5\u05e2</span> : What is known. Compare <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> \u201cWhat sawest thou\u201d (Gen. xx. 10). There are also many instances of the use of the phrase <span>\u05de\u05d4 \u05e8\u05d0\u05d9\u05ea</span> in the meaning \u201cWhy\u201d in Rabbinical Literature.</i> like <span>(\u05de\u05d4 \u05d6\u05d4 \u2550) \u05de\u05d6\u05d4</span> \u201cWhat is this\u201d (Exod. iv. 2). <span>(\u05de\u05d4 \u05dc\u05db\u05dd\u2550) \u05de\u05dc\u05db\u05dd</span> \u201cWhat is it unto you\u201d (Is. iii. 15).'],
  [u'<span>\u05de\u05e9\u05d5\u05d1\u05d7\u05d5</span> <i>The hedge thereof.</i> Comp. <span>\u05e9\u05db\u05d9\u05dd</span> \u201cthorns\u201d (Num. xxxiii. 55). <span>\u05dc\u05d1\u05e2\u05e8</span> <i>For pasture.</i> Comp. <span>\u05d5\u05d1\u05e2\u05e8</span> \u201cAnd he feedeth\u201d (Exod. xxii. 4). <i>Break down the fence thereof.</i> By this the prophet indicates that the walls of the towns shall be destroyed.'],
  [u'<span>\u05d1\u05ea\u05d4</span> <i>Waste.</i> Comp. <span>\u05d1\u05ea\u05d5\u05ea</span> \u201cThe desolate places\u201d (vii. 19). <span>\u05d9\u05d6\u05de\u05e8</span> <i>It shall be pruned.</i> <span>\u05d6\u05de\u05d5\u05e8\u05d4</span> \u201cbranch\u201d is of the same root; <span>\u05d6\u05de\u05e8</span> means \u201cto dress the vineyard by cutting off the branches.\u201d <span>\u05d9\u05e2\u05d3\u05e8</span> <i>It shall be digged.</i> <span>\u05e2\u05d3\u05e8</span> \u201cto dig,\u201d \u201cto prepare the vineyard by digging\u201d (comp. vii. 25). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> \u201cTwo kinds of thorns.\u201d The application of this figure is \u201cThe wicked will increase.\u201d <i>The clouds.</i> The prophets are hereby meant; comp. \u201cHer prophets also find no vision from the Lord\u201d (Lam. ii. 9).<sup>12</sup><i class="footnote">Compare \u201cLet my doctrine drop like rain, let my word distil as the dew,\u201d etc. (Deut. xxxii. 2).</i>'],
  [u'The prophet now explains who is meant by \u201cthe vineyard.\u201d <span>\u05de\u05e9\u05e4\u05d7</span> <i>Disease.</i><sup>13</sup><i class="footnote">A.V., \u201cOppression.\u201d About the interchange between <span>\u05e9</span> and <span>\u05e1</span>, see I. E. on iii. 17.</i> Comp. <span>\u05de\u05e1\u05e4\u05d7\u05ea</span> \u201cscab\u201d (Lev. xiii. 6).'],
  [u'<span>\u05d4\u05d5\u05d9</span> <i>Oh.</i> The sign for the vocative; or <span>(\u05d0\u05d5\u05d9 \u2550)</span> \u201cwoe.\u201d <i>That join house to house,</i> etc. That move the boundaries of the houses and fields according to their own interest. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05e4\u05e1</span> \u201cNot.\u201d <i>Till there be no place.</i> Till they have taken away every place. <span>\u05d4\u05d5\u05e9\u05d1\u05ea\u05dd</span> <i>That you may be placed</i>. Hophal of a verb <span><sup>14</sup><i class="footnote"><span>\u05d9\u05e9\u05d1</span>, \u201cTo sit.\u201d</i>;\u05e4\u05f4\u05d9</span> comp. <span><sup>15</sup><i class="footnote">Hophal of <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d</i> \u05d5\u05d4\u05d5\u05e8\u05d3</span> \u201cand it was taken down\u201d (Num. x. 17).'],
  [u'<span>\u05d1\u05d0\u05d6\u05e0\u05b8\u05d9 \u05d1\u05d0\u05d6\u05e0\u05b5\u05d9 \u05f2 \u2550 \u05d1\u05d0\u05d6\u05e0\u05d9 \u05f2</span> \u201cTo mine ears, the ears of the Lord,\u201d has come the report of the injustice which you have committed; comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05f2</span> \u201cYour prophet, the prophet of the Lord\u201d (Num. xii. 6); or, referring <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> to the prophet, supply <span>\u05d0\u05de\u05e8</span> \u201csaid,\u201d or <span>\u05e7\u05d5\u05dc</span> \u201ccame the voice of.\u201d<sup>16</sup><i class="footnote">The question is, to whom does the personal pronoun in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refer, to the Lord or to the prophet? In either case we have here an ellipsis; in the first case we have to supply besides the verb \u201chath come\u201d a noun in stat. constr., which governs the genitive \u201cof the Lord of hosts\u201d; in the second we must add, \u201csaid,\u201d or \u201ccame the voice of.\u201d The <span>\u05d0\u05e0\u05d9</span> of the Hebrew text in this remark, as well as in that on xxii. 14, is a mutilation of <span>\u05d0\u05c7\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of\u201d; the comparison with the instance quoted, and I. E. on Num. xii. 6, leaves no doubt about it.</i>'],
  [u'<i>Ten.</i> A round number, meaning \u201cmany.\u201d <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> <i>Pairs of vineyards</i>.<sup>17</sup><i class="footnote">A. V., \u201cAcres.\u201d</i> They have removed the boundaries, and many vineyards were thus coupled together (<span>\u05e0\u05e6\u05de\u05d3\u05d9\u05dd</span>), combined into one. <span>\u05d1\u05ea</span> <i>Bath</i>. A measure. <span>\u05d7\u05de\u05e8</span> <i>Homer;</i> the same as \u201cten pairs of vineyards.\u201d<sup>18</sup><i class="footnote">\u201cHomer,\u201d though signifying a certain measure, is in this place like \u201cten pairs,\u201d etc., not to be taken strictly, but in the meaning of \u201ca great quantity.\u201d The Hebrew text has the words <span>\u05d5\u05d4\u05d7\u05d5\u05de\u05e8 \u05d4\u05d5\u05d0 \u05e2\u05e9\u05e8\u05ea \u05db\u05d5\u05e8\u05d9\u05dd</span> \u201cthe Homer has ten Kur.\u201d This statement is contradicted by Ez. xlv. 14, where Homer and Kur are declared to be equal. The concluding words \u201cBath and Epha are equal,\u201d show that the purpose of I. E.\u2019s remarks is to explain the parallelism of this verse: ten pairs of vineyards\u2014Homer, Bath\u2014Epha. We read, therefore, <span>\u05e6\u05de\u05d3\u05d9 \u05db\u05e8\u05dd</span> instead of <span>.\u05db\u05d5\u05e8\u05d9\u05dd</span></i> Bath and Epha are likewise equal.'],
  [u'<span>\u05de\u05e9\u05db\u05d9\u05de\u05d9</span> <i>That rise up early</i>. Status constructus, although followed by the preposition <span>\u05d1</span>; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthat dwell in tents\u201d (Judg. viii. 11); the same is the case with the following <span>\u05de\u05d0\u05d7\u05e8\u05d9 \u05d1\u05e0\u05e9\u05e3</span>, \u201cthat continue until night.\u201d <span>\u05e0\u05e9\u05e3</span> The beginning of the night (comp. Prov. vii. 9, Job iii. 9); sometimes <span>\u05e0\u05e9\u05e3</span> is the time before daybreak, the dawning.<sup>19</sup><i class="footnote"><span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> signifies the transition from day to night, and from night to day; as a rule it is used for the twilight of the evening, but sometimes for \u201cdawn.\u201d</i> <span>\u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> Causative. \u201cHe will cause them to pursue;\u201d comp. <span>\u05d3\u05dc\u05e7\u05ea</span> \u201cThou hast pursued\u201d (Gen. xxxi. 36); others compare it with <span>\u05d3\u05d0\u05d3\u05dc\u05e7</span>, the Chald\xe6an translation of <span>\u05d4\u05de\u05d1\u05e2\u05d9\u05e8</span>, \u201che that kindled\u201d (Exod. xxii. 5).<sup>20</sup><i class="footnote">In the first explanation I. E. omits to show what has to be supplied as the second object; very probably it is \u201cwine\u201d or \u201cstrong drink.\u201d According to the second explanation <span>\u05f2\u05df \u05d9\u05d3\u05dc\u05d9\u05e7\u05dd</span> is to be translated \u201ctill wine inflame them.\u201d</i>'],
  [u'<span>\u05db\u05e0\u05d5\u05e8</span> <i>Harp</i>. A well-known musical instrument.<sup>21</sup><i class="footnote">This remark is quite superfluous, but very probably the comments on <span>\u05e0\u05d1\u05dc</span> and <span>\u05d7\u05dc\u05d9\u05dc</span> elicited also\u2014for the sake of completeness\u2014a word for <span>\u05db\u05e0\u05d5\u05e8</span>.</i> <span>\u05e0\u05d1\u05dc</span> A musical instrument with ten holes.<sup>22</sup><i class="footnote"><span>\u05e0\u05d1\u05dc</span> is, according to this explanation, the same as <span>\u05e0\u05d1\u05dc \u05e2\u05e9\u05d5\u05e8</span> (Ps. xxxiii. 2), which is generally believed to be a musical instrument of ten strings. The explanation given here by I. E. is quoted by him in the commentary on Ps. xxxiii. 2, as the opinion of R. Moses Hakkohen with regard to <span>\u05e0\u05d1\u05dc \u05e6\u05e9\u05d5\u05e8</span>, while he himself is of the opinion that these two words signify two different musical instruments.</i> <span>\u05d7\u05dc\u05d9\u05dc</span> <i>Pipe</i>. Likewise a hollow instrument; <span>\u05d7\u05dc\u05d9\u05dc</span> is of the same root as <span>\u05d7\u05dc\u05d5\u05dc</span>, \u201chollow.\u201d <i>And they regard not the work of the Lord</i>. Many explain, \u201cThey regard,\u201d etc., because he who is given to drunkenness does not regard the ways of the Lord; comp. \u201cWhosoever is deceived thereby is not wise\u201d (Prov. xx. 1); but my opinion is, that by \u201cthe work of the Lord\u201d those punishments are to be understood which the Lord was bringing over Israel, when the ten tribes went into exile.'],
  [u'<span>\u05d5\u05e2\u05dd \u05db\u05d1\u05d5\u05d3\u05d5 \u2550 \u05d5\u05db\u05d1\u05d5\u05d3\u05d5</span> \u201cAnd the people of his glory,\u201d according to the rule of ellipsis; in the same way <span>\u05de\u05d7\u05f3 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0 \u2550 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u201cMen dried up with thirst.\u201d<sup>23</sup><i class="footnote">It is not clear why Ibn Ezra assumes the ellipsis of <span>\u05e2\u05d7\u05d4 ,\u05de\u05ea\u05d9</span> being an adjective agreeing with <span>\u05d4\u05de\u05d5\u05df</span>; even if it were a noun, \u201cthirst,\u201d and an ellipsis is to be assumed, that of <span>\u05d4\u05de\u05d5\u05df</span> is the one which recommends itself most as being more in accordance with the instances of ellipsis usually quoted by Ibn Ezra (see note 16); perhaps he read <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e8\u05e2\u05d1</span> \u201cdying of hunger,\u201d instead of <span>\u05e8\u05e2\u05d1 \u05de\u05b0\u05ea\u05b5\u05d9</span> \u201cmen of hunger\u201d (that is, \u201chungry men\u201d), and constructed accordingly the following phrase <span>\u05de\u05b5\u05ea\u05b5\u05d9 \u05e6\u05d7\u05d4 \u05e6\u05de\u05d0</span> \u2018dying of thirst.\u2019</i> <span>\u05e6\u05d7\u05d4</span> is nearly the same as <span>\u05e6\u05de\u05d0</span> \u201cthirsty;\u201d comp. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> \u201cin drought\u201d (lviii. 11); <span>\u05e6\u05d7</span> (xviii. 4), \u201cthe pure and dry air.\u201d<sup>24</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05d4\u05d0\u05d5\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7</span>, are corrupt. <span>\u05d5\u05e0\u05d6\u05e8\u05ea\u05d5</span> demands a biblical quotation containing some word of the root <span>\u05e6\u05d7</span>, and this is not given. Very probably the original had <span>\u05d4\u05d0\u05d5\u05d9\u05e8 \u05d4\u05d6\u05da \u05d5\u05d4\u05e6\u05d7 \u05d5\u05e0\u05d6\u05e8\u05ea\u05d5 \u05db\u05d7\u05dd \u05e6\u05d7 \u05e2\u05dc\u05d9 \u05d0\u05d6\u05e8</span>. The translation of the passage is based on this emendation.</i>'],
  [u'<span>\u05e0\u05e4\u05e9\u05d4</span> <i>Her breath</i>.<sup>25</sup><i class="footnote">A. V., \u201cHerself.\u201d</i> <span>\u05e0\u05e4\u05e9</span> is the breath that comes out of the mouth; comp. <span>\u05e0\u05e4\u05e9\u05d5</span> \u201chis breath\u201d (Job xli. 21). <span>\u05d5\u05e4\u05e2\u05e8\u05d4</span> <i>And opened;</i> comp. <span>\u05e4\u05e2\u05e8\u05d5</span> \u201cthey opened\u201d (Job xxix. 23). <span>\u05dc\u05d1\u05dc\u05d9 \u05d7\u05e7</span> <i>Unusually</i>.<sup>26</sup><i class="footnote"><span>\u05d7\u05e7</span> \u201cstatute,\u201d \u201crule.\u201d</i> <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd all that rejoice in it.\u201d or, \u201cand rejoicing will be\u2014to others\u2014at his fall.\u201d According to R. Jonah, the phrase <span>\u05d5\u05e2\u05dc\u05d6 \u05d1\u05d4</span> \u201cAnd rejoicing,\u201d or \u201claughing will be in it,\u201d describes that kind of laughter which may sometimes be noticed in people at the moment of death.'],
  [u'<i>And the mean man,</i> etc. And all men of the nations which surround Judah will be humbled.'],
  [u'<i>But the Lord of hosts,</i> etc. Then the excellence of the Lord will be known by the judgment (<span>\u05de\u05e9\u05e4\u05d8</span>) which He will have executed on Israel, and His holiness will be revealed by the kindness (<span>\u05e6\u05d3\u05e7\u05d4</span>) shown to them.'],
  [u'<i>Then shall the lambs feed,</i> etc. Judah will then be desolate, and lambs will feed therein, as if they were driven to be there. <span>\u05db\u05d3\u05d1\u05e8\u05dd</span> <i>As if they were driven</i>.<sup>27</sup><i class="footnote">A. V., \u201cAfter their manner.\u201d</i> Comp. the Chaldee <span>\u05d3\u05d1\u05e8</span> \u201cto lead,\u201d \u201cto drive;\u201d and <span>\u05d3\u05d1\u05e8\u05ea</span> \u201cfloats\u201d (1 Kings v. 25). <span>\u05de\u05d7\u05d9\u05dd</span> <i>Strong lambs</i>,<sup>28</sup><i class="footnote">A.V., \u201cThe fat ones.\u201d</i> that have marrow (<span>\u05de\u05d5\u05d7</span>) in their bones; comp. <span>\u05de\u05de\u05d5\u05d7\u05d9\u05dd</span> \u201cthings full of marrow\u201d (xxv. 6). <span>\u05d5\u05d7\u05e8\u05d1\u05d5\u05ea</span> <i>And the waste places of;</i> comp. <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land;\u201d comp. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> \u201cAnd drunken of <small>SORROW</small>.\u201d (li. 21). <span>\u05de\u05e9\u05d0 \u05d7\u05f3 \u05dc\u05f3 \u2550 \u05d7\u05de\u05e8 \u05dc\u05d7\u05dd</span> \u201cAn ass\u2019s <small>LOAD</small> of bread\u201d (1 Sam. xvi. 20). <span>\u05d2\u05e8\u05d9\u05dd</span> <i>Strangers,</i> that will then dwell there. <span>\u05de\u05d7\u05d9\u05dd</span> (Adjective,<sup>28*</sup><i class="footnote">Comp. c. iii. note 5.</i> \u201cstrong lambs\u201d) is the objective case; <span>\u05d2\u05e8\u05d9\u05dd</span> \u201cstrangers,\u201d the subject.<sup>29</sup><i class="footnote">The translation of the passage according to this explanation would be, \u201cAnd in the waste places of the land will strangers eat the fat lambs.\u201d This is against the accents which join <span>\u05de\u05d7\u05d9\u05dd</span> rather with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> than with <span>\u05d9\u05d0\u05db\u05dc\u05d5</span>.</i>'],
  [u'<span>\u05de\u05d5\u05e9\u05db\u05d9 \u05d4\u05e2\u05d5\u05df</span> \u201cThat fasten iniquity.\u201d <span>\u05d5\u05db\u05e2\u05d1\u05d5\u05ea \u05d4\u05e2\u05d2\u05dc\u05d7 \u05d7\u05d8\u05d0\u05d4</span> supply <span>\u05d4\u05dd \u05de\u05e9\u05db\u05d9\u05dd</span> \u201cAnd draw sin as if it were with a cart rope.\u201d <span>\u05d4\u05de\u05d0\u05d4</span> is here a noun; it is the same as <span>\u05d7\u05d8\u05d0\u05ea</span> \u201csin\u201d (comp. Exod. xxxiv. 7); it can also be an adjective, signifying \u201ca woman that committeth many sins.\u201d'],
  [u'<span>\u05d9\u05de\u05d4\u05e8</span> Either transitive, \u201clet him bring hastily;\u201d comp. <span>\u05de\u05d4\u05e8\u05d5</span> (Esth. v. 5), \u201cfetch hastily;\u201d or intransitive, \u201clet him make speed;\u201d and only <span>\u05d9\u05d7\u05d9\u05e9\u05d4</span> transitive, \u201clet him accelerate.\u201d As to two verbs in the future following each other without conjunction, comp. <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201cTalk no more\u201d (1 Sam. ii. 3).\u2014\u201cLet these prophecies be fulfilled, that we may see whether they are true.\u201d'],
  [u'<i>Woe unto them that call,</i> etc. They wish that these evils shall come, they are therefore like those that have no reason.'],
  [u'<i>Woe unto them that are wise,</i> etc. They do not know how to discern between good and evil, yet think themselves wise.'],
  [u'<i>Woe unto them that are mighty to drink wine,</i> etc. They lose their reason through drunkenness. <span>\u05dc\u05e0\u05e1\u05d5\u05da \u2550 \u05dc\u05de\u05e1\u05d5\u05da</span> \u201cTo pour out,\u201d<sup>30</sup><i class="footnote">A. V., \u201cTo mingle.\u201d</i> though these words have different roots, <span>\u05e0\u05e1\u05da</span> and <span>\u05de\u05e1\u05da</span>. Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe poured\u201d (Prov. ix. 2).'],
  [u'<i>Which justify the wicked,</i> etc. Wine deprives them of understanding, so does a bribe. <span>\u05e2\u05e7\u05d1</span> <i>For,</i> the reward that comes generally at the end;<sup>31</sup><i class="footnote">Comp. I. E. on Deut. vii. 12 and viii. 20.</i> comp. <span>\u05e2\u05e7\u05d1\u05d5</span> \u201cIts rear\u201d (Jos. viii. 13). <span>\u05d5\u05e6\u05d3\u05e7\u05ea \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d9\u05e1\u05d9\u05e8\u05d5 \u05de\u05de\u05e0\u05d5</span> <i>And the righteousness of each of the righteous they take away from him;</i> comp. <span>\u05d1\u05e0\u05d5\u05ea \u05e6\u05e2\u05d3\u05d4</span> (Gen. xlix. 20).<sup>32</sup><i class="footnote">Comp. ii. 11.</i>'],
  [u'<span>\u05e7\u05e9</span> <i>Stubble</i>. Objective case. <span>\u05dc\u05e9\u05d5\u05df \u05d0\u05e9</span> <i>The flame of fire</i>.<sup>33</sup><i class="footnote">A. V., \u201cThe fire.\u201d</i> Subject. <span>\u05d7\u05e9\u05e9</span> <i>Chaff;</i> comp. xxxiii. 11. <span>\u05d1\u05dc\u05d4\u05d1\u05d4 \u2550 \u05dc\u05d4\u05d1\u05d4</span> \u201cthrough the flame;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span> \u201cin six\u201d (Exod. xx. 11); <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15); for <span>\u05d9\u05e8\u05e4\u05d4</span>, the predicate to <span>\u05d7\u05e9\u05e9</span>, is an intransitive verb.<sup>34</sup><i class="footnote">The passage is therefore to be translated \u201cAnd chaff is consumed by the flame.\u201d</i> <i>Their root shall be as rottenness</i>. Their root will rot, and they will not be able to stand. <span>\u05d1\u05d0\u05d1\u05e7</span> <i>As the dust of</i>.<sup>35</sup><i class="footnote">A. V., \u201cAs dust.\u201d In our text <span>\u05db\u05b8\u05bc\u05d0\u05b8\u05d1\u05b8\u05e7</span> is the absolute state. Ibn Ezra seems to have read <span>\u05db\u05bc\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span>.</i> It is the construct state; supply <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe earth,\u201d or a similar word. <i>Their root. Their blossom</i>. The parents and their children.'],
  [u'<i>Therefore</i>. For having forsaken His law. <i>And the hills did tremble,</i> in consequence of the heavy blow. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> <i>Cast away;</i><sup>36</sup><i class="footnote">A. V., \u201cTorn.\u201d</i> the <span>\u05db</span> is radical; comp. <span>\u05db\u05e1\u05d5\u05d7\u05d4</span> \u201cthrown down\u201d<sup>37</sup><i class="footnote">A. V., \u201cCut down.\u201d</i> (Ps. lxxx. 17). These two words are various forms of the same root.<sup>38</sup><i class="footnote"><span>\u05db\u05bc\u05b7\u05e1\u05bc\ufb35\u05d7\u05b8\u05d4</span> is an adjective, <span>\u05db\u05bc\u05b0\u05e1\ufb35\u05d7\u05b8\u05d4</span> is participle passive Kal.</i>'],
  [u'<i>And He will lift up,</i> etc. It will be as if He lifted up a banner to all nations to come and to fight against Israel; the same is meant by \u201cAnd will hiss,\u201d etc. <span>\u05d1\u05d6\u05de\u05df \u05e7\u05dc \u2550 \u05e7\u05dc</span> \u201cSwiftly;\u201d or it is an adjective, attribute to the subject contained in the verb <span>\u05d9\u05d1\u05d0</span> \u201che, a swift one, will come,\u201d and this latter explanation is the right one.'],
  [u'<span>\u05d9\u05e0\u05d5\u05dd</span> <i>He will slumber</i>; <span>\u05e0\u05d5\u05dd</span> signifies a sleep of a less profound kind than <span>\u05d9\u05e9\u05df</span>. He will not slumber, much less will he sleep. <span>\u05e0\u05ea\u05e7</span> <i>It is broken</i>. Niphal.'],
  [u'<span>\u05db\u05e6\u05e8</span> <i>Like flint</i>; comp. <span>\u05e6\u05d5\u05e8\u05d9\u05dd</span> \u201cflint\u201d<sup>39</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> (Jos. v. 3); the form of the noun varies.<sup>40</sup><i class="footnote">From the same root two nouns can be constructed of different forms, but having the same meaning, like <span>\u05e6\u05e8</span> and <span>\u05e6\u05d5\u05e8</span> \u201cflint\u201d; there is, according to I. E., no standard for the inflexion of the noun as there is for the verb : all verbs are conjugated after <span>\u05e4\u05e2\u05dc</span>.</i> <span>\u05d5\u05d2\u05dc\u05d2\u05dc\u05d9\u05d5</span> \u201cThe wheels of his chariots;\u201d they<sup>41</sup><i class="footnote">It is not clear whether the wheels or the chariots are to be understood; in the first case this remark is quite superfluous; in the second it is perhaps to explain the omission of \u201cof his chariots\u201d as easily supplied by the reader.</i> are known. <span>\u05e1\u05d5\u05e4\u05d4 \u2550 \u05db\u05e1\u05d5\u05e4\u05d4 \u05db\u05de\u05d5\u05e5</span>. \u201cAs the chaff of the storm.\u201d<sup>42</sup><i class="footnote">A. V., \u201cLike a whirlwind.\u201d</i> They will come as quickly as the chaff driven by the storm.'],
  [u'<span>\u05d5\u05d9\u05e0\u05d4\u05d5\u05dd</span> <i>And he shall roar</i>. Irregular form; because regularly the guttural letter widens the vowel, and causes the form of the future to be like <span><sup>43</sup><i class="footnote">Instead of <span>\u05d9\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>. See Zahoth, on the Kal.</i>,\u05d9\u05b4\u05e4\u05b0\u05e2\u05b7\u05dc</span> the second radical of the verb <span>\u05e4\u05e2\u05dc</span> being a guttural; in the conjugation tables, however, no notice is taken of this property, else we should not have in the paradigm the standard form of the future <span>\u05d5\u05d9\u05e4\u05dc\u05d9\u05d8 .\u05d9\u05b4\u05e4\u05b0\u05e6\u05d5\u05b9\u05dc</span> <i>And he lets escape</i>.<sup>44</sup><i class="footnote">A, V., \u201cAnd shall carry it away safe.\u201d</i> He lets escape the prey, as I think, in order to see whether there is any one to deliver it.'],
  [u'<span>\u05e2\u05dc\u05d9\u05d5</span> <i>Against him:</i> against Israel. <i>Like the roaring of the sea,</i> etc.; <i>behold darkness</i>. For the light shall then be withheld from the earth. Comp. \u201cdarkness of water\u201d<sup>45</sup><i class="footnote">When great storms stir up the sea, clouds usually cover the sky and conceal the heavenly luminaries. The figure of the roaring of the sea is therefore followed by that of darkness.</i> (Ps. xviii. 12). <i>And if he look unto the land,</i> etc. For they<sup>46</sup><i class="footnote">They, the hostile armies, whose attack is compared to the roaring of the sea, will be on the land\u2014that is to say, will reach the inhabitants of the land, the Israelites\u2014and cause them harm and distress; they will not be like the roaring of the sea, for that does not hurt the people on land.</i> will be on the land, not on the sea. <i>And behold darkness</i>. Darkness is here a figure for the distress of the heart. <span>\u05d5\u05e0\u05d1\u05d8</span> According to some it is Niphal, \u201cAnd it is looked;\u201d but I think it is Piel, \u201cAnd he looks,\u201d and its subject is \u201cIsrael,\u201d the same to whom reference is made in the word <span>\u05e2\u05dc\u05d9\u05d5</span>, as I have already stated. <span>\u05e6\u05e8 \u05d5\u05d0\u05d5\u05e8</span> According to some, \u201cSun and moon;\u201d according to others, \u201cMoon and sun,\u201d because the moon is small (<span>\u05e6\u05b7\u05e8</span>) if compared with the sun; R. Adonim thinks that <span>\u05d4</span> is omitted, <span>\u05e6\u05d4\u05e8\u2550\u05e6\u05e8</span> \u201clight\u201d; for the letters <span>\u05d0 \u05d4 \u05d5 \u05d9</span> are sometimes present in a word when they are superfluous, and at others omitted where they properly form part of the root; but he is mistaken, because <span>\u05d4</span> does not belong to the vowel letters, and cannot be dropped except at the end of a word, where it replaces <span>\u05d0</span>. I take <span>\u05e6\u05e8</span> literally; it has here the same meaning as in Ps. cxix. 143, namely, \u201cdistress,\u201d or\u2014being an adjective\u2014\u201cdistressed.\u201d Palestine will be darkened by distress as well as by the sun, which will cast a gloom over her at the time of her destruction; for a mist will rise and hide the sun. <span>\u05d1\u05e2\u05e8\u05d9\u05e4\u05d9\u05d4</span> <i>In her destructions.</i><sup>47</sup><i class="footnote">A. V., \u201cIn the heavens thereof.\u201d</i> Comp. <span>\u05d9\u05e2\u05e8\u05e3</span> (Hos. x. 2) \u201cHe will destroy;\u201d similar to it is <span>\u05d5\u05e2\u05e8\u05e4\u05ea\u05d5</span> \u201cAnd break its neck\u201d (Exod. xiii. 13).']],
 [[u'<i>In the year that King Uzziah died</i>. Our sages said that \u201cdied\u201d is here used for \u201cbecame a leper;\u201d<sup>1</sup><i class="footnote">Comp. Rashi, <i>ad locum,</i> and Talmud Babli Nedarim, 64: \u201cThere are four persons who, though living, may be counted as dead: the poor, the blind, the leper, the childless.\u201d</i> for when Uzziah entered the temple to offer the incense,<sup>2</sup><i class="footnote">On that occasion, Uzziah was struck with leprosy (2 Kgs. xv. 5, and 2 Chr. xxvi. 20, 21).</i> the earthquake<sup>3</sup><i class="footnote">At which, as some believe, Isaiah hinted by the words, \u201cAnd the posts of the door moved.\u201d See Rashi on ver. 4. The earthquake, which took place during the reign of King Uzziah, is mentioned Amos i. 1, and Zac. xiv. 5. Compare also Seder Olam, \u201cAmos prophesied before, Isaiah during the earthquake.\u201d</i> took place. This may be true; but <span>\u05de\u05d5\u05ea</span> can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from \u201cIn the days<sup>4</sup><i class="footnote">\u201cIn the days\u201d (i. 1) appears to mean \u201cin the midst of the reign of,\u201d since <span>\u05d9\u05de\u05d9\u05dd</span> sometimes signifies \u201cyears.\u201d Ibn Ezra anticipates this objection and refutes it by referring to the literal meaning of <span>\u05d9\u05de\u05d9\u05dd</span> \u201cdays,\u201d which may of course be applied to a part of a year. Thus the words \u201cin the days of Uzziah\u201d admit the supposition, that Isaiah commenced his prophetical career in the last year of the reign of Uzziah.</i> of Uzziah\u201d (i. 1), since even months might have passed between Isaiah\u2019s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah. <i>High and lifted up</i>. Attributes to \u201cthrone\u201d (<span>\u05db\u05e1\u05d0</span>), not, as many thought, to \u201cthe Lord.\u201d The \u201cthrone\u201d<sup>5</sup><i class="footnote">\u201cThe throne\u201d <span>\u05db\u05e1\u05d0 \u05d4\u05db\u05d1\u05d5\u05d3</span> is, according to I. E., the sphere or force (<span>\u05d2\u05dc\u05d2\u05dc</span>) that encompasses and moves all the remaining spheres. The whole Universe is divided into three parts; <i>a</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthe highest world,\u201d described as spiritual, indivisible, and unchangeable; <i>b</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05ea\u05d9\u05db\u05d5\u05df</span> \u201cthe middle world,\u201d or <span>\u05d4\u05d9\u05db\u05dc</span> \u201cthe divine temple,\u201d described as being of a mixed nature, containing bodiless forms, and also bodies, but of a pure and unchangeable substance; <i>c</i>. <span>\u05e2\u05d5\u05dc\u05dd \u05d4\u05e9\u05e4\u05dc\u05d5\u05ea</span> \u201cthe lowest world,\u201d the earth and the fulness thereof, consisting of bodies of all description. The forms and bodies of the middle world are contained in ten spheres : sun, moon, and five planets in seven spheres, the large body of stars in the eighth, the Zodiac in the ninth, the tenth is \u201cthe throne.\u201d\u2014The angels inhabit the middle world. See I. E. on Ps. viii. 4, and on Dan. x. 21.</i> is above the \u201cHajoth\u201d<sup>6</sup><i class="footnote"><span>\u05d7\u05d9\u05d5\u05ea</span> lit. \u201cliving beings,\u201d signify a certain class of angels, frequently mentioned by Ezekiel (i. 5, 13, etc.).</i> as I shall explain on Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>And his train</i>. The train of the throne; kings usually have their thrones covered with drapery.'],
  [u'<i>Seraphim</i>. The prophet calls them \u201cSeraphim\u201d\u2014<i>i.e.</i>, \u201cburning ones\u201d\u2014because they seared his mouth. <i>Stood by Him</i>.<sup>8</sup><i class="footnote">A. V., \u201cAbove it stood.\u201d</i> Comp. 1 Kings xxii. 19. Anthropomorphism drawn from the custom of great kings. What the wings mean I shall explain on the visions of Ezekiel.<sup>7</sup><i class="footnote">The commentary of Ibn Ezra on Ezekiel, promised by &lt;underline&gt;him&lt;/underline&gt; repeatedly, is not known.</i> <i>He covered his face</i>. Comp. \u201cAnd Moses hid his face\u201d (Exod. iii. 6). <i>He covered his feet</i>, out of reverence. <i>He did fly</i>, to carry the message of the Lord.'],
  [u'<i>And one cried unto another</i>. The number of the seraphim is not mentioned; some believe they were two, but I am of opinion that there were many. <i>Holy, holy, holy</i>. Repeated thrice, to express the continuity of the declaration. Comp. Jer. vii. 4, xxii. 29. <i>Holy</i>. An adjective. Holiness is an essential attribute of the Lord; it is therefore the same in every place. God showed Isaiah this vision, that he might purify himself from the uncleanness of the lips; for the Lord is holy, and so also should be His servants and messengers. <i>Hosts</i>. Angels that are above. <i>The whole earth</i>, etc. Although He is holy above, still His glory filleth the earth below. He who explains <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> \u201cthat which filleth the whole earth,\u201d that is, \u201cits inhabitants,\u201d and compares it with <span>\ufb35\u05de\u05b0\u05dc\u05d0\u05c1\u05c7\u05d4\u05bc</span> \u201cand the fulness thereof\u201d (Ps. xxiv.), is mistaken.<sup>9</sup><i class="footnote">Ibn Ezra does not show why this explanation is wrong; nor does he give any opinion of his own as to what form <span>\u05de\u05b0\u05dc\u05d0\u05c1</span> is; the quotation, Num. xiv. 21, only shows that a phrase like \u201cthe glory of the Lord filleth the whole earth,\u201d is correct; but he fails to prove the identity of this quotation with <span>\u05d4\u05d0\u05e8\u05e5 \u05db\u05d1\u05d5\u05d3\u05d5 \u05de\u05dc\u05d0 \u05db\u05dc</span>. In his commentary on Num. xxii. 18, however, he explains <span>\u05d1\u05bc\u05b5\u05d9\u05ea\u05d5\u05b9 \u05de\u05b8\u05dc\u05b5\u05d0 \u05db\u05e1\u05e3 \u2550 \u05de\u05b0\u05dc\u05d0\u05c1 \u05d1\u05d9\u05ea\u05d5 \u05db\u05e1\u05e3</span> and quotes <span>\u05de\u05dc\u05d0 \u05db\u05dc \u05d4\u05d0\u05e8\u05e5</span> as a parallel.</i> Comp. <span>\u05d4\u05f3 \u05d0\u05ea \u05db\u05dc \u05d4\u05d0\u05e8\u05e5 \u05d5\u05d9\u05de\u05dc\u05d0 \u05db\u05d1\u05d5\u05d3</span> \u201cAnd the whole earth will be full of the glory of the Lord.\u201d (Num. xiv. 21).'],
  [u'<i>And the posts of the threshold moved</i>. It was as if the threshold would move away from its place. <span>\u05d0\u05de\u05d5\u05ea</span> <i>Posts</i>. About the meaning of the word there is no question; in this sense, it is, according to some,<sup>10</sup><i class="footnote">I. E. probably derives <span>\u05d0\u05de\u05d5\u05ea</span> in this verse from <span>\u05d0\u05b7\u05de\u05bc\u05c7\u05d4</span> \u201ccubit,\u201d \u201carm,\u201d comparing the two doorposts with two arms.</i> hapax legomenon. <span>\u05d4\u05d4\u05de\u05d5\u05df \u05d4\u05e7\u05d5\u05e8\u05d0 \u05de\u05e7\u05d5\u05dc \u2550 \u05dd\u05e7\u05d5\u05dc \u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201cAt the voice of the multitude that cried.\u201d The verse begins with the past <span>\u05d5\u05d9\u05e0\u05d5\u05e2\u05d5</span>, and continues with the future <span>\u05d9\u05de\u05dc\u05d0</span>, because the Hebrew language has no special form for the imperfect tense; past and future are therefore used for it promiscuously.<sup>11</sup><i class="footnote">Comp. I. E. on i. 21 and Chap. i., Note 43.</i>'],
  [u'<span>\u05e0\u05d3\u05de\u05d9\u05ea\u05d9</span> <i>I am undone</i>. I am cut off from the company of the holy ones; comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cAnd I will destroy\u201d (Hos. iv. 5). Some compare it with <span>\u05d3\u05c2\u05de\u05bc\u05b4\u05d9</span> \u201cBe silent\u201d (Ps. lxii. 6). This view also may be correct. <i>A man of unclean lips</i>. The prophet was a man of unclean lips, I think, because he grew up with the Israelities, that were unclean in deeds and words, and he learnt their way of speaking; comp. \u201cAnd he warned me not to go the way of this people\u201d (viii. 11); therefore he says, \u201cAnd in the midst of a people of unclean lips I am dwelling.\u201d <i>For mine eyes have seen the king</i>, who is holy, and whom I was afraid to anctify because of the uncleanness of my lips. Although he says, \u201cMine eyes have seen,\u201d etc., it is but in a prophetical vision that he saw Him.'],
  [u'<span>\u05d5\u05d9\u05e2\u05c7\u05e3</span> <i>Then flew</i>. As written here, with a short kamez under <span>\u05e2</span>, it is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly;\u201d but <span>\u05d5\u05d9\u05e2\u05b7\u05e3</span> (Jud. iv. 21), where the <span>\u05e2</span> has a pathah, is derived from <span>\u05e2\u05d9\u05e3</span> \u201cto be weary.\u201d <span>\u05e8\u05e6\u05e4\u05d4</span> <i>A live coal</i>. Comp. <span>\u05e8\u05e6\u05e4\u05d9\u05dd</span> \u201ccoals\u201d (1 Kings xix. 6). <i>With tongs</i>. As men use to do. <i>From off the altar</i>. Where the fire is holy, where there is no strange fire.'],
  [u'<span>\u05d6\u05d4</span> <i>This</i>, namely, <span>\u05d4\u05c7\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire\u201d; <span>\u05d0\u05b5\u05e9\u05c1</span> is used also as a masculine noun.<sup>12</sup><i class="footnote">I. E. does not refer <span>\u05d6\u05d4</span> to <span>\u05e8\u05e6\u05e4\u05d4</span>, because the former is masculine, the latter feminine; he supplies therefore <span>\u05d4\u05b8\u05d0\u05b5\u05e9\u05c1</span> \u201cthe fire,\u201d which, though generally used as a feminine noun, is sometimes constructed with the masculine form of an adjective; comp. <span>\u05d0\u05e9 \u05dc\u05d4\u05d8</span> \u201cflaming fire\u201d (Ps. civ. 4).</i> <i>Thy sin</i>. The sinning by words; for he spoke frivolously, like his fellow-men.'],
  [u'<i>For us</i>. He speaks now to the seraphim; therefore he says, \u201cfor us\u201d (plural).<sup>13</sup><i class="footnote">\u201cFor us\u201d is, according to Ibn Ezra, equal to \u201cfor myself and you, the Seraphim;\u201d by this interpretation he avoids referring the plural \u201cfor us\u201d to God.</i> <i>Here am I, send me</i>. Since my lips are pure, I am fit to be the messenger, but I was not before. From these words I infer that this chapter contains Isaiah\u2019s first prophecy.<sup>14</sup><i class="footnote">He declares that he was before unfit for bearing the message of the Most Holy.</i>'],
  [u'<i>Hear ye, indeed</i>, etc. Some assert that God does not accept the repentance of the sinner, when his earthly punishment is already decreed, to cancel the sentence. R. Moses Hakkohen is of opinion that this passage describes the benefit the people will derive from listening to the good advice of the prophet; that they will be delivered from their afflictions.<sup>15</sup><i class="footnote">R. Moses Hakkohen explains the verse thus: \u201cListen to the words of the prophet, and you will not suffer any of the threatened evils;\u201d but this opinion is rejected by Ibn Ezra on account of the following verse, which is the continuation of this, and leaves no doubt about its meaning; according to his opinion the prophet says, \u201cHear ye indeed, but understand not;\u201d it is of no use, because it is too late.</i> This is, however, contradicted by \u201cLest they return and be healed.\u201d The first explanation is the right one.'],
  [u'<span>\u05d4\u05e9\u05de\u05df</span> <i>Make fat</i>. According to some it is infinitive, like <span>\u05d4\u05e7\u05d8\u05e8</span> \u201cTo burn incense\u201d (1 Sam. iii. 16); and <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> likewise, like <span>\u05d4\u05c7\u05e8\u05b7\u05e2</span> \u201cTo do evil\u201d (Lev. v. 4); but this cannot be so, because of the conjunction <span>\u05e4\u05df</span> \u201clest.\u201d<sup>16</sup><i class="footnote">Since the part beginning with \u201clest\u201d is the secondary sentence, the preceding must be the principal one; and <span>\u05d4\u05e9\u05de\u05df ,\u05d4\u05e9\u05e2</span>, the verbs of the principal sentence, cannot be Infinitives.</i> They are all rather imperative forms. We know that the prophet cannot make the heart fat; he shall only declare their heart to be so; there are many instances like it. <span>\u05d4\u05c7\u05e9\u05b7\u05c1\u05e2</span> <i>Shut</i>. Comp. <span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> \u201cWill be shut\u201d (xxxii. 3). In Chaldee, this word <span>\u05e9\u05e2\u05d4</span> has the same meaning.<sup>17</sup><i class="footnote">Comp. Lev. xiv. 42, 43, and the Chald\xe6an translation.</i> The imperative Hiphil ought to be <span>\u05d4\u05b6\u05e9\u05b6\u05c1\u05e2</span> like <span>\u05d4\u05b6\u05e8\u05b6\u05e3</span>, but the guttural letter <span>\u05e2</span> causes the alteration; the form <span>\u05d4\u05b8\u05e9\u05b7\u05c1\u05e2</span> can also be derived from a verb <span>(\u05e9\u05e2\u05e2) \u05e2\u05f4\u05e2</span>.'],
  [u'<i>How long</i>. The prophet wants to know how long this misfortune shall last, that the people shall not understand nor repent. The answer is, \u201cTill the land be desolate.\u201d'],
  [u'<i>And have removed</i>. He will take them far away, and bring them into a distant country. <span>\u05d4\u05e2\u05d6\u05d5\u05d1\u05d4</span> <i>The forsaken land</i>.<sup>18</sup><i class="footnote">A. V., \u201cForsaking.\u201d I. E. supplies <span>\u05d4\u05d0\u05e8\u05e5</span> \u201cthe land.\u201d</i> Adjective or participle passive Kal.'],
  [u'<span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>And yet in it shall be</i>, etc. According to some: Ten more kings will rule over Judah before the exile, and then <span>\u05d5\u05e9\u05d1\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d1\u05e2\u05e8</span> \u201cit<sup>18*</sup><i class="footnote">The kingdom.</i> shall again be removed\u201d<sup>19</sup><i class="footnote">A. V., \u201cShall return and shall be eaten.\u201d</i>: comp. <span>\u05d5\u05d1\u05e2\u05e8\u05ea</span> \u201cAnd thou shalt put away\u201d (Deuter. xxi. 21); others compare <span>\u05dc\u05d1\u05e2\u05e8</span> with <span>\u05ea\u05d1\u05e2\u05e8\u05d5</span> \u201cYou shall kindle\u201d (Exod. xxxv. 3)\u2014and the number of kings from that time, Uzziah included, was really ten. Some explain, \u201cthe tenth part will be left in the land.\u201d Grammatically, <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> is an adjective, \u201cthe tenth;\u201d but different from <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05ea</span> \u201cthe tenth part;\u201d comp. <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> (xix. 24) \u201cthe third.\u201d It is, therefore, clear that <span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> refers to the number of kings.<sup>20</sup><i class="footnote"><span>\u05e2\u05e9\u05d9\u05e8\u05d9\u05d4</span> being an adjective, and the feminine noun <span>\u05de\u05dc\u05db\u05d5\u05ea</span> being supplied, the phrase <span>\u05d5\u05e2\u05d5\u05d3 \u05d1\u05d4 \u05e2\u05e9\u05d9\u05e8\u05d9\u05d4 \u05d5\u05d2\u05d5\u05f4</span> is explained by I. E., \u201cBut yet in it shall be a tenth reign, and then it shall again,\u201d etc.</i> <span>\u05d0\u05e9\u05e8 \u05d1\u05e9\u05dc\u05db\u05ea</span> <i>Which were in Shalecheth</i>.<sup>21</sup><i class="footnote">A. V., \u201cWhen they cast their leaves.\u201d</i> Two trees were in the gate Shalecheth, which were exceedingly strong.<sup>21*</sup><i class="footnote">The gate Shalecheth is mentioned 1 Chr. xxvi. 16; but for the two trees no other authority is known than the \u201coak and terebinth\u201d of this verse.</i> Those that take <span>\u05dc\u05e9\u05db\u05ea \u2550 \u05e9\u05dc\u05db\u05ea</span> are wrong, as well as those that derive it from <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> \u201che cast;\u201d for whoever is able to say such things has no knowledge of grammar.<sup>22</sup><i class="footnote"><span>\u05e9\u05dc\u05db\u05ea</span> is a form derived from the Piel; but <span>\u05d4\u05e9\u05dc\u05d9\u05da</span> is Hiphil; this is however, no valid objection, since the Piel has often the meaning of the Hiphil.</i> <span>\u05de\u05e6\u05d1\u05ea \u05d1\u05dd</span> <i>Substance is in them</i>. They will still remain and stand firmly for ever; the comparison of the people with a tree is by no means uncommon; comp. \u201cfor as the days of a tree,\u201d etc. (lxv. 22). <i>Holy seed will be the substance thereof</i>. Holy seed will they be that will remain after that. Those that would come back from the Babylonian exile are here hinted at.']],
 [[u'<i>And he could not</i>. Pekah ben Remaliahu is meant; comp. \u201cAram is confederate with Ephraim,\u201d in the next verse.<sup>1</sup><i class="footnote">From this Ibn Ezra infers that Ephraim and its king Pekah were the principal enemies of Judah.</i>'],
  [u'<i>Ephraim</i>. The kingdom of the ten tribes is called Ephraim, because their first king Jeroboam was of that tribe (1 Kings ii. 26). <span>\u05e2\u05dd\u2550\u05e2\u05dc</span> <i>With</i>; comp. <span>\u05d4\u05d0\u05e0\u05e9\u05d9\u05dd \u05e2\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd</span> \u201cThe men with the women\u201d (Exod. xxxv. 22).'],
  [u'<span>\u05e0\u05d0</span> <i>Now</i>.<sup>2</sup><i class="footnote">See chap. v., note 1.</i> <i>Shear Yashub</i>. The name of the prophet\u2019s son, as I shall explain (ver. 14). <span>\u05d1\u05e0\u05da</span> <i>Thy son</i>. Those that derive <span>\u05d1\u05e0\u05da</span> from <span>\u05d1\u05d9\u05e0\u05d4</span> \u201cunderstanding\u201d understand nothing of grammar.<sup>3</sup><i class="footnote">\u201cThine understanding\u201d would be in Hebrew <span>\u05d1\u05b4\u05bc\u05d9\u05e0\u05b8\u05ea\u05b0\u05da\u05b8</span>.</i> <span>\u05ea\u05e2\u05dc\u05ea</span> <i>Ditch</i> (comp. 1 Kings xviii. 38), where the water is running; while <span>\u05d1\u05b0\u05e8\u05b5\u05db\u05b8\u05d4</span> \u201cpool\u201d signifies a gathering of rain water; many derive <span>\u05d1\u05b0\u05bc\u05e8\u05b5\u05db\u05b8\u05d4</span> from <span>\u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05b8\u05d4</span> \u201cblessing,\u201d its water coming from a blessed place, from heaven.'],
  [u'<span>\u05d7\u05b4\u05e9\u05bc\u05b8\u05c1\u05de\u05b5\u05a8\u05e8</span> Accent on the last syllable. This word is to be compared with <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cdregs,\u201d \u201clees\u201d (xxv. 6.), <span>\u05e9\u05de\u05e8\u05d9\u05d5 \u05d5\u05e9\u05e7\u05dd \u05d4\u05d5\u05d0 \u05e2\u05dc</span> \u201cHe has settled on his lees\u201d (Jerem. xlviii. 11), and explained, \u201cRemain on thy lees\u201d (that is \u201cremain quiet\u201d), for <span>\u05d4\u05b4\u05e9\u05bc\u05bd\u05b8\u05c1\u05de\u05b6\u05e8</span> \u201cTake heed\u201d has the accent on the last syllable but one; and besides, the following \u201cFear not\u201d proves the correctness of this explanation.<sup>4</sup><i class="footnote"><span>\u05d4\u05e9\u05de\u05e8</span> is parallel to <span>\u05d0\u05dc \u05d4\u05d9\u05e8\u05d0</span> as <span>\u05d4\u05e9\u05e7\u05d8</span> to <span>\u05dc\u05d1\u05d1\u05da \u05d0\u05dc \u05d9\u05e8\u05da</span>, and all these verbs appear to have a similar meaning, while \u201cTake heed,\u201d and \u201cFear not\u201d are just the reverse in meaning the one of the other. <span>\u05d4\u05e9\u05de\u05e8</span> means therefore, according to I. E., \u201cremain quiet.\u201d</i> <span>\u05d5\u05d4\u05e9\u05e7\u05d8</span> Transitive verb \u201cMake quiet;\u201d supply <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthyself\u201d or <span>\u05e2\u05de\u05da</span> \u201cthy people.\u201d <i>Tails of smoking firebrands</i>. The prophet compares these kings to the tails of firebrands\u2014<span>\u05d0\u05d5\u05d3\u05d9\u05dd</span> \u201cfirebrands\u201d comp. Zach. iii. 2\u2014because they are like the remnant of a firebrand that smokes, but cannot burn; and adds. \u201cIn the fierce anger\u201d because it is by their fierce anger that they are like tails of firebrands.'],
  [u'<span>\u05d9\u05e2\u05df</span> <i>Because</i>. <span>\u05d9</span> is perhaps the preformative of the future.<sup>5</sup><i class="footnote">Literally, \u201cIt will correspond,\u201d \u201cIt will be according to.\u201d From this the meaning \u201cbecause\u201d is derived.</i>'],
  [u'<span>\u05d5\u05e0\u05e7\u05d9\u05e6\u05e0\u05d4</span> Transitive verb, \u201clet us cause her to be distressed because of us;\u201d the suffix <span>\u05e0\u05d4</span> \u201cher,\u201d refers to Jerusalem; the following, \u201cLet us make a breach therein,\u201d proves the correctness of this interpretation.<sup>6</sup><i class="footnote">I. E. seems to derive from this that the suffix <span>\u05e0\u05b8\u05d4</span> refers to a fortified town, as Jerusalem was, and not to the land or people of Judah. Comp. Targum and Rashi ad locum.</i> <i>The son of Tobel</i>. According to some<sup>6*</sup><i class="footnote"><span>\u05d0</span> and <span>\u05d1 ,\u05d2</span> and <span>\u05e0 ,\u05de</span> and <span>\u05e0</span>, and so on, are put for each other (<span>\u05d0\u05dc\u05e4\u05d0 \u05d1\u05d9\u05ea\u05d0 \u05d3\u05d0\u05dc\u05f4\u05d1\u05dd</span>).</i> <span>\u05d8\u05d1\u05d0\u05dc</span> is by a certain interchange of letters the same as <span>\u05e8\u05de\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> therefore the same as <span>\u05d1\u05df \u05e8\u05de\u05dc\u05d9\u05d4\u05d5</span>; this is nonsense, because Ben Remaliahu is mentioned before, and he says with Aram, \u201cLet us set a king in the midst of it, the son of Tobel.\u201d Others say that <span>\u05d8\u05b8\u05d1\u05b0\u05d0\u05b7\u05dc</span> means <span>\u05d8\u05c2\u05d1 \u05d0\u05b5\u05dc\u05b5\u05d9\u05e0\ufb35</span> \u201cgood for us,\u201d but <span>\u05d0\u05b7\u05dc</span> can only be taken as equal to <span>\u05dc\u05d0</span>, and <span>\u05d1\u05df \u05d8\u05d1\u05d0\u05dc</span> would then be <span>\u05d1\u05df \u05d8\u05d1\u05dc\u05d0 \u2550</span> \u201cgood for nothing;\u201d but I conclude that it is the name of some famous prince in Israel or Aram.'],
  [u'<span>\u05ea\u05e7\u05d5\u05dd</span> <i>Shall stand</i>. Supply <span>\u05d6\u05d0\u05ea \u05d4\u05e2\u05e6\u05d4</span> \u201cthis counsel;\u201d for <span>\u05d9\u05e2\u05e5</span> \u201che has taken counsel\u201d is mentioned above (ver. 5), and I stated already (v. 2) that the verb contains implicitly a verbal noun, when it is not directly mentioned.'],
  [u'<span>\u05db\u05d9</span> <i>Although</i>, Comp. <span>\u05db\u05d9 \u05e2\u05dd \u05e7\u05e9\u05d4 \u05e2\u05e8\u05e3 \u05d4\u05d5\u05d0</span> \u201cAlthough they be a stiffnecked people.\u201d (Exod. xxxiv. 9.) This plan will not be realised, although Rezin and Pekah besiege Jerusalem. <i>And yet</i><sup>7</sup><i class="footnote">A. V. \u201cWithin.\u201d</i> <i>threescore, etc</i>. Comp. the common phrase \u201cso and so many years are still left before such and such an event will take place.\u201d <span>\u05d1</span> in <span>\u05d1\u05e2\u05d5\u05d3</span> is superfluous as in <span>(\u05d8\u05e8\u05dd\u2550)\u05d1\u05d8\u05e8\u05dd</span> \u201cbefore.\u201d These sixty-five years begin with the year of the earthquake, that happened in the days of Uzziah, when Amos prophesied<sup>7*</sup><i class="footnote">This is not quite correct, since Amos prophesied two years before the earthquake (Amos i. 1.)</i> \u201cAnd Israel will surely go into exile\u201d (Amos vii. 11). Comp. \u201cAnd it was at the end of forty years\u201d (2 Sam. xv. 7.)<sup>8</sup><i class="footnote">No mention is there made when the 40 years began, but it is certain that they did not begin with the event recorded immediately before; in the same way the sixty-five years here are not to be counted from the year of this prophecy, but, according to Ibn Ezra, from the year of the earthquake in the reign of Uzziah.</i> <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> <i>Shall be broken;</i> comp. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> \u201cThou hast broken\u201d (ix. 3); it is Niphal, like <span>\u05d9\u05b4\ufb3e\u05b7\u05e1</span> (xiii. 7) \u201cWill be melted.\u201d <span>\u05de\u05b5\u05e2\u05b8\u05dd</span> <i>By a people</i>.<sup>9</sup><i class="footnote">A. V. \u201cThat it be not a people.\u201d</i> Evil shall befall them by means of a people that will come against them. <span>\u05d9\u05b5\u05d7\u05b7\u05ea</span> can also be Kal of a verb <span>\u05e0\u05d7\u05ea ,\u05e4\u05f4\u05e0</span> \u201cto go down,\u201d (like <span>\u05d9\u05b4\ufb32\u05b7\u05e9\u05c1</span> \u201che will approach;\u201d comp. <span>\u05ea\u05bc\u05b5\u05d7\u05b7\u05ea</span> \u201cIt comes down\u201d) (Prov. xvii. 9); <span>\u05d4\u05e0\u05d7\u05ea</span> \u201cCause to come down\u201d (Joel iii. 11), where the <span>\u05e0</span> is not omitted. The meaning of <span>\u05d9\u05b5\u05d7\u05b7\u05ea \u05de\u05b5\u05e2\u05b8\u05dd</span> is accordingly: \u201cThey will go down and be no more considered as a nation.\u201d'],
  [u'<i>And the head of, etc</i>. As I explained.<sup>10</sup><i class="footnote">In the preceding verse <span>\u05db\u05d9</span> was explained to signify \u201cAlthough;\u201d this verse is the continuation of it, and <span>\u05d5\u05db\u05d9 \u05e8\u05d0\u05e9\u2550\u05d5\u05e8\u05d0\u05e9</span> \u201cAnd although the head,\u201d etc.</i> <i>If you will not believe</i>. Supply \u201cspeak,\u201d or \u201cask for a sign\u201d; wherefore immediately succeeds, \u201cAnd the Lord, etc., Ask thee a sign.\u201d But it appears that when the prophet said, \u201cIf ye will not believe,\u201d etc., Ahaz did not answer. <span>\u05db\u05d9 \u05dc\u05d0 \u05ea\u05d0\u05de\u05e0\u05d5</span> <i>Because there is no truth in you</i><sup>11</sup><i class="footnote">You do not believe, because your own words are not trustworthy. A. V., \u201cSurely ye shall not be established.\u201d</i>; comp. <span>\u05d5\u05d9\u05d0\u05de\u05e0\u05d5 \u05d3\u05d1\u05e8\u05d9\u05db\u05dd</span> \u201cSo shall your words be verified\u201d (Gen. xlii. 20).'],
  [u'<i>Unto Ahaz</i>. Through Isaiah; comp. \u201cAnd the Lord spake unto Manasseh and unto his people\u201d (2 Chr. xxxiii. 10).<sup>12</sup><i class="footnote">The inference is drawn from the words \u201cunto his people,\u201d since it is evident that God spoke to the whole people only through the prophets.</i>'],
  [u'<span>\u05d4\u05e2\u05de\u05e7 \u05e9\u05d0\u05dc\u05d4</span>. Two consecutive imperatives without the conjunctive <span>\u05d5</span>; comp. <span>\u05d4\u05ea\u05d0\u05d7\u05d3\u05d9 \u05d4\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cGo thee one way, go on the right hand\u201d (Ez. xxi. 16). <span>\u05e9\u05c1\u05b0\u05d0\u05b8\u05dc\u05b8\u05d4</span> Imperative, like <span>\u05e9\u05b0\u05c1\u05de\u05b8\u05e2\u05b8\u05d4</span> \u201chear\u201d (Dan. ix. 19). \u201cAsk, and touch the depth with the question, or ask on high above.\u201d Many take both <span>\u05d4\u05e2\u05de\u05e7</span> and <span>\u05d4\u05d2\u05d1\u05d4</span> as infinitives.<sup>13</sup><i class="footnote">As infinitives they must be connected with <span>\u05d0\u05d5\u05ea</span> \u201ca sign,\u201d and <span>\u05e9\u05b0\u05c1\u05d0\u05b8\u05dc\u05b8\u05d4</span> must then have the same meaning as <span>\u05e9\u05b0\u05c1\u05d0\u05c2\u05dc\u05b8\u05d4</span> \u201cgrave.\u201d\u2014\u201cAsk for a sign, that he do anything either below in the depth of the earth or on high in heaven.\u201d</i>'],
  [u'<i>I will not ask</i>, etc. From the answer of the prophet we conclude that the words of Ahaz must be taken in a bad sense: I shall not ask nor shall I try Him, for I know that He cannot do what I should ask Him.'],
  [u'<i>To weary men</i>. To make them tired of a thing which they have tried to accomplish, so that they become unable to continue their efforts. Because you are kings, and people cannot resist you, you think the same about the ways of God.<sup>14</sup><i class="footnote">\u201cYou think, that in the same way, as men become weary in their resistance against you, God is weary and unable to oppose your plans.\u201d</i>'],
  [u'<i>Therefore the Lord himself</i> etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, \u201cFor before the child shall know to refuse the evil and choose the good, the land shall be forsaken;\u201d but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and<sup>15</sup><i class="footnote">The following is added to show that \u201cThe land shall be forsaken,\u201d can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah.</i> it is distinctly said \u201cof whose two kings,\u201d etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of \u201cthe kingdom;\u201d but if so, what meaning would be in the child\u2019s \u201cknowing good and evil\u201d and in Maher Shalal calling \u201cfather and mother\u201d? (viii. 4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by \u201cAnd I went unto the prophetess,\u201d etc. (viii. 3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, \u201cBehold, I and the children whom the Lord hath given me, are for signs and for wonders.\u201d Comp. \u201cThe children which the Lord hath graciously given to thy servant\u201d (Gen. xxxiii. 5).<sup>16</sup><i class="footnote">This quotation is to prove that the words, \u201cthe children which the Lord has given me\u201d refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense.</i> Those that in the former passage regard \u201cchildren\u201d as equivalent to pupils\u201d must produce us some analogy from Scripture.<sup>17</sup><i class="footnote">It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as \u201cMy son,\u201d but Ibn Ezra speaks of the whole phrase, \u201cchildren whom the Lord hath given me,\u201d and to take that in a figurative sense is not possible without some analogous examples.</i> Isaiah himself was a sign and an example concerning Egypt (xx. 3).\u2014The Gaon says that the sign consisted in the child being a male child;<sup>18</sup><i class="footnote">This was foretold by the prophet (ver. 14).</i> but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.<sup>19</sup><i class="footnote">If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things <i>immediately</i> after its birth.</i> We know that a male child is called <span>\u05e0\u05e2\u05e8</span>, a female child <span>\u05e0\u05e2\u05e8\u05d4</span> or <span>\u05e2\u05dc\u05de\u05d4</span>\u2014the feminine of <span>\u05e2\u05b6\u05dc\u05b6\u05dd</span>\u2014whether she be a virgin or not; for <span>\u05e2\u05dc\u05de\u05d4</span> signifies a person of a certain age, like the masculine <span>\u05e2\u05dc\u05dd</span>; and in <span>\u05d3\u05e8\u05da \u05d2\u05d1\u05e8 \u05d1\u05e2\u05dc\u05de\u05d4</span> \u201cthe way of a man with a young woman\u201d<sup>20</sup><i class="footnote">A. V. \u201cthe way of a man with a maid.\u201d</i> (Prov. xxx. 19) <span>\u05e2\u05dc\u05de\u05d4</span> is certainly not a virgin; because at the beginning of that passage it is said, \u201cwhich I know not\u201d (ibid. 18). <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> <i>And shall call</i>. Subject is, <span>\u05d4\u05e2\u05dc\u05de\u05d4</span>; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea</span> \u201cAnd it sinneth\u201d (Ex. v. 16).<sup>21</sup><i class="footnote"><span>\u05d5\u05e7\u05e8\u05d0\u05d4 ,\u05d5\u05d7\u05d8\u05d0\u05d4\u2550\u05d5\u05e7\u05e8\u05d0\u05ea ,\u05d5\u05d4\u05d8\u05d0\u05ea</span>, third person sing. fem. past of Kal.</i>'],
  [u'<span>\u05d1\u05e8\u05e2</span> <i>The bad</i>.<sup>22</sup><i class="footnote">A.V., \u201cthe evil.\u201d</i> The bad food; as <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe good\u201d means \u201cthe good food.\u201d'],
  [u'<i>For before the child shall know</i>, etc. Some assume that such is the case at the age of twenty years, because of the words of Moses, \u201cFrom twenty years old,\u201d etc. (Exod. xxx. 14); if so, this prophecy must have been delivered after the second year of the reign of Ahaz.<sup>23</sup><i class="footnote">Ahaz reigned sixteen years; the exile of Israel took place in the sixth year of King Hezekiah; from the second of Ahaz till the exile are twenty years.</i> But it is possible<sup>24</sup><i class="footnote">\u201cNecessary\u201d is expected after I. E.\u2019s remark on ver. 15.</i> that an earlier age than twenty is meant.'],
  [u'<i>The Lord shall bring unto thee</i>, etc. When Samaria and Damascus will be exiled, then Sennacherib shall come against Judah.'],
  [u'<i>The fly</i>. The host is compared to a fly. <i>The rivers of Egypt</i>. The king of Assyria conquered Egypt; therefore the Egyptians had to come to assist him.'],
  [u'<span>\u05d5\u05b0\u05e0\u05b8\u05d7\u05bd\ufb35</span> <i>And shall rest</i>. Accent on the last syllable; comp. <span>\u05e9\u05c2\u05b8\u05bd\u05de\ufb35</span> (Gen. xl. 15), <span>\u05d5\u05b0\u05e9\u05c2\u05b8\u05de\u05bd\ufb35</span> (Num. vi. 27). <span>\u05d1\u05ea\u05d5\u05ea</span> <i>Desolate places</i>. Comp. <span>\u05d1\u05ea\u05d4</span> \u201cdesolate\u201d (v. 6). <span>\u05d5\u05d1\u05e0\u05e7\u05d9\u05e7\u05d9</span> <i>And in the holes of</i>. Hapax legomenon; its meaning is found by the context. <span>\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> <i>Thorns</i> Trees that bear no fruit. Comp. <span>\u05e0\u05e2\u05e6\u05d5\u05e5</span> (lv. 13) \u201cthorn.\u201d <span>\u05e0\u05d4\u05dc\u05d5\u05dc\u05d9\u05dd</span> <i>Bushes</i>. Hap. leg.\u2014They will be so many that they will encamp even in uninhabited and desolate places.'],
  [u'<i>Shall the Lord shave with a razor that is hired</i>. This refers to the angel of the Lord coming forth and destroying the camp of Assyria (xxxvii. 36). Some take <span>\u05d4\u05e9\u05db\u05d9\u05e8\u05d4</span> in the meaning of \u201cgreat;\u201d comp. <span>\u05e9\u05db\u05d9\u05e8\u05d9\u05d4</span> (Jer. xlvi. 21) \u201cher great ones.\u201d<sup>25</sup><i class="footnote">This is the explanation of Rashi; the Targum has here for <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> the word <span>\u05d4\u05e8\u05d9\u05e4\u05d0</span> \u201csharp,\u201d but in Jerem. <span>\u05e8\u05d1\u05e8\u05d1\u05d4\u05d0</span>, \u201cher great ones.\u201d</i> I think that <span>\u05e9\u05db\u05d9\u05e8\u05d4</span> is a noun like <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201cthe eating\u201d (1 Kings xix. 8), derived from <span>\u05e9\u05db\u05e8</span> \u201chire,\u201d which the owner of the razor receives; for this instrument, \u201cthe hired razor,\u201d is very sharp; it is his profession.<sup>26</sup><i class="footnote">It is the profession of him, that lets out razors on hire, to keep them sharp.</i> <i>The head, the hair of the feet, the beard</i>. Every mighty one, all princes and noblemen; it is said so distinctly (ix. 14).'],
  [u'<span>\u05d5\u05e9\u05ea\u05d9 \u05e6\u05d0\u05df</span> <i>And two sheep</i>.<sup>27</sup><i class="footnote"><span>\u05e6\u05d0\u05df</span> is a general term for the whole species, and cannot be joined with any number, when this is the case, another word must be supplied, as for instance here: <span>\u05e9\u05d9\u05d5\u05ea</span> \u201clambs.\u201d</i> Elliptical expression for <span>\u05d5\u05e9\u05ea\u05d9 \u05e9\u05d9\u05d5\u05ea \u05e6\u05d0\u05df</span> \u201cAnd two lambs of the flock.\u201d <i>A man</i>. Every one that will be in Jerusalem.'],
  [u'<i>And it shall come</i>, etc. God will send a blessing, so that plenty will spring out of little; therefore the sign was given, \u201cHe will eat butter and honey.\u201d'],
  [u'<span>\u05d4\u05d9\u05d4\u2550\u05d9\u05d4\u05d9\u05d4</span> \u201cWas\u201d; comp. <span>\u05d9\u05e9\u05d9\u05e8</span> (Exod. xv. 1) \u201csang,\u201d <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cThey made\u201d (Ps. cvi. 19). <span>\u05e9\u05de\u05d9\u05e8 \u05d5\u05e9\u05d9\u05ea</span> Two kinds of thorns. This figure refers to the hosts of Assyria that destroyed the land year after year.'],
  [u'<i>With arrows, etc</i>. One will not be able to enter the vineyards of former days, unless armed with arrows, from fear, they might harbour robbers or wild beasts in the thickets.'],
  [u'<i>And on all hills, etc</i>. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. \u201cHe bindeth his foal to the vine\u201d (Gen. xlix. 4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty.']],
 [[u'<span>\u05d2\u05dc\u05d9\u05d5\u05df</span>. According to some related to <span>\u05de\u05d2\u05dc\u05d4</span> \u201cscroll;\u201d the <span>\u05d9</span> of <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> compensates for the omission of the Dagesh in <span>\u05dc</span>; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cThey are poor\u201d (Prov. xxvi. 7).<sup>1</sup><i class="footnote">Our editions have <span>\u05dc ,\ufb32\u05b4\ufb3c\u05b8\u05d9\ufb4b\u05df</span> with a Dagesh, like <span>\ufb20\u05b4\ufb35\u05b8\u05e8\ufb4b\u05df ,\u05d6\u05b4\ufb3b\u05b8\u05e8\ufb4b\u05df</span> etc., of the root <span>\u05d2\u05dc\u05d4</span>, the <span>\u05d4</span> being changed into <span>\u05d9</span> as in the participle passive Kal <span>\ufb32\u05b8\u05dc\ufb35\u05d9</span>; according to I. E. it is derived from <span>\u05d2\u05dc\u05dc</span>, like <span>\u05e8\u05dc\u05d9\u05d5</span> from <span>\u05e8\u05dc\u05dc</span>.</i> <span>\u05d1\u05d7\u05e8\u05d8</span> <i>In the form of</i>.<sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i><sup>2</sup><i class="footnote">A. V. \u201cWith a man\u2019s pen.\u201d</i> Comp. Exod. xxxii. 4. <span>\u05d1\u05d7\u05e8\u05d8 \u05d0\u05e0\u05d5\u05e9</span>. <i>In the form of a man</i>. That is, in a form cast in the same way as the figure of a man is cast.<sup>2*</sup><i class="footnote">According to this explanation we have to imagine the <span>\u05d2\u05dc\u05d9\u05d5\u05d6</span> as a cylindric pillar, on the top of which the words \u201cMaher Shalal,\u201d etc., were cast in metal.</i> Others<sup>3</sup><i class="footnote">This seems to be the opinion adopted by Ibn Ezra, chap. iii. 23.</i> take <span>\u05d2\u05dc\u05d9\u05d5\u05df</span> as the singular to <span>\u05d2\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd</span> (iii. 23) \u201ca cloth to which the writing was affixed by embroidery.\u201d <i>Maher-shalal-hash-baz</i>.<sup>3*</sup><i class="footnote">The meaning of these four words is: \u201cQuick is the spoil, swift the prey,\u201d viz. of Samaria, to pass into the conqueror\u2019s hand.</i> The prophet is told to indicate by these words the fall of Samaria.'],
  [u'<span>.<sup>4</sup><i class="footnote"><span>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> is future Hiphil of <span>\u05d5\u05d4\u05e2\u05d9\u05d3\u05d4 ;\u05e2\u05d5\u05d3</span> is imperative Hiphil, both with <span>\u05d4</span> parag. and conjunctive <span>\u05d5</span>.</i>\u05d5\u05d0\u05e2\u05d9\u05d3\u05d4</span> According to some the <span>\u05d0</span> is here instead of <span>\u05d4</span>. \u201cAnd take unto me faithful witnesses.\u201d According to others the future is used for the past: \u201cAnd I took unto me faithful witnesses.\u201d It may, however, be taken literally,<sup>5</sup><i class="footnote">As future.</i> \u201cthat I should take as witnesses for me.\u201d The prophet did what God commanded, although it is not related in the text. <i>Uriah</i> <small>THE</small> <i>priest;</i> Uriah was then high priest. Zachariah was likewise a great man; what our Sages say about the prophecies of Zachariah and Uriah is well known.<sup>6</sup><i class="footnote">R. Gamaliel, R. Eleazar, the son of Asaria, R. Josua, and R. Akiba, were once going up to Jerusalem; when they came to Zophim (a place near Jerusalem), they rent their garments; they approached the Temple-Mount and saw a fox coming forth from the place where the Holy of Holies had stood before. The sages burst into tears, but R. Akiba exhibited joy. When they enquired how he could express feelings of gladness at such a sight, he asked them why they wept. \u201cWhat!\u201d said they; \u201chave we not cause to weep, when we find that the very spot of which the law has said, \u2018The stranger that cometh nigh shall be put to death\u2019 (Num. xviii. 7), has now become the abode of foxes?\u201d (Lam. v. 18.) \u201cAnd for the same reason,\u201d returned R. Akiba, \u201cdo I rejoice. It is written: \u2018And I should take for myself faithful witnesses, the priest Uriah, and Zachariah, the son of Berchjah.\u2019 Now, what connection is there between Uriah and Zachariah? The one lived in the time of the first Temple (under Ahaz), the other in the time of the second. No other connection but to show that the prophecy of the one is conditioned by the words of the other. Uriah declared: \u2018 For your sake shall Zion be ploughed as a field, and Jerusalem shall become a heap of ruins,\u2019 etc. (Mic. iii. 12). Zachariah foretold: \u2018There shall yet old men and women dwell in the streets of Jerusalem,\u2019 etc. (Zac. viii. 4). As long as Uriah\u2019s words were not fulfilled, one might have doubted the truth of the prophecy of Zachariah; but when I perceive how literally the predictions of the one have been verified, I can entertain no reasonable doubt that the promises of Zachariah will be fulfilled likewise.\u201d Thereupon his companions exclaimed, \u201cAkiba, thou hast given us true comfort.\u201d (Talm. Babli Makkoth, 24).</i>'],
  [u'<span>\u05d5\u05d0\u05e7\u05e8\u05d1</span>. <i>And I went unto</i>. Euphemism; comp. Exod. xix. 15. <i>The prophetess</i>. The wife of the prophet; she is called prophetess on account of her husband being a prophet, or perhaps because she was herself a prophetess.'],
  [u'<i>For before the child, etc</i>. This child was born two years<sup>7</sup><i class="footnote">Two years are supposed by I.E. to pass, before the child is able to call, \u201cMy father,\u201d \u201cMy mother.\u201d</i> before the conquest of Samaria.<sup>8</sup><i class="footnote">In the sixth year of the reign of King Hezekiah.</i> <span>\u05d9\u05e9\u05d0</span>. The subject is the indeterminate pronoun \u201cone;\u201d \u201cone will carry away:\u201d<sup>9</sup><i class="footnote">A. V. \u201cshall be taken away.\u201d</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05d3 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cAnd one said to Joseph\u201d (Gen. xlviii. 1).<sup>10</sup><i class="footnote">Comp. ii. 4.</i>'],
  [u'<i>And the Lord spake again</i>. The word \u201cagain\u201d is used because the following prophecy refers likewise to the invasion of the king of Assyria.'],
  [u'<i>The water of the Shiloah</i>.<sup>11</sup><i class="footnote">Shiloah is a rivulet that takes its rise in the north-west of Zion, flowing between Zion and the Upper City, and falling into the Kedron, which runs into the Dead Sea.</i> According to some Jerusalem is referred to by these words, but it is more correct to explain them as indicating the house of David, because the majority of the kings of this house were righteous, but the kings of Israel were all bad and wicked. <span>\u05de\u05d9 \u05d4\u05e9\u05d9\u05dc\u05d7</span>, literally: \u201cthe canal,\u201d the water which is conducted by man, or which causes plants (<span>\u05e9\u05dc\u05d7\u05d9\u05dd</span>) to sprout forth; comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cThy plants\u201d (Song iv. 13).<sup>12</sup><i class="footnote">Shiloah, though a proper noun, may still, like all names, be explained like a common noun. According to Ibn Ezra it is derived either from <span>\u05e9\u05dc\u05d7</span> \u201cto send;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe water which is sent or conducted by the industry of man through the bordering fields and gardens\u201d; or from <span>\u05e9\u05dc\u05d7</span> \u201cto make fruitful;\u201d <span>\u05e9\u05d9\u05dc\u05d7</span> \u201cthe river which waters the valley through which it flows.\u201d</i>'],
  [u'<i>Upon them</i>. Upon the men of Judah, that conspired against Ahaz. <span>\u05d0\u05e4\u05d9\u05e7\u05d9\u05d5</span> Its rapid parts.<sup>13</sup><i class="footnote">Where the river is the most violent, and its overflowing causes great damage. Comp. I.E. on Job xl. 18, and Joel i. 20. A. V. \u201chis channels.\u201d</i> \u2014 comp. Ps. xlii. 2, Song v. 12 \u2014 or \u201cbanks,\u201d according to the context. <span>\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span> \u201cits banks;\u201d some supply <span>;<sup>14</sup><i class="footnote"><span>\u05d2\u05d3\u05e8\u05d5\u05ea\u05d9\u05d5\u2550\u05d2\u05d3\u05d5\u05ea\u05d9\u05d5</span>.</i>\u05e8</span> comp. <span>\u05e9\u05e8\u05e9\u05d5\u05ea \u2550 \u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> (Exod. xxviii. 14, 22), but this is a mistaken inference, for in <span>\u05e9\u05e8\u05e9\u05e8\u05d5\u05ea</span> it is the <span>\u05e8</span> of reduplication which is dropped in <span>\u05e9\u05e8\u05e9\u05d7</span>; the root is <span>\u05e9\u05e8\u05e9</span>, but we have no instance where a radical <span>\u05e8</span> is dropped, since it does not belong to the silent letters.<sup>15</sup><i class="footnote">It is more probable that <span>\u05e9\u05e8\u05e9\u05d3\u05d5\u05ea</span> contains a reduplication of the two radical letters <span>\u05e9 \u05e8</span>; in <span>\u05e9\u05e8\u05e9\u05d5\u05ea</span> the first radical <span>\u05e9</span> alone is repeated; in <span>\u05e9\u05e8\u05d5\u05ea</span> iii. 19, neither is repeated.</i>'],
  [u'<i>Immanuel</i>. He is mentioned here because he is to serve as a sign that Jerusalem will be delivered out of the hand of Pekah, Rezin and Sennacherib, even after the conquest of Damascus and Samaria.<sup>16</sup><i class="footnote">The Assyrian armies could then march directly against Jerusalem, and their success was considered certain.</i>'],
  [u'<span>\u05e8\u05e2\u05d5</span> <i>Break</i>.<sup>17</sup><i class="footnote">A.V., \u201cAssociate yourselves.\u201d\u2014According to I.E. the meaning of the verse is: \u201cPrepare yourselves to destroy nations;\u201d the next verse continues: \u201cIt will all be in vain.\u201d</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou shalt break them\u201d (Ps. ii. 9.) <span>\u05e8\u05c2\u05e2\ufb35</span> as well as <span>\u05d7\u05c2\ufb4a\ufb35</span> are imperatives; like <span>\u05e1\u05c2\ufb31\ufb35</span> \u201csurround\u201d (Ps. xlviii. 13). <i>Gird yourselves</i>. These words are repeated twice, to indicate that they should be perpetually armed.'],
  [u'<i>Take counsel, etc</i>. Whatever you will counsel against Jerusalem will not be realised. <span>\u05e2\u05e6\u05d5</span>. <i>Take counsel</i>. A biliteral verb (<span>\u05e2\u05f4\u05d5</span>). According to R. Moses Hakkohen, <span>\u05d9</span> is dropped, and it should be <span>\u05d9\u05e2\u05d5\u05e6\u05d5</span> like <span>\u05d6\u05db\u05d5\u05e8\u05d5</span> (Neh. iv. 8).<sup>18</sup><i class="footnote">If this is the exact form of the word meant by Ibn Ezra, he must have read <span>\u05d6\u05b0\u05db\ufb35\u05e8\ufb35</span> like <span>\u05d9\u05b0\u05e2\ufb35\u05e6\ufb35</span>. Our editions have <span>\u05d6\u05b0\u05db\u05c2\u05e8\ufb35</span>.</i> <span>\u05db\u05d9 \u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span>. <i>For God is with us</i>. Here we have the reason for <span>\u05e2\u05de\u05e0\u05d5\u05d0\u05dc</span> \u201cImmanuel\u201d being the name of the prophet\u2019s son.'],
  [u'<i>For the Lord spake thus to me with a strong hand</i>, that is: When the prophecy came with force upon me; comp. \u201cThe hand of the Lord was upon me\u201d (Ez. xxxvii. 1). <span>\u05d5\u05d9\u05e1\u05e8\u05e0\u05d9</span> <i>And instructed me</i>. The <span>\u05e1</span> has a dagesh to compensate for the absence of the <span>\u05d9</span>, which is the first radical;<sup>19</sup><i class="footnote">Ibn Ezra had the reading <span>\u05d5\u05b4\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span>; if he had <span>\u05d5\u05b0\u05d9\u05b4\ufb41\u05b0\u05e8\u05b5\u05e0\u05b4\u05d9</span> he would certainly not have explained it as future Kal, with <span>\u05d5</span> conversive, and supposed the omission of a radical <span>\u05d9</span>; since this word is perfectly regular, being the Pi\xebl past with <span>\u05d5</span> conjunctive of <span>\u05d9\u05e1\u05e8</span>.</i> comp. <span>\u05d0\u05b6\ufb46\u05b8\u05e8\u05b0\u05da\u05b8</span> \u201cI formed thee\u201d (Jer. i. 5).<sup>20</sup><i class="footnote">Future Kal of <span>\u05d9\u05e6\u05e8</span>.</i> <i>He instructed me</i>, etc. A proof of the correctness of my view concerning \u201cUnclean lips\u201d (vi. 5).<sup>21</sup><i class="footnote">If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.</i>'],
  [u'<i>Say ye not</i>. The prophet warns the right-minded not to conspire against Ahaz in order to join the King of Assyria; and this is to be understood by \u201cAnd their fear,\u201d etc., which refers to the King of Assyria<sup>22</sup><i class="footnote">The King of Assyria was the object of their fear, and therefore many joined him.</i> mentioned before (ver. 7).'],
  [u'<span>\u05d0\u05ea\u05d5</span> <i>Him</i> is added, although <span>\u05d0\u05ea</span> is before the noun, as in many instances; or it means \u201cHim alone.\u201d<sup>23</sup><i class="footnote">The repetition is explained as a sign of emphasis. Comp. Gen. xlvii. 21; 1 Sam. xxv. 29; 2 Kings ix. 27; Neh. ix. 29.</i> <i>You shall sanctify</i>. That which is holy is usually revered by men; comp. \u201cfor he is a man of God, he is holy\u201d (2 Kings iv. 9). <span>\u05de\u05e2\u05e8\u05d9\u05e6\u05db\u05dd</span> is either an adjective, \u201cYour dreadful one,\u201d or participle, \u201cwho in truth makes you fear.\u201d<sup>24</sup><i class="footnote">It is God who causes the terror, not the King of Assyria.</i>'],
  [u'<span>\u05d5\u05d4\u05d9\u05d4</span> And he\u2014namely, the King of Assyria\u2014shall be. <span>\u05dc\u05de\u05e7\u05d3\u05e9</span> <i>For a sanctuary</i>. For a place whither man is used to go to receive blessing and strength. It is to be connected with <span>\u05dc\u05d0\u05d1\u05df <sup>25</sup><i class="footnote">The construction of the phrase, according to I. E., is: <span>\u05e0\u05d2\u05e3 \u05d5\u05dc\u05d0\u05d1\u05df \u05e0\u05d2\u05e3 \u05d5\u05d4\u05d9\u05d4 \u05dc\u05de\u05e7\u05d3\u05e9</span>; but this explanation does not agree at all with the accents; <span>\u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u0591\u05e9</span> is separated by a pause from the following words.</i>.\u05e0\u05b6\u05d2\u05b6\u05e3</span> <i>For a stone</i>. For a rock, upon which man is used to go to find shelter. <i>For the two houses of Israel</i>. The kingdom of Israel and that of Judah. <i>For a gin</i>, to Ephraim. <i>And for a stumbling</i>, to Judah.<sup>26</sup><i class="footnote">Israel will be entirely conquered by Assyria, while Judah will only be partially taken for a short time, and will then be altogether delivered from the Assyrian invasion.\u2014Here I. E. again neglects the accents, which join <span>\u05dc\u05e4\u05d7 \u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span>, and separate <span>\u05d5\u05dc\u05de\u05d5\u05e7\u05e9</span> from <span>\u05dc\u05d9\u05d5\u05e9\u05d1 \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>.</i>'],
  [u'<i>By them</i>. By the gin and snare.'],
  [u'<span>\u05e6\u05d5\u05e8</span> According to some <span>\u05e0</span> of the root is dropped; <span>\u05e0\u05e6\u05d5\u05e8 \u2550 \u05e6\u05d5\u05e8</span> \u201ckeep;\u201d but more correctly it is explained, \u201cBind up;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cAnd bind up\u201d (Deuter. xiv. 25). <span>\u05e6\u05d5\u05e8</span> has, then, the same meaning as in the parallel phrase, <span>\u05d7\u05ea\u05d5\u05dd</span> \u201cseal.\u201d\u2014Do not reveal these prophecies, the testimony and the law.\u201d <span>\u05dc\u05de\u05d5\u05e8\u05d9</span> <i>My disciples</i>. An adjective<sup>27</sup><i class="footnote"><span>\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cDisciples,\u201d \u201cpersons that are learning;\u201d originally adj. \u201clearning.\u201d See c. 3, Note 5.</i> (comp. 1. 4); it is the same as <span>\u05ea\u05dc\u05de\u05d9\u05d3\u05d9</span> \u201cmy pupils.\u201d'],
  [u'<i>And I will wait</i>. These are the words of the prophet; he will delay revealing the divine message till the Almighty shall give him permission.'],
  [u'<i>Behold, I and the children</i>, etc. They may understand a part of the prophecy entrusted to me from my actions and from the names of my sons. <i>From the Lord of hosts</i>, etc. These names were given by the Lord of hosts, <i>Who dwelleth on the mount of Zion</i>, and loves His people exceedingly.'],
  [u'<i>To you</i>. He addresses his pupils. <span>\u05d4\u05de\u05e6\u05e4\u05e6\u05e4\u05d9\u05dd</span> <i>That peep</i>. <span>\u05e6\u05b4\u05e4\u05b0\u05e6\u05b5\u05e3</span> has a meaning similar to <span>\ufb48\u05b4\ufb31\u05b5\u05e8</span>; comp. <span>\u05d0\u05e6\u05e4\u05e6\u05e3</span> \u201cI shall peep\u201d (xxxviii. 14). <span>\u05d5\u05d4\u05de\u05d4\u05d2\u05d9\u05dd</span>. Hiphil. \u201cAnd they that cause others to mutter.\u201d <i>Surely a people that seeketh unto their God</i>, etc.<sup>28</sup><i class="footnote">A. V.: \u201cShould not a people seek unto their God?\u201d</i> This is the reply.<sup>29</sup><i class="footnote">To those that advise to consult wizards and \u201cthem that have familiar spirits.\u201d</i> \u201cSurely such is a people that seeketh unto his God!\u201d sarcastically and ironically said.<sup>30</sup><i class="footnote">Comp. the words of Elijah, 1 Kings xviii. 27.</i> \u201cHow could one seek unto the lifeless idols for the benefit of the living!\u201d'],
  [u'<span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> <i>Concerning</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i><sup>31</sup><i class="footnote">A. V., \u201cTo.\u201d</i> <i>the law and concerning</i> <i>the testimony</i>. The preposition <span>\u05dc</span> has the same meaning as in <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13). <span>\u05dc\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05ea\u05e2\u05d5\u05d3\u05d4</span> \u201cConcerning the law and the testimony<sup>32</sup><i class="footnote">The words <span>\u05db\u05d9 \u05e2\u05d5\u05d3</span> are a corruption of <span>\u05d5\u05d4\u05ea\u05e2\u05d5\u05d3\u05d4</span>.</i> contained in the prophecy.\u201d\u2014<i>They will surely</i><sup>33</sup><i class="footnote">A. V., \u201cIf they speak not.\u201d</i> <i>speak according to this word</i>, etc. They will say : \u201cWe shall not listen to it, for it is like a night that is not followed by a dawn; its secret will never come forth to light.\u201d According to some <span>\u05dc\u05ea\u05d5\u05e8\u05d4</span> is an oath, \u201cby the law;\u201d but we find no analogy to this in Scripture.'],
  [u'<i>And they shall pass through it</i>, etc. Some explain this verse in the following way: \u201cDays will come when he that is travelling in Judah, and being himself of the tribe of Judah, will be hardly bestead and hungry through the host of Sennacherib; and when he sees that neither his king nor his idol will help him, then he will turn upwards to pray to God in heaven.\u201d I think it refers to the host of Sennacherib when marching through the land of Judah; for when the army is large, it is frequently exposed to hunger. <i>Their king;</i> that is, the King of Assyria. <i>And look upward</i>. Wherever they will turn, upward or downward, only darkness shall meet them.'],
  [u'<span>\u05de\u05e2\u05d5\u05e3</span> <i>Dimness</i>. Comp. <span>\u05e2\u05d9\u05e4\u05ea\u05d4</span> \u201cdarkness\u201d (Job x. 22). <span>\u05de\u05e0\u05d3\u05d7</span> <i>Scattered</i>.<sup>34</sup><i class="footnote">A. V.: \u201cAnd they shall be driven.\u201d</i> Comp. <span>\u05d5\u05d4\u05e0\u05d3\u05d7\u05d9\u05dd</span> \u201cAnd they that are scattered\u201d (xxvii. 13); the construction of the sentence is perhaps <span>\u05d0\u05e4\u05dc\u05d4 \u05de\u05e0\u05d3\u05d7 \u05d5\u05de\u05e2\u05d5\u05e3</span> \u201cDimness of darkness is scattered about;\u201d by this construction the masculine form of <span>\u05e4\u05e0\u05d5\u05d3\u05d7</span> is explained.<sup>35</sup><i class="footnote"><span>\u05de\u05e0\u05d3\u05d7</span> masc., agrees with <span>\u05de\u05e2\u05d5\u05e3</span>, but not with the fem., <span>\u05d0\u05e4\u05dc\u05d4</span>.</i>'],
  [u'<span>\u05de\u05d9 \u05dc\u05d0 \u05de\u05d5\u05e2\u05e3 \u05d5\u05d2\u05d5\u05f3</span> \u201cFor such dimness and darkness will not come over Jerusalem, though it is distressed by the enemy.\u201d According to others, \u201cThe enemy will not be able to hurry<sup>36</sup><i class="footnote"><span>\u05de\u05d5\u05e2\u05e3</span> Lit. \u201cflying.\u201d It is derived from <span>\u05e2\u05d5\u05e3</span> \u201cto fly\u201d according to this explanation.</i> to Jerusalem, which he had distressed.\u201d<sup>37</sup><i class="footnote">A. V., \u201cNevertheless the dimness shall not be such as was in her vexation.\u201d</i> <i>At the first</i>, etc. The first time that the king of Assyria came, he afflicted the land of Israel only slightly, by taking the districts of Zebulun and Naphtali;<sup>38</sup><i class="footnote">See 2 Kings xv. 29.</i> but the last time he afflicted it heavily, and took the whole of Galil\xe6a.<sup>39</sup><i class="footnote">See 2 Kings xvii.</i> <i>Of the nations</i>. Perhaps Israel is meant; comp.<sup>40</sup><i class="footnote">This reference is to prove that the plural \u201cnations\u201d is used for \u201cIsrael.\u201d</i> <span>\u05d1\u05e2\u05de\u05de\u05d9\u05da</span> \u201cAmongst thy people\u201d (Judg. v. 14).']],
 [[u'<i>The people that walk in darkness</i>. The people of Jerusalem, who in their affliction walk in her streets as if they were blind of both their eyes.'],
  [u'<i>Thou hast multiplied the nation</i>, that is, the tribe of Judah, that assembled again in Jerusalem. <span>\u05dc\u05d5 \u05d4\u05d2\u05d3\u05dc\u05ea \u05d4\u05e9\u05de\u05d7\u05d4</span> \u201cUnto him thou hast increased the rejoicing;\u201d<sup>1</sup><i class="footnote">A. V., \u201cAnd not increased the joy.\u201d</i> this is according to the Keri; but according to the Ketib,<sup>2</sup><i class="footnote">Keri (<span>\u05e7\u05e8\u05d9</span> the Chald\xe6an participle passive of <span>\u05e7\u05e8\u05d0</span> \u201cto read\u201d) is the reading of the text of the Bible according to the direction of the Massorah (tradition)\u2014that is, according to the vowels, accents, and other signs with which the text is supplemented. Ketib (<span>\u05db\u05ea\u05d9\u05d1</span> the Chaldaean participle passive of <span>\u05db\u05ea\u05d1</span> \u201cto write\u201d), the text as it is written, without omitting, supplying, or altering any letter; the vowels to the letters must be supplied by the reader; for those in the text belong to the Keri.</i> \u201cTo whom thou hast never before given so great rejoicing;\u201d comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no such dread before\u201d (Ps. liii. 6).<sup>3</sup><i class="footnote">Comp. also xxiii. 13, <span>\u05d6\u05d4 \u05d4\u05e2\u05dd \u05dc\u05d0 \u05d4\u05d9\u05d4</span>. According to Ibn Ezra, <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05db\u05de\u05d5\u05d4\u05d5 \u05d6\u05d4 \u05d4\u05e2\u05dd</span> \u201cThere was not such a people before.\u201d</i>'],
  [u'<span>\u05e1\u05d1\u05dc\u05d5</span> <i>His burden</i>. The form of the noun varies.<sup>4</sup><i class="footnote">Our attention is very often called to this rule, as if the author protested thereby against the minute distinctions drawn by some synonymists in cases of nouns of the same root but of various grammatical structure; as, <i>e.g.</i>, <span>\u05e1\u05c2\u05d1\u05b6\u05dc</span> and <span>\u05e1\u05b5\u05d1\u05b6\u05dc</span> \u201cburden.\u201d</i> <i>The staff of his shoulder</i>. The staff that smote his shoulder. <span>\u05d4\u05d7\u05ea\u05d5\u05ea</span> <i>Thou hast broken</i>. The <span>\u05d4</span> has Pathah on account of the succeeding guttural (<span>\u05d7</span>); comp. <span>\u05d4\u05b7\u05d7\u05dc\u05d5\u05ea</span> \u201cThou hast begun\u201d (Deuter. iii. 24); it is a regular form.<sup>5</sup><i class="footnote">Hiphil past of <span>\u05d4\u05ea\u05ea</span> \u201cto break.\u201d</i> The second person refers to God, as in <span>\u05d4\u05e8\u05d1\u05d9\u05ea</span> \u201cThou hast multiplied.\u201d <i>As in the days of Midian</i>. In the time of Gideon.<sup>6</sup><i class="footnote">Comp. Judges vii. and viii.</i>'],
  [u'<span>\u05e1\u05d0\u05d5\u05df</span>. According to some, this word is related to <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d and the meaning of the whole phrase is, \u201cGod gave to Assyria the full measure according to her deeds.\u201d Some say, that by metathesis <span>\u05e1\u05d0\u05d5\u05df</span> is said for <span>\u05d0\u05e1\u05d5\u05df</span> \u201cmishap;\u201d<sup>7</sup><i class="footnote">The meaning of the phrase would then be: For every kind of calamity will burst upon them tempestuously.</i> comp. <span>\u05db\u05e9\u05d1 \u2550 \u05db\u05d1\u05e9</span> \u201clamb;\u201d more correctly it may be said that this word is a hapax legomenon, and from the succeeding <span>\u05e1\u05d5\u05d0\u05df</span>, which is a verb (participle Kal), we see that <span>\u05e0</span> is radical; the meaning of <span>\u05e1\u05d0\u05df</span> is \u201cto cry loudly.\u201d <sup>8</sup><i class="footnote">I. E. does not tell us whence he derived his meaning for this hapax legomenon; very probably, however, from its being connected with <span>\u05d1\u05e8\u05e2\u05e9</span>, \u201cwith confused noise.\u201d According to this explanation the meaning of the phrase in question is : \u201cFor all kinds of noise raged furiously.\u201d</i> <span>\u05d5\u05e9\u05de\u05dc\u05d4 \u05de\u05d2\u05d5\u05dc\u05dc\u05d4 \u05d1\u05d3\u05de\u05d9\u05dd</span> <i>And garments rolled in blood</i>. Every one lies slain in his blood. Or \u201cthe garment which rolled in the blood of murdered people,\u201d etc. <span>\u05dc\u05e9\u05e8\u05e4\u05d4 \u05d5\u05d4\u05d9\u05ea\u05d4</span> <i>It was burned</i>.<sup>8a</sup><i class="footnote">A. V., \u201cBut this shall be with burning.\u201d</i> This refers to the destruction of the host of Sennacherib, which was burnt by the angel (xxxvii. 36).'],
  [u'<i>For unto us</i>, etc. \u201cAll this has come to pass through the merit of the child that is born unto us.\u201d We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old;<sup>9</sup><i class="footnote">Hezekiah was twenty-five years old when he commenced to reign; he was king for twenty-nine years (2 Kings xviii. 2); fifteen years before his death he fell ill (xx. 6), and this seems to have happened immediately after the destruction of the Assyrian army. According to I. E. on viii. 5, Hezekiah was at the time of this prophecy twenty-nine years old. As to the application of the word <span>\u05d9\u05dc\u05d3</span> to adults comp. Gen. xxxiii. 5, xxxvii. 30, xliv. 20.</i> at the time of this prophecy he is, therefore, called \u201cchild\u201d <span>(\u05d9\u05dc\u05d3)</span>. <span>\u05e4\u05dc\u05d0 \u05d9\u05d5\u05e2\u05e5 \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05d0\u05d1\u05d9 \u05e2\u05d3</span>. According to some, these expressions are names of God, and the following <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span>, the name of the child. I think that all these words are names of the child; he is called <span>\u05e4\u05dc\u05d0</span> \u201cwonder,\u201d <sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cWonderful, Counsellor, The mighty God, The everlasting Father.\u201d</i> because God did wonders in his days; <span>\u05d9\u05d5\u05e2\u05e5</span> \u201ccounselling;\u201d this is distinctly said of Hezekiah (comp. 2 Chr. xxx. 2); <span>\u05d0\u05dc \u05d2\u05d1\u05d5\u05e8</span> \u201cMighty chief;\u201d for Hezekiah was powerful; <span>\u05d0\u05d1\u05d9 \u05e2\u05d3</span> \u201cThe father of perpetuity,\u201d because the reign of the house of David was prolonged through his merits: <span>\u05e2\u05b7\u05d3</span> has here the same meaning as in lviii. 15. <span>\u05e9\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cPrince of peace\u201d because peace was established in his days; comp. 2 Chron. xxxii. 22.'],
  [u'<span>\u05dc\u05e1\u05e8\u05d1\u05d4</span> Some remark, after the manner of the Midrash,<sup>11</sup><i class="footnote"><span>\u05e4\u05e9\u05d8</span> and <span>\u05de\u05d3\u05e8\u05e9</span> (simplicity and research), are the two modes of commentary met with in Hebrew Literature; while the former reads and expounds the Scriptural text before us, the latter does not confine itself to this task, but, introducing extraneous historical, philosophical and moral matter, employs the wording of the text as a framework, or simply as a support to the memory. Notice is, therefore, taken even of the shape of the letters if they deviate in any extraordinary way from their customary form; as, <i>e.g.</i>, when a final Mem is found in the middle of a word; as such instances are too striking to be easily forgotten, any lesson which may be attached to them will probably retain a firm hold upon the memory.</i> that the use of the final Mem in this word hints at the miracle of the sun\u2019s shadow going backward (xxxviii. 8).<sup>12</sup><i class="footnote">In the Yalkut no mention is made of this explanation. Kimchi gives a Midrash explanation to this final Mem, but different from that cited by Ibn Ezra. Neither of them gives any account of the word, which is certainly one of the many instances of Keri and Ketib; according to the Keri it is read <span>\u05dc\u05de\u05e8\u05d1\u05d4</span>, according to the Ketib <span>\u05dc\u05d4\u05dd \u05e8\u05d1\u05d4 \u2550 \u05dc\u05dd \u05e8\u05d1\u05d4</span>.</i> <span>\u05de\u05e8\u05d1\u05d4</span> is either a noun, \u201cincrease,\u201d like <span>\u05de\u05b7\u05b0\u05e2\u05b7\ufb2b\u05b6\u05d4</span> \u201cwork,\u201d or a regular participle Hiphil, \u201ccausing to increase.\u201d <i>With justice</i>. Comp. 2 Chr. xxxii. 22.'],
  [u'<i>A word</i>. A prophecy or Divine decree.<sup>13</sup><i class="footnote"><span>\u05d2\u05d6\u05e8\u05d4</span> is, according to I. E., the divine decree, as it commences already to operate; the first natural causes of the events to which the decree refers.</i> <i>And it hath lighted</i>, etc. Repetition of the same idea as usual.'],
  [u'<i>Ephraim</i>. The ten tribes.'],
  [u'<i>The bricks are fallen down</i>, etc. A figurative expression for \u201cAssyria has done evil to us, but we shall again be as happy as before, and even happier.\u201d <span>\u05e9\u05e7\u05de\u05d9\u05dd</span> A kind of inferior fig-trees, \u201csycamores.\u201d'],
  [u'<i>The adversaries of Rezin</i>. The Assyrians. <i>His enemies</i>. The enemies of God : Aram, or Israel.'],
  [u'<i>The Syrians</i>, etc. The Syrians in the east of Israel will join Assyria to do evil to Israel. <i>And the Philistines</i>, etc. They are in the west of Palestine.'],
  [u'<i>And the people</i>. Namely, Israel. <i>Unto him that smiteth them</i>. Unto God, because in truth it is He that smote; the word <span>\u05d4\u05de\u05db\u05d4\u05d5</span> has two determinations, like <span>\u05d4\u05d0\u05d4\u05dc\u05d9</span> (Jos. xxi. 7), \u201cmy tent.\u201d<sup>14</sup><i class="footnote">The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.</i> The people did not return to the Lord, because there was none to show them the right way.'],
  [u'<span>\u05db\u05e4\u05d4</span> <i>Root</i>.<sup>15</sup><i class="footnote">A. V., \u201cBranch.\u201d</i> Comp. <span>\u05d5\u05db\u05e4\u05ea\u05d5</span> \u201cAnd his root\u201d (Job xv. 32). <span>\u05d5\u05d0\u05d2\u05de\u05d5\u05df</span> <i>And rush</i>. Comp. lviii. 5. It is a well-known tender plant.<sup>16</sup><i class="footnote"><span>\u05e0\u05e8</span> in our editions must be replaced by <span>\u05e8\u05da</span>. Comp. I. E. on Is. lviii. 5.</i>'],
  [u'<i>The ancient</i>, etc. Now the prophet explains that both \u201chead\u201d and \u201croot\u201d signify \u201cthe old;\u201d<sup>17</sup><i class="footnote">\u201cThe old\u201d has here the meaning of \u201cchief,\u201d which <span>\u05d6\u05e7\u05e0\u05d9\u05dd</span> \u201celders\u201d very often has in the Bible.</i> \u201cthe tail\u201d and \u201cthe rush\u201d signify the false prophet.'],
  [u'<span>\u05de\u05d0\u05e9\u05e8\u05d9</span> <i>The leaders of</i>. Here we have <span>\u05d0</span> instead of <span>\u05d9</span>. This process of substituting <span>\u05d0</span> for <span>\u05d9</span> is reversed in <span>\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> \u201cYou boast yourselves\u201d (lxi. 6). In <span>\u05d5\u05de\u05d0\u05e9\u05e8\u05d9\u05d5</span> \u201cAnd they that are led,\u201d is the <span>\u05d0</span> again in the place of <span><sup>18</sup><i class="footnote">Comp. I. E. on i. 17.</i>.\u05d9</span>'],
  [u'<i>The Lord will rejoice</i>. Anthropomorphism; as human beings are accustomed to rejoice when their work is in a good condition. <span>\u05d7\u05e0\u05e3</span> <i>Hypocrite</i>. A man who is virtuous in outward appearance, but vicious at heart.'],
  [u'<i>For wickedness burneth</i>, etc. The prophet compares the fate of the wicked with the fire which consumes the thing that has produced the fire. <i>Thorns and thistles</i>. The wicked. <span>\u05d5\u05d9\u05ea\u05d0\u05d1\u05db\u05d5</span> Hapax legomenon. \u201cAnd they mount up.\u201d'],
  [u'<span>\u05e0\u05e2\u05ea\u05dd</span> <i>Is darkened</i>. In Arabic the word signifies \u201cdark.\u201d<sup>19</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\ng//Z\n"> is the third part of the night; <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nA0000DTTTQNNNNB//9k=\n"> \u201cit was dark.\u201d</i> This verse is closely connected with the preceding, where \u201cthe smoke\u201d is described. R. Moses Hakkohen compares <span>\u05e0\u05e2\u05ea\u05dd</span> with <span>\u05d9\u05d5\u05e2\u05dd</span> \u201cis become dim\u201d (Lam. iv. 1), and explains the <span>\u05ea</span> to be the characteristic of the Hithpael; but this is a blunder.<sup>20</sup><i class="footnote">The <span>\u05ea</span> of the Hithpael is put after the first letter of the root only when the root begins with one of the letters <span>\u05d6 \u05e1 \u05e9 \u05e5</span>. According to R. Moses <span>\u05e0\u05e2\u05ea\u05dd</span> would rather be Nithpael; a form derived from the Hithpael, as the Niphal from the Kal.</i>'],
  [u'<i>And he shall snatch</i>, etc. Figuratively said, referring to the civil wars which they shall wage against each other, though being brethren, and forming, as it were, one body.'],
  [u'<i>Manasseh, Ephraim</i>, etc. This verse explains the preceding; Manasseh will fight against Ephraim, and both against Judah.']],
 [[u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative;<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> the prophet invokes the judges and their scribes. <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span> \u201cAnd they that cause to write.\u201d<sup>2</sup><i class="footnote">A. V., \u201cAnd that write.\u201d</i> A verb that governs two accusatives; it is participle Piel. <span>\u05e2\u05de\u05dc \u05db\u05ea\u05d1\u05d5</span> <i>They cause to write grievousness</i>. <span>\u05e2\u05de\u05dc</span> is to be joined with <span><sup>3</sup><i class="footnote">The accents join <span>\u05e2\u05de\u05dc</span> with <span>\u05d5\u05de\u05db\u05ea\u05d1\u05d9\u05dd</span>. A. V., \u201cGrievousness, which they have prescribed.\u201d</i>.\u05db\u05ea\u05d1\u05d5</span>'],
  [u'<i>To turn aside</i>, etc. They command the secretaries to write false documents for the orphans, widows and poor, who are powerless, and cannot open their mouths in defence of their rights.'],
  [u'<i>And what</i>, etc. All this you have done, but what do you think to do in future, when the Lord will visit your iniquities? <span>\u05db\u05d1\u05d5\u05d3\u05db\u05dd</span> <i>Your Glory</i>. Your army.'],
  [u'All this you have done.<sup>4</sup><i class="footnote">These words are superfluous, and seem to be a repetition of the same phrase in the preceding verse, a mistake made by some careless copyist.</i> <span>\u05d1\u05dc\u05ea\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Except</i><sup>5</sup><i class="footnote">A. V., \u201cWithout me.\u201d</i> <i>they bow down</i>, etc. None will escape except those that will bow down amongst the captives, or throw themselves amongst the slain, as if they were slain with them.'],
  [u'<span>\u05d4\u05d5\u05d9</span> <i>Oh</i>. Sign of the vocative.<sup>1</sup><i class="footnote">See I. E. on i. 4, and Note 13.</i> <i>The rod of mine anger</i>, wherewith I have chastised many. <i>And the staff</i>, etc. And the staff that is in the hand of the Assyrians, is the instrument of my indignation.'],
  [u'<i>The people of my wrath</i>. The people with whom I am wroth.'],
  [u'<span>\u05d9\u05d3\u05de\u05d4</span> <i>He meaneth</i>. Comp. <span>\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cI thought\u201d (Num. xxxiii. 56); <span>\u05d3\u05de\u05d9\u05d5\u05df</span> \u201cimagination\u201d (Ps. xvii. 12). \u201cHe does not think that I have sent him to chastise; he only considers how to overthrow every kingdom.\u201d'],
  [u'<i>He will say</i> in his heart.<sup>6</sup><i class="footnote">See I. E. on iii. 10.</i> <i>Behold my officers</i>, etc. Those who formerly were officers, have now, through me, become rulers over nations.'],
  [u'<span>\u05db\u05dc\u05e0\u05d5</span> <i>Kalno</i> <span>\u05db\u05dc\u05e0\u05d4 \u2550</span> \u201cKalneh\u201d (Gen. x. 10); for the names mentioned there (Gen. x.) are names of places called after their founders, like <span>\u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cEgypt.\u201d'],
  [u'<span>\u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05e2\u05d5\u05d1\u05d3\u05d9 \u05d0\u05dc\u05d9\u05dc \u2550 \u05dc\u05de\u05de\u05dc\u05db\u05d5\u05ea \u05d0\u05dc\u05d9\u05dc</span> \u201cTo the kingdoms of worshippers of idols.\u201d <span>\u05d5\u05e4\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd \u05de\u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>And their graven images of Jerusalem</i>.<sup>7</sup><i class="footnote">A. V., \u201cAnd whose graven images did excel them of Jerusalem.\u201d</i> Of the country surrounding Jerusalem, of the fortified towns of Judah, which were already in the hands of the Assyrian conqueror.'],
  [u'<i>Shall I not</i>, etc. This prophecy refers to Sennacherib, when he came to conquer Jerusalem.<sup>8</sup><i class="footnote">Ibn Ezra refers this passage to Sennacherib\u2019s expedition against Jerusalem Jerusalem was not conquered by him; comp. i. 8.</i>'],
  [u'<span>\u05d9\u05d1\u05e6\u05e2</span> <i>He will perform</i> (comp. Zach. iv. 9). <i>His work</i>. To bring the host of Sennacherib unto Zion. <i>The fruit of the stout heart of the king</i>. Comp. \u201cThe fruit of their thoughts\u201d (Jer. vi. 19).'],
  [u'<span>\u05e2\u05e9\u05d9\u05ea\u05d9</span> \u201cI have acted valiantly.\u201d <sup>9</sup><i class="footnote">A. V., \u201cI have done it.\u201d</i> Supply <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvalour.\u201d <span>\u05e0\u05d1\u05d5\u05e0\u05d5\u05ea\u05d9</span> <i>I am prudent</i>. Niphal of <span>\u05d1\u05d9\u05df</span>, verb <span>\u05d5\u05d0\u05e1\u05d9\u05e8 .\u05e2\u05f4\u05d9</span> \u201cAnd I was removing.\u201d Future for the imperfect;<sup>10</sup><i class="footnote">See chap. i., Note 43.</i> comp. <span>\u05d9\u05e2\u05e9\u05d5</span> \u201cthey made.\u201d Ps. cvi. 19. <span>\u05d5\u05e2\u05ea\u05d5\u05d3\u05ea\u05d9\u05d4\u05dd</span> <i>And their treasures</i>. Comp. <span>\u05d5\u05e2\u05ea\u05d3\u05d4</span> \u201cAnd prepare it\u201d (Prov. xxiv. 26); the possessions which man provides for himself for the days that are to come. <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> Although it is written with Aleph, this letter is pleonastic, and the word means \u201cstrong,\u201d \u201cmighty\u201d\u2014\u201cI subdued those that dwell in strong fortresses.\u201d<sup>11</sup><i class="footnote">This is against the accents, which join <span>\u05db\u05d1\u05f3\u05e8</span> with <span>\u05d5\u05d0\u05e1\u05d9\u05e8</span> and separate it from <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>; besides, the construction of the words, the adverb or object <span>\u05db\u05d0\u05d1\u05d9\u05e8</span> being placed before the verb <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd</span>, is very unusual; the regular order would be <span>\u05d9\u05d5\u05e9\u05d1\u05d9\u05dd \u05db\u05d1\u05d9\u05e8</span> According to I. E. <span>\ufb3b\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>; according to R. Moses Hakkohen <span>\ufb3b\u05b0\ufb2e\u05b7\ufb31\u05b4\u05d9\u05e8 \u2550 \ufb3b\u05b7\u05d0\ufb31\u05b4\u05d9\u05e8</span>.</i> According to R. Moses Hakkohen, who takes the <span>\u05d0</span> as radical\u2014comp. <span>\u05d0\u05d1\u05d9\u05e8</span> \u201cthe chief\u201d (1 Sam. xxi. 8)\u2014it means \u201clike a hero.\u201d'],
  [u'<span>\u05dc\u05d7\u05d9\u05dc</span> <i>The riches</i>. Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe wealth\u201d (Deut. viii. 17). <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Moving</i>. A transitive verb, governing the accusative. <span>\u05db\u05e0\u05e3</span> <i>Wing</i>. This figure is used because the nations have just been compared with eggs, and birds come from eggs.'],
  [u'<span>\u05d4\u05d2\u05e8\u05d6\u05df</span>. An instrument to cut with. Comp. <span>\u05e0\u05d2\u05e8\u05d6\u05ea\u05d9</span>, \u201cI have been cut.\u201d (Ps. xxxi. 23.) <i>Shall the axe</i>, etc. That is to say, It is God that has given the power to the Assyrians. <span>\u05de\u05e9\u05d5\u05d3</span>. Only one parallel is found to this word; <span>\u05d5\u05d9\u05e9\u05e8</span>, \u201cAnd he cut\u201d (1 Chr. xx. 3); it is derived from a verb <span>\u05e2\u05f4\u05e2</span> (<span>\u05e9\u05e8\u05e8</span>, \u201cto cut\u201d), after the form of <span>\u05de\u05bd\u05e2\ufb4b\u05d6</span>, \u201cstrength.\u201d <sup>12</sup><i class="footnote"><span>\u05de\u05b7\u05e9\ufb4b\u05e8</span> with Dagesh in <span>\u05e9</span> and Pathah under <span>\u05de\u05c7\u05e2\ufb4b\u05d6 ; \u05de</span> has long Kamez under <span>\u05de</span>, to compensate for the omission of the Dagesh, because the succeeding letter is a guttural.</i> Another figure is contained in the succeeding <span><sup>13</sup><i class="footnote">Ibn Ezra read <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>, while our editions have <span>\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>. Rashi seems also to have read <span>\u05d5\u05d0\u05ea</span>. I. E. does not at all explain the meaning of <span>\u05d0\u05ea</span>; he ignores it entirely as if <span>\u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> were the same as <span>\u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05d5\u05ea\u05e0\u05d5\u05e4\u05ea \u2550 \u05d5\u05de\u05e8\u05d9\u05de\u05d9\u05d5</span>.</i>.\u05d5\u05d7\u05e0\u05d5\u05e4\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5 \u05db\u05d4\u05e0\u05e4\u05ea \u05e9\u05d1\u05d8 \u2550 \u05db\u05d4\u05e0\u05d9\u05e3 \u05e9\u05d1\u05d8 \u05d5\u05d0\u05ea \u05de\u05e8\u05d9\u05de\u05d9\u05d5</span> \u201cIt is like the shaking of the rod; and this is principally the action of them that lift it up.\u201d <span>\u05db\u05d4\u05e8\u05d9\u05dd \u05de\u05d8\u05d4</span>. <i>As the lifting up of the staff</i>, which is done by the people, not by the wood.<sup>14</sup><i class="footnote">A. V., \u201cAs if the staff should lift up itself, as if it were no wood.\u201d</i>'],
  [u'<i>Among his fat ones, leanness</i>. This refers to the death of the nobles of Assyria, related 2 Chr. xxxii. 21. <span>\u05d9\u05b5\u05e7\u05b7\u05d3</span> <i>He</i> <i>will kindle</i>. Comp. <span>\u05d5\u05b7\u05d9\u05b5\u05e8\u05b7\u05d3</span>, \u201cAnd he came down\u201d (Ps. xviii. 10.)<sup>15</sup><i class="footnote">Verbs <span>\u05e4\u05f4\u05d9</span> of this class take as a rule a <i>Zer\xe9</i> in the second syllable of the future Kal; <i>e.g</i>., <span>\u05d9\u05b5\u05e6\u05b5\u05d0 \u05d9\u05b5\u05e8\u05b5\u05d3</span>, but occasionally Pathah, <i>e.g</i>. <span>\u05d5\u05b7\u05d9\u05c5\u05e8\u05b5\u05d3 \u05d9\u05b5\u05e7\u05b5\u05d3</span>.</i> <span>\u05d9\u05e7\u05d3</span>. <i>A burning</i>. A noun like <span>\ufb3b\u05b0\u05e4\u05c2\u05e8</span>, \u201choar frost\u201d (Ps. cxlvii. 16.)'],
  [u'<i>The light of Israel</i>. God. <i>Shall be a fire</i>. This refers to the angel that destroyed the Assyrian camp. <i>His thorns and his briers</i>. The wicked.'],
  [u'<i>And the glory of his forest and of his fruitful field</i>. A figure, signifying that his armies would be as numerous as the trees of the forest, and as the ears of a fruitful field. <i>Both soul and body</i>. He destroyed them as if it were by burning.<sup>16</sup><i class="footnote">Not only the soul, that is, the life, was destroyed, but also the whole body, as if it were entirely burnt, nothing being left.</i> <span>\u05de\u05b0\u05dd\ufb4b\u05dd</span>, <i>Destruction</i>.<sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i><sup>17</sup><i class="footnote">A.V. \u201cAs when a standard bearer fainteth.\u201d</i> A noun like <span>\u05d9\u05b0\u05e7\u05c2\u05d3</span>; it is not in the construct state. <span>\u05e0\u05d5\u05e1\u05e1</span>. <i>Wonderful</i>; appearing as a miracle (<span>\u05e0\u05b5\u05e1</span>).'],
  [u'<i>And the rest of the trees</i>, etc. There will escape but a few, whose number even a boy that has not yet had practice in counting, will be able to calculate and write down.'],
  [u'<i>That smote them</i>, the Assyrians. This verse shows, that many of the men of Judah conspired against their king.'],
  [u'<span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1</span>. <i>The remnant shall return</i>. This is the name of the prophet\u2019s son, which is to be explained now. Supply <span>\u05d9\u05e2\u05e7\u05d1</span>, after the first <span>\u05e9\u05d0\u05e8</span>. \u201cThe remnant of Jacob, that is Judah, will return;\u201d repeat likewise <span>\u05d9\u05e9\u05d5\u05d1</span> before <span>\u05d0\u05dc</span>: \u201cThe remnant of Jacob will return to the mighty God\u201d (comp. Prov. xxi. 14). The verse, if written in full, would run thus: <span>\u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1 \u05d0\u05dc \u05d0\u05dc \u05d2\u05d1\u05d5\u05e8 \u05e9\u05d0\u05e8 \u05d9\u05e2\u05e7\u05d1 \u05d9\u05e9\u05d5\u05d1,</span>. \u201cThe remnant of Jacob will return, the remnant of Jacob will return to the mighty God.\u201d <i>Mighty</i>, who is able to help them.'],
  [u'<i>For though</i>, etc. Although Israel should in those days be as numerous as the sand of the sea, only those that will return to God will remain; for destruction, which is decreed\u2014<span>\u05d7\u05e8\u05d5\u05e5</span>, \u201cdecreed;\u201d comp. <span>\u05d7\u05e8\u05e6\u05ea</span>, \u201cthou hast decreed\u201d (1 Kings xx. 40)\u2014by God, will come like a river, overflowing with righteousness.'],
  [u'<span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>. <i>A decree is made</i> by God.<sup>18</sup><i class="footnote">Supply the feminine noun <span>\u05e0\u05d6\u05e8\u05d4</span>, \u201cdecree,\u201d to the adj. <span>\u05e0\u05d7\u05e8\u05e6\u05d4</span>.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> <span>(</span>1 Kings xx. 40).'],
  [u'<i>Inhabitants of Zion</i>. All the other towns of Judah are already conquered. <i>He will smite thee</i>, in his thought.<sup>19</sup><i class="footnote">Because in reality he could not do it; his army was destroyed before Jerusalem.</i> <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d1\u05d3\u05e8\u05da</span> <i>On the way to Egypt</i>.<sup>20</sup><i class="footnote">A.V., \u201cAfter the manner of Egypt.\u201d</i> Sennacherib was then on his march to Egypt.'],
  [u'<span>\u05de\u05e2\u05d8 \u05de\u05d6\u05e2\u05e8</span>. <i>A very little</i>. Supply <span>\u05d1\u05d9\u05de\u05d9\u05dd</span>, \u201cof time.\u201d <i>And the indignation</i>, etc. And mine anger and wrath, on account of their great iniquities will all be spent. <span>\u05ea\u05d1\u05dc\u05d9\u05ea\u05dd</span>. <i>Their iniquities</i>. According to some, \u201ctheir destruction;\u201d comp. <span>\u05d1\u05dc\u05d5\u05ea\u05d9</span>, \u201cMy old age\u201d<sup>21</sup><i class="footnote"><span>\u05d7\u05d1\u05dc\u05d9\u05ea</span> is, according to the first explanation another form for <span>\ufb4a\u05b6\u05d1\u05b6\u05dc</span> (Lev. xx. 12); according to the second it is formed from <span>\u05d1\u05dc\u05d4</span>, \u201cto wither,\u201d as <span>\u05ea\u05db\u05dc\u05d9\u05ea</span>, from <span>\u05db\u05dc\u05d4</span>.</i> (Gen. xviii. 12). The form of the word is like that of <span>\ufb4a\u05b7\u05db\u05b0\u05dc\u05b4\u05d9\u05ea</span> (Ps. cxxxii. 32).'],
  [u'<span>\u05d5\u05db\u05de\u05db\u05ea \u05de\u05d8\u05d4\u05d5\u2550\u05d5\u05de\u05d8\u05d4\u05d5</span>. As he smote with his staff at the sea, when the water flowed back over the Egyptians. <i>So shall be lift up</i>. This refers to the defeat of Sennacherib, after which he returned to his own country disappointed.'],
  [u'<i>His burden</i>. The burden imposed by the King of Assyria. <i>Thy neck</i>. Judah\u2019s neck. <span>\u05d5\u05d7\u05d1\u05dc</span>. <i>And shall be destroyed</i>. Comp. <span>\u05d5\u05b0\u05d7\u05b4\ufb31\u05b5\u05dc</span>, \u201cAnd he will destroy\u201d (Eccl. v. 5). The yoke is broken, when the neck has become very fat; it is a figurative expression for, \u201cJudah will become mighty.\u201d'],
  [u'<span>\u05de\u05e2\u05d1\u05e8\u05d4</span>. \u201cThe passage,\u201d or the name of a place. <span>\u05dc\u05e0\u05d5</span>. <i>They have taken up their lodgings</i>. Comp. <span>\u05dc\u05dc\u05d5\u05df</span>, \u201cTo stay over night.\u201d (Gen. xxiv. 23.)'],
  [u'<span>\u05e6\u05d4\u05dc\u05d9</span>. <i>Lift up the voice</i>. Comp. <span>\u05de\u05e6\u05d4\u05dc\u05ea</span>, \u201cthe neighing of the horse\u201d (Jer. viii. 16.) <span>\u05d1\u05ea \u05d2\u05dc\u05d9\u05dd</span>. Name of a country. <span>\u05d1\u05ea</span> has here perhaps the same meaning as in <span>\u05d1\u05ea\u05be\u05e6\u05d9\u05d5\u05df</span>. (\u201cThe state of,\u201d \u201cthe people of.\u201d)'],
  [u'<span>\u05d4\u05d2\u05d1\u05d9\u05dd</span>. Name of a place; or \u201cpits;\u201d comp. <span>\u05d2\u05d5\u05d1\u05d0</span>, \u201cpit, in Chaldee.\u201d <span>\u05d4\u05e2\u05d9\u05d6\u05d5</span>. <i>They saved</i><sup>22</sup><i class="footnote">A.V., \u201cGather.\u201d</i> themselves or others of Israel; it is a transitive verb; comp. <span>\u05d4\u05e2\u05d6</span>, \u201cSave\u201d (Exod. ix. 19).'],
  [u'<i>And yet</i>, etc. There will yet come a day when he will stay in Nob.'],
  [u'<span>\u05de\u05e1\u05e2\u05e3</span> <i>Shall cut off the branches</i> (<span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>). Comp. <span>\u05dc\u05d0 \u05ea\u05e4\u05d0\u05e8</span> \u201cThou shalt not take off the crown\u201d (<span>\u05e4\u05d0\u05e8</span>, Deut. xxiv. 20); <span>\u05d5\u05e9\u05e8\u05e9\u05da</span> \u201cAnd he will take away thy root\u201d (Ps. lii. 7). <span>\u05e4\u05d0\u05e8\u05d4</span> <i>Bough</i>. Comp. <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cBranches\u201d (Ez. xvii. 6). <span>\u05d1\u05de\u05e2\u05e8\u05e6\u05d4</span> <i>With strength</i>.<sup>23</sup><i class="footnote">A.V., \u201cTerror,\u201d</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong.\u201d <i>And the high ones of stature shall be hewn down</i>, etc. The nobles shall be cut off.<sup>24</sup><i class="footnote">The addition of <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05db\u05d9</span> in the Hebrew text is a mere indication that the succeeding remark explains the propriety of the use of this figure; it is not the explanation of the conjunction <span>\u05d5</span>.</i>'],
  [u'<span>\u05d5\u05e0\u05e7\u05e3</span> <i>And he shall cut down</i>. <span>\u05e1\u05d1\u05db\u05d9</span> The trees that are thick with branches.<sup>25</sup><i class="footnote">A. V., \u201cThickets.\u201d</i> <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> <i>With the axe</i>,<sup>26</sup><i class="footnote">A. V., \u201cWith iron.\u201d</i> that is, by means of the angel.<sup>27</sup><i class="footnote">\u201cThe angel,\u201d that destroyed the Assyrian host before Jerusalem.</i> <i>And Lebanon</i>, etc. The princes, that are compared with the trees of the Lebanon, shall fall. <span>\u05d1\u05d1\u05e8\u05d6\u05dc \u05d0\u05d3\u05d9\u05e8 \u2550 \u05d1\u05d0\u05d3\u05d9\u05e8</span> \u201cBy a mighty axe;\u201d<sup>28</sup><i class="footnote">A. V., \u201cBy a mighty one.\u201d</i> <span>\u05d1\u05e8\u05d6\u05dc</span> is to be supplied from the preceding <span>\u05d1\u05d1\u05e8\u05d6\u05dc</span> \u201cwith the axe.\u201d']],
 [[u'The majority of commentators apply this chapter to the Messiah, as if the prophet said, The Assyrian army, which is now attacking Jerusalem, will perish; but besides this partial deliverance, a time of complete redemption will come for Jerusalem. R. Moses Hakkohen refers the chapter to Hezekiah, on account of its being the continuation of the prophecy recorded in the preceding chapter.<sup>1</sup><i class="footnote">Ibn Ezra does not directly decide in favour of either opinion, but tries throughout the chapter to show that both views can be fairly upheld. The connection with the preceding chapter, however, which is to recommend the view of R. Moses Hakkohen, is a very feeble support, since the transition from momentary relief to the lasting Messianic redemption, even in one and the same chapter, would be quite natural.</i>'],
  [u'<span>\u05d7\u05d8\u05e8</span> <i>Rod</i>. Comp. <span>\u05d7\u05d5\u05d8\u05e8\u05d0</span>, the Chald\xe6an translation of <span>\u05d2\u05d6\u05e2 .\u05de\u05d8\u05d4</span> Seed.<sup>2</sup><i class="footnote">A. V., \u201cThe stem.\u201d Ibn Ezra does not give the derivation of the word; in the three passages of the Bible where it occurs, it can be translated either \u201cstem,\u201d or \u201cseed.\u201d</i> <span>\u05e0\u05e6\u05e8</span> <i>Branch</i>. Comp. xiv. 19. <i>And there shall come forth</i>, etc. Hezekiah was very young at the time of this prophecy.<sup>3</sup><i class="footnote">Comp. ix., note 9.</i>'],
  [u'<span>\u05d5\u05e0\u05d7\u05bd\u05d4</span> <i>And shall rest</i>. Comp. <span>\u05d5\u05e9\u05d1\u05bd\u05d4</span> (Lev. xxiii. 13), \u201cAnd she shall return.\u201d It is a verb <span><sup>4</sup><i class="footnote">The rule is that the third person feminine past Kal of verbs <span>\u05e2\u05f4\u05d5</span> has the accent on the first syllable, but with Vav conversive on the second.\u2014I.E. means perhaps to say that <span>\u05d5\u05e0\u05d7\u05d4</span> is derived from <span>\u05e0\u05d5\u05d7</span>, not from <span>\u05d9\u05e0\u05d7</span>.</i>.(\u05e0\u05d5\u05d7) \u05e2\u05f4\u05d5</span> <i>The spirit of the Lord</i>, that is, <i>the spirit of wisdom and understanding</i>, such as, <i>e.g.</i>, was assigned to Joshua (Deut. xxxiv. 9). <i>And might</i>. Hezekiah was mighty, as stated (2 Kings xx. 20).'],
  [u'<span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> <i>And his enquiry</i>.<sup>5</sup><i class="footnote">A.V. \u201cAnd shall make him of quick understanding.\u201d\u2014I. E. derives <span>\u05d5\u05d4\u05e8\u05d9\u05d7\u05d5</span> from <span>\u05d4\u05e8\u05d9\u05d7</span>, \u201cto smell,\u201d and explains why this verb has been chosen to signify \u201cto enquire,\u201d or \u201cto investigate properly.\u201d</i> The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him \u201cby his piety;\u201d he will not judge according to what he seems to see or to hear, because the testimony of the witnesses<sup>6</sup><i class="footnote">\u201cThe witnesses,\u201d is either to be taken literally and referred to \u201cto hear\u201d alone, or figuratively signifying \u201cthe eye,\u201d and \u201cthe ear,\u201d and referred to both \u201cto see,\u201d and \u201cto hear.\u201d</i> might be false.'],
  [u'The rebuking and judging mentioned in this verse are privileges of royalty. <i>And he will judge the poor with justice</i>. According to the rule, \u201cNeither shalt thou countenance the poor in his cause\u201d (Exod. xxxiii. 3). <span>\u05d1\u05d9\u05d5\u05e9\u05e8 \u2550 \u05d1\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cWith equity.\u201d <span>\u05dc\u05e2\u05e0\u05d5\u05d9 \u05d0\u05e8\u05e5</span> <i>The meek of the earth</i>. The good. <i>With the rod of his mouth</i>. With his mouth, which is, as it were, a rod for the wicked.'],
  [u'<i>And righteousness shall be</i>, etc. And uprightness will never depart from him in all his doings.'],
  [u'<i>The wolf shall dwell</i>, etc. The peace that will be in his days is now figuratively described. <span>\u05d5\u05de\u05e8\u05d9\u05d0</span> I have already explained (i. 11); it is a species of cattle, the fat of which is forbidden.<sup>7</sup><i class="footnote">See c. 1, note 27.</i>'],
  [u'<span>\u05e4\u05e8\u05d4</span> The large cattle; the younger of the breed is called <span>\u05e2\u05d2\u05dc</span> (ver. 6). Some assert that the female of cattle is stronger than the male.<sup>8</sup><i class="footnote">This remark of I. E. is perhaps to explain, why the feminine form <span>\u05e4\u05e8\u05d4</span> is used with the masculine <span>\u05e8\u05d1</span> for the whole species.</i> <i>Shall eat straw</i>. As if his nature had changed, and he would no more, in seeking prey, inflict suffering upon others.'],
  [u'<span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> <i>And shall play</i>. In this sense the word has always the reduplication. <span>\u05d7\u05d5\u05e8</span> The aperture of the nose or mouth. <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> The eye, which receives the light.<sup>9</sup><i class="footnote"><span>\u05d7\u05d5\u05e8</span> and <span>\u05de\u05d0\u05d5\u05e8\u05ea</span> are usually explained as the holes from which the animals mentioned in this verse come forth. A. V., \u201cHole,\u201d \u201cDen.\u201d</i> <span>\u05d4\u05d3\u05d4</span> He stretches forth; <span>\u05d4</span> perhaps for <span>\u05d9</span>. Comp. <span>\u05d9\u05b0\u05e8\ufb35</span> \u201cstretch forth\u201d (Jer. 1. 14); or it is hapax legomenon.<sup>10</sup><i class="footnote">According to the first explanation <span>\u05d4\u05d3\u05d4</span> is not hap. leg., although no other instance of the word is found in the Bible, because several examples are found of <span>\u05d9\u05d3\u05d4</span>, which is considered to be same as <span>\u05d4\u05d3\u05d4</span>.</i>'],
  [u'<i>They shall not hurt</i>, etc. The asp and cockatrice will do no harm, as if all Palestine were full of the knowledge of the Lord; for it is an acknowledged fact, that he who knows the Lord will never destroy, but always build and improve. <span>\u05db\u05de\u05d9\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd \u2550 \u05db\u05de\u05d9\u05dd \u05dc\u05d9\u05dd \u05de\u05db\u05e1\u05d9\u05dd</span> \u201cKnowledge will increase, like the water which covers the sea.\u201d The water is never stopped, so knowledge will continually make progress.'],
  [u'<i>To him shall nations seek</i>. \u201cTo him,\u201d that is, to Messiah, \u201cshall nations seek,\u201d that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen,<sup>11</sup><i class="footnote">That this chapter refers to King Hezekiah, not to Messiah.</i> this verse may predict the circumstances which would accompany the miracle of the sun; comp. \u201cthe princes of Babylon, who sent unto him to enquire of the wonder\u201d (2 Chron. xxxii. 31). <span>\u05d1\u05db\u05d1\u05d5\u05d3 \u2550 \u05db\u05d1\u05d5\u05d3</span> \u201cWith honour;\u201d comp. <span>\u05d1\u05d1\u05d9\u05ea \u2550 \u05d1\u05d9\u05ea</span> \u201cin the house\u201d (2 Kings xviii. 15).'],
  [u'<i>The second time</i>, with regard to the deliverance from Egypt. This verse may be taken as a proof<sup>12</sup><i class="footnote">According to the view \u201cof the majority of commentators\u201d mentioned in the beginning of this chapter. The general redemption of Israel, as predicted in this verse, did not take place in the days of Hezekiah; for the ten tribes remained in exile.</i> that the prophet in the whole passage refers to the Messianic period; for the restoration during the second temple was not. complete,<sup>13</sup><i class="footnote">The deliverance of Judah from the Assyrian invasion in the days of Hezekiah did not correspond to the promise given in this and the following verses.</i> since not all the tribes, and not even all the men of Judah, returned to Palestine. He who refers the chapter to Hezekiah finds in this verse the description of the return of the people<sup>14</sup><i class="footnote">In consequence of the Assyrian invasion, a great many of the Israelites seem to have left Palestine, in order to avoid the miseries and dangers of war and foreign occupation.</i> to Palestine, when they found that Jerusalem had escaped uninjured, and that Sennacherib had died after the loss of the greater part of his army.<sup>15</sup><i class="footnote">This is not quite in accordance with xxxvii. 36; there it is said that <i>all</i> his men died, but I. E. in his commentaries frequently remarks that <span>\u05db\u05dc</span> \u201call,\u201d is not to be taken literally. Compare I. E. on Ex. xvi. 6.</i>'],
  [u'<i>And He shall set up an ensign</i>. God will, as it were, lift up a banner among all nations, in order that the Israelites should see it and return to their land. <i>Israel</i>. The ten tribes,<sup>16</sup><i class="footnote">I. E. fails to show how he can explain the return of the ten tribes, according to the opinion of R. Moses Hakkohen, who says that the whole chapter refers to Hezekiah.</i> for Judah is mentioned separately.'],
  [u'<i>The envy also of Ephraim</i>, etc. Ephraim will not be jealous, that Messiah will be of the tribe of Judah; or, if Hezekiah be the person here indicated, that his kingdom will be strengthened. <i>And the adversaries of Judah</i>. The enemies of Israel generally;<sup>17</sup><i class="footnote"><span>\u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> must be supplied in the text; the phrase <span>\u05e9\u05d5\u05e0\u05d0\u05d9\u05d4\u05dd \u05e9\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc</span> is a phrase often met with in the Talmud and the Midrash. It is perhaps omitted by the carelessness of the copyist. Without this interpolation the remark of I. E. remains without sense.</i> if the prophecy refers to Hezekiah, Aram<sup>18</sup><i class="footnote">Aram is named as the ally of Israel against Judah.</i> is to be understood. <i>Shall not vex Ephraim</i>, by taking revenge for their hostilities in the days of Pekah.'],
  [u'<span>\u05d5\u05e2\u05e4\u05d5</span> According to some, \u201cAnd they will spread;\u201d<sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i><sup>19</sup><i class="footnote">A. V. \u201cThey shall fly,\u201d \u201cflying.\u201d</i> comp. <span>\u05de\u05d2\u05dc\u05d4 \u05e2\u05c1\u05e4\u05d4</span> \u201cA roll that was spread\u201d  (Zach. v. 1). According to R. Moses Hakkohen it is hapax legomenon, and means \u201cthey will rest.\u201d <span>\u05e4\u05dc\u05e9\u05ea\u05d9\u05dd</span> Supply <span>\u05de\u05e7\u05d5\u05dd</span> or <span>\u05d0\u05e8\u05e5</span> \u201cThe place,\u201d or \u201cthe land\u201d of the Philistines. <i>Toward the west</i>. The Philistines dwelt in the west of Palestine. <i>Them of the east</i>. The Syrians. <i>They shall lay their hand upon Edom and Moab</i>, in order to spoil them. <span>\u05de\u05e9\u05de\u05e2\u05ea\u05dd</span>. Supply <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05d0\u05dc</span> or <span>\u05d9\u05e1\u05d5\u05e8\u05d5 \u05ea\u05d7\u05ea</span> \u201cWill come under their supremacy.\u201d'],
  [u'<span>\u05d5\u05d4\u05d7\u05e8\u05d9\u05dd</span> <i>And shall utterly destroy</i>. Comp. <span>\u05d7\u05e8\u05dd</span> \u201cdoomed to destruction\u201d (Lev. xxvii. 29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. <span>\u05d1\u05e2\u05d9\u05dd</span> Hapax legomenon. <span>\u05dd</span> is part of the root. The meaning of the word is, \u201cwith strength.\u201d Those that compare it with <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df \u05d1\u05e2\u05d9\u05d5</span> (xxi. 12) have no knowledge in grammar.<sup>20</sup><i class="footnote">The root of <span>\u05d1\u05e2\u05d9\u05d5</span> is <span>\u05d1\u05e2\u05d4</span>, while in <span>\u05d1\u05e2\u05d9\u05dd</span> the <span>\u05d1</span> is a preposition, and <span>\u05e2\u05d9\u05dd</span> \u201cstrength\u201d is the root.</i> <span>\u05d4\u05e0\u05d4\u05e8</span> The Nile.<sup>21</sup><i class="footnote"><span>\u05d4\u05e0\u05d4\u05e8</span> \u201cThe river\u201d is frequently used as a proper noun for <span>\u05e4\u05b0\u05e8\u05c7\u05ea</span> \u201cEuphrates;\u201d so also in this verse, according to Rashi. But \u201cthe tongue of the Egyptian sea\u201d being mentioned before, it is not impossible that \u201cthe river\u201d refers to the Nile.</i> <span>\u05d5\u05d4\u05d3\u05e8\u05d9\u05da</span> <i>And make go over</i>. It is a verb with two accusatives.<sup>22</sup><i class="footnote">\u201cMen\u201d and \u201criver.\u201d</i>'],
  [u'<i>And there shall be an highway</i>, etc. This verse explains the purpose of the \u201cutter destruction\u201d and \u201csmiting\u201d (ver. 15). <i>As it was to Israel</i>, etc. This refers to the dividing of the Red Sea at the Exodus from Egypt.']],
 [[u'<i>And thou shalt say</i>. The second person refers to the Israelites, who returned home. <span>\u05db\u05d9</span> <i>Though</i>. Comp. <span>\u05db\u05d9 \u05d7\u05d8\u05d0\u05ea\u05d9 \u05dc\u05da \u05e8\u05e4\u05d0\u05d4 \u05e0\u05e4\u05e9\u05d9</span> \u201cHeal my soul, although I have sinned against thee\u201d (Ps. xli. 5).'],
  [u'<span>\u05d4\u05e0\u05d4 \u05d0\u05dc \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span> The God of my salvation is with me,<sup>1</sup><i class="footnote">A. V. \u201cGod is my salvation.\u201d</i> and therefore <span>\u05d0\u05d1\u05d8\u05d7</span> \u201cI will dwell in safety.\u201d<sup>2</sup><i class="footnote">A. V. \u201cI trust.\u201d</i> The explanation of <span>\u05d9\u05d4</span>, the half of the name of God, will be found in the Book of Psalms,<sup>3</sup><i class="footnote">In his Commentary on Ps. cxviii. 17, I. E. explains <span>\u05d5\u05d6\u05de\u05e8\u05ea</span>, but not the meaning of <span>\u05d9\u05d4</span>. He intended perhaps to do it on Ps. lxviii. 5, to which verse he refers also in his commentary on Isaiah xxvi. 4. It is, however, explained, Ex. iii. 15, and Sefer Hashem, c. 8.</i> and of <span>\u05d6\u05de\u05e8\u05ea</span> in the Pentateuch (Exod. xv. 2).'],
  [u'<i>And you will draw water</i>. By this figure the prophet indicates that they will rejoice exceedingly, as the thirsty rejoices when he draws water.'],
  [u'<i>And you shall say</i> one to the other. <span>\u05e7\u05e8\u05d0\u05d5</span> Call aloud. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea\u05d9\u05d5</span> His deeds.'],
  [u'<span>\u05d6\u05de\u05e8\u05d5</span> <i>Sing</i>. Comp. <span>\u05d6\u05de\u05e8\u05ea</span> \u201cthe best fruit\u201d (Gen. xliii. 11). Lit. \u201cGive the best and choicest thing.\u201d <span>\u05de\u05d5\u05d3\u05e2\u05ea</span> <i>Known</i>. Participle Hophal. <span>\u05e0\u05d0\u05d5\u05ea</span> <i>Excellent thing</i>. Feminine, as seen by the affix <span><sup>4</sup><i class="footnote">It agrees therefore with the feminine <span>\u05de\u05d5\u05d3\u05e2\u05ea \u05d6\u05d0\u05ea</span> \u201cthis is known.\u201d</i>.\u05ea</span>'],
  [u'<i>Cry out</i>, etc. It is right, that thou, O Zion, shouldst lift up thy voice, for God is in thy midst.']],
 [[u'The fall of Babylon is recorded after the ruin of Assyria, because it was Babylon that conquered Assyria.<sup>1</sup><i class="footnote">According to Ktesias, the Babylonians under Nabopolassar, with the Medes under Cyaxares, captured and destroyed Nineveh about 606 <small>B.C.</small></i>'],
  [u'<span>\u05e0\u05e9\u05e4\u05d4</span> <i>High</i>. According to some related to <span>\u05e0\u05b6\u05e9\u05b6\u05c1\u05e3</span> (v. 11) \u201cdimness;\u201d<sup>2</sup><i class="footnote"><span>\u05d4\u05d3 \u05e0\u05e9\u05e4\u05d4</span> Lit. \u201cdark mountain,\u201d that is, a high mountain, the summit of which seems to be dark.</i> more correctly it may be compared with <span>\u05e9\u05b0\u05c1\u05de\u05c7\u05d9\u05c5\u05dd</span> \u201cheights\u201d (xli. 18), <span>\u05e0</span> in that case being the characteristic of the Niphal; in both cases it means \u201chigh;\u201d or the word must be considered as hap. leg. <i>For them</i>. For those that come to attack Babylon. <i>That they may go into the gates of the nobles</i>. They shall come and march at once into the country; they will undoubtedly conquer it.'],
  [u'<i>I</i>. God is speaking. <span>\u05dc\u05de\u05e7\u05d3\u05e9\u05d9</span> \u201cThose that are appointed by me for the purpose.\u201d <sup>3</sup><i class="footnote">A. V., \u201cMy sanctified ones.\u201d</i> <i>That rejoice in my highness</i>. \u201cThat are glad to show my might,\u201d or, \u201cwhom I caused to rejoice in the power I gave them.\u201d'],
  [u'<span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span> <i>A resounding voice</i>.<sup>4</sup><i class="footnote">A. V., \u201cThe noise of a multitude.\u201d</i> It is the nature of mountains to echo the sound of words uttered by any person, and this echo is alluded to by the expression <span>\u05e7\u05d5\u05dc \u05d4\u05de\u05d5\u05df</span>. The root of <span>\u05d4\u05de\u05d5\u05df</span> is <span>\u05d4\u05de\u05d4</span> \u201cresound;\u201d comp. <span>\u05d4\u05d5\u05de\u05d4</span> \u201cbeing in an uproar\u201d (1 Kings i. 41). The prophet explains also what this noise among the kingdoms of the heathen people signifies; Cyrus, the king of Persia, and Darius, the king of Media, became allies in a war against Babylon; this is distinctly stated in Daniel.<sup>5</sup><i class="footnote">The passages referred to are : \u201cThe kingdom is divided, and given to the Medes and Persians\u201d (Dan. v. 28), \u201cAnd Darius, the Mede, took the kingdom, being about threescore and two years old\u201d (ib. vi. 1.) On the latter verse I. E. remarks, \u201cIt is known that Cyrus took Babylon, as stated in Isaiah; Cyrus is therefore called the king of Babylon\u201d (Ezra v. 13), \u201cbut Darius the Mede, his father-in-law, was, as we learn from the history of Persia and Media, his ally, and was made by him viceroy of Babylon.\u201d \u201cThey were both kings of Babylon at the same time, but it was by order of Cyrus, the king of kings, that the Jews returned to Jerusalem after the fall of Babylon.\u201d</i> <span>\u05de\u05e4\u05e7\u05d3</span> \u201cHe is appointing officers,\u201d or, \u201che is causing to number;\u201d comp. <span>\u05e4\u05e7\u05d5\u05d3\u05d9\u05dd</span> \u201cnumber. The word <span>\u05de\u05e4\u05e7\u05d3</span> governs two accusatives.<sup>6</sup><i class="footnote">According to the first explanation, <span>\u05de\u05e4\u05e7\u05d3</span> is a denominative from <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer;\u201d according to the second it is derived from <span>\u05e4\u05e7\u05d3</span> \u201cto number.\u201d <span>\u05de\u05e4\u05e7\u05d3\u05d9\u05dd</span> in the Hebrew text is probably a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea \ufb44\u05b0\u05e7\u05bb\u05d3\u05b4\u05d9\u05dd</span>.</i>'],
  [u'<i>They come from a far country</i>. They come from the country of Elam.<sup>7</sup><i class="footnote">The Elam mentioned by I. E. cannot be the Elam of Dan. viii. 2, the Persian province with the capital Susa, which is in the immediate neighbourhood of Babylonia, and by no means more entitled to be called \u201ca far country\u201d with regard to Babylon than Media, named in this same chapter (ver. 17.) The remark of I. E. is probably based on Is. xxi. 2, \u201cGo up, Elam,\u201d &amp;c. and he seems to suppose that there was, besides the west Persian province Elymais, including Susiana, Dan. viii. 2, another Elam or Elymais, an independent state in the north and east of Media and Persia (comp. Jer. xlix. 34, Ez. xxxii. 24). The Elamites, warlike Semitic tribes (comp. Gen. xiv. 1, x. 22), had spread over the whole of the country between the Caspian Sea and the Persian Gulf, and left here and there traces of their conquests. Hence the Elymais, in the west of Persia, and another Elymais, in the north of Media; hence the great uncertainty and discrepancy among the ancient geographers and historians concerning the extent and position of Elymais. (See Smith\u2019s Dict. of Greek and Rom. Geogr. <i>sub voce</i> Elymais; Niebuhr, Assur and Babel, p. 382, ff.)</i> <i>From the end of heaven</i>. As if they came from the extremity of heaven; that is, they come from a great distance. <i>The Lord cometh</i>. The decrees of the Lord are coming, they will soon be fulfilled. <i>And the weapons of His indignation</i>. Persia and Media.'],
  [u'<span>\u05de\u05e9\u05d3\u05d9</span> <i>From the Almighty</i>. \u201cThis destruction shall come from the Almighty, and who shall be able to prevent it?\u201d According to others: \u201cFrom a destroying hero\u201d <span>(\u05e9\u05d5\u05d3\u05d3 \u2550 \u05e9\u05d3\u05d9)</span>, but the former explanation is the right one.<sup>8</sup><i class="footnote">The second explanation is rejected, probably because there is no instance of <span>\u05e9\u05d3\u05d9</span> being used in that sense.</i>'],
  [u'<i>All hands</i>, viz., of the Babylonians.'],
  [u'<span>\u05e4\u05e0\u05d9 \u05dc\u05d4\u05d1\u05d9\u05dd</span> <i>A face of flames</i>. A face burnt by the intensity of the pains. According to others: \u201cThe face of the Lehabim;\u201d<sup>9</sup><i class="footnote">Comp. Genesis x. 13.</i> \u201cLehabim\u201d being the name of a nation similar to the Ethiopians.'],
  [u'<span>\u05d0\u05db\u05d6\u05e8\u05d9</span> <i>Cruel</i>. The <span>\u05d9</span> is paragogic, as in <span><sup>10</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> is not of the same kind as that in <span>\u05d0\u05db\u05d6\u05e8\u05d9</span>, as stated by I. E. himself (Moznaim, On the Hirek); in his commentary on Lev. xvi. 21, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> as an instance of an adjective with <span>\u05d9\u05d5\u05f4\u05d3 \u05dc\u05d4\u05ea\u05d9\u05d7\u05e1</span>, a formative <span>\u05d9</span> to indicate \u201crelation.\u201d In his Safah Berurah (p. 29), however, he quotes <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> and <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> as two instances of the paragogic <span>\u05d9\u05d5\u05f4\u05d3 \u05e0\u05d5\u05e1\u05e3</span>) <span>\u05d9</span>). This discrepancy seems to have its origin in the use of the word <span>\u05e0\u05d5\u05e1\u05e3</span> \u201cadditional\u201d in two different meanings, (<i>a</i>) \u201cnot radical but formative;\u201d (<i>b</i>) \u201cnot essential but superfluous.\u201d</i> \u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 27). <i>The land</i>, viz., of the Chald\xe6ans.'],
  [u'<span>\u05d5\u05db\u05e1\u05d9\u05dc\u05d9\u05d4\u05dd</span> According to some, <span>\ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc</span> is the name of the star which is nearest to the south pole, at the sight of which the camels die.<sup>11</sup><i class="footnote">The star near the south pole is seen by the inhabitants of the northern hemisphere only in the midst of the summer, when the camels are exposed to the greatest heat. The name of the star is, according to I. E. (on Amos v. 8) \u201cEdom\u201d in Hebrew, \u201cSahil\u201d in Arabic; it is now known by the name \u201cKanopus.\u201d</i> My opinion is<sup>12</sup><i class="footnote">Concerning the four constellations mentioned in the Bible <span>\u05d7\u05b7\u05d3\u05b0\u05e8\u05b5\u05d9 \u05ea\u05b5\u05d9\u05de\u05c7\u05df \u05e2\u05c7\u05e9\u05c1 \ufb3b\u05b0\u05e1\u05b4\u05d9\u05dc \ufb3b\u05b4\u05d9\u05de\u05c7\u05d4</span> (Amos v. 4, Job ix. 9, xxxviii. 31), I. E. gives the following explanation: <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> Kanopus and the stars round him; <span>\u05e2\u05e9</span> the Great Bear; <span>\u05db\u05e1\u05d9\u05dc</span> the Heart of the Scorpion; <span>\u05db\u05d9\u05de\u05d4</span> the left eye of the Taurus. (In his Kele Nehosheth, a description of an astronomical instrument and its use, <span>\u05db\u05d9\u05de\u05d4</span> is identified with \u201cAlgadia,\u201d or the \u201cHaedi\u201d in the Auriga.) These four constellations occupy, according to I. E. the four most important spots of the celestial sphere; namely, <span>\u05e2\u05e9</span> is near the north pole; <span>\u05d7\u05d3\u05e8\u05d9 \u05ea\u05d9\u05de\u05df</span> near the south pole; <span>\u05db\u05e1\u05d9\u05dc</span> near the south equinoctial point; <span>\u05db\u05d9\u05de\u05d4</span> near the north equinoctial point. At present, however, the latter two are not near the mentioned points, because of the eastward motion of the Zodiac, which amounts in a hundred years nearly to one degree and a half.</i> that <span>\u05db\u05e1\u05d9\u05dc</span> is the \u201cHeart of the Scorpion constellation;\u201d it is, however, possible that <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> in this verse\u2014comp. <span>\ufb3b\u05b0\u05e1\u05c7\u05dc\u05b4\u05d9\u05dd</span> \u201cflanks\u201d (Lev. iii. 4)\u2014signifies the stars near the poles.<sup>13</sup><i class="footnote">This derivation is also mentioned, and, as it seems, adopted by I. E. in his commentary on Lev. (iii. 4.) A distinction is therefore to be made between the singular <span>\u05db\u05e1\u05d9\u05dc</span> \u201cthe Heart of the Scorpion,\u201d and the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span> \u201cthe stars on the sides or flanks\u201d of the two poles, hinted at in the dual form of the preceding <span>\u05e9\u05c7\u05c1\u05de\u05b7\u05d9\u05c5\u05dd</span>. (Comp. I. E., Sefer hashem, c. 1.)</i> R. Jonah remarks that there is only one star named <span>\u05db\u05e1\u05d9\u05dc</span>, and that here, in the plural <span>\u05db\u05e1\u05d9\u05dc\u05d9\u05dd</span>, other stars are included; comp. <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201cthe houses of ivory\u201d (Am. iii. 15).<sup>14</sup><i class="footnote">R. Jonah is here not censured so severely as in the commentary on Amos iv. 15. I. E. says there\u2014of course only for the sake of a play of words, in which he frequently indulges, not with the intention to offend\u2014<span>\u05d4\u05d5\u05d0 \u05d1\u05e9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05d4\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d5\u05d4\u05d5\u05d0 \u05d0\u05d7\u05d3 \u05de\u05d4\u05dd \u05d0\u05dd \u05db\u05e1\u05d9\u05dc \u05d0\u05d7\u05d3</span>. R. Jonah thinks that there was only one house of ivory in the days of Amos, namely the one built by king Ahab (1 Kings xxii. 39), because no mention is made of any other such house. The plural <span>\u05d1\u05ea\u05d9 \u05d4\u05e9\u05df</span> \u201chouses of ivory\u201d must, according to his opinion, include houses which were not of ivory. This opinion is justly\u2014though too harshly\u2014rejected by I. E.</i> <span>\u05d9\u05c7\u05d4\u05b5\ufb3c\ufb35</span> <i>They will let shine</i>.<sup>15</sup><i class="footnote">A. V. \u201cWill shine.\u201d</i> Its form is like that of <span>\u05d5\u05b7\u05d9\u05c7\u05d7\u05b5\ufb3c\ufb35</span> \u201cand they began\u201d (Judg. xx. 31). Its root is <span>\u05d4\u05dc\u05dc</span>, and it is a transitive verb; comp. <span>\u05d1\u05d4\u05dc\u05d5 \u05d2\u05e8\u05d5</span> \u201cwhen he lights his candle\u201d (Job xxix. 3).<sup>16</sup><i class="footnote">A. V. \u201cWhen his candle shined.\u201d</i> <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7</span> <i>Shall cause to shine</i>. Likewise a transitive verb, as proved by <span>\u05d9\u05b7\ufb32\u05b4\u05d9\u05d4\u05b7 \u05d7\u05c7\u05e9\u05b0\u05c1\ufb3b\u05b4\u05d9</span> \u201cHe will enlighten my darkness\u201d (Ps. xviii. 29).'],
  [u'<i>The world</i>. Cyrus conquered many countries, as he says; \u201cAll the kingdoms of the earth the Lord, the God of heavens, hath given me\u201d (Ezr. i. 2).'],
  [u'<span>\u05d0\u05d5\u05e7\u05d9\u05e8</span> <i>I will make precious</i>. A transitive verb; it is Hiphil of <span>\u05d9\u05e7\u05e8</span> \u201cto be precious;\u201d comp. <span>\u05d4\u05d5\u05e7\u05e8 \u05e8\u05d2\u05dc\u05da</span> \u201cWithdraw (lit.: make rare) thy foot\u201d (Prov. xxv. 17). <i>A man</i>. The male population, which will perish in war.'],
  [u'<i>Therefore I will shake</i> <i>it</i>, etc. A figurative expression for \u201cthe fugitive will nowhere find rest.\u201d'],
  [u'<i>And it will be</i>. And the army of the Chald\xe6ans will be <span>\u05de\u05ad\ufb33\u05c7\u05d7</span> <i>chased</i>, by the pursuers. <span>\u05de\u05bb\ufb33\u05c7\u05d7</span> is participle Hophal, like <span>\u05de\u05d5\u05e7\u05d8\u05e8</span> \u201cburnt\u201d<sup>17</sup><i class="footnote">A. V. \u201cIncense.\u201d</i> (Mal. i. 11 ) <span>\u05de\u05bb\ufb32\u05c7\u05e9\u05c1</span> \u201coffered\u201d (ibid.) <span>\u05de\u05bb\ufb46\u05c7\u05d1</span> \u201cset up\u201d (Gen. xxviii. 12).'],
  [u'<i>He will be pierced</i>. He will find no mercy. <span>\u05e0\u05e1\u05e4\u05d4</span> <i>That is joined</i>. Participle Niphal.<sup>18</sup><i class="footnote">The participle Niphal is called by I. E. \u201cadjective\u201d (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>). Comp. Zahoth, On the Niphal.</i>'],
  [u'<span>\u05ea\u05e9\u05d2\u05dc\u05e0\u05d4</span> <i>They will be ravished</i>. It is read <span>\u05ea\u05e9\u05db\u05d1\u05e0\u05d4</span> by euphemism.<sup>19</sup><i class="footnote"><span>\u05e9\u05e0\u05dc</span> had originally a loss offensive meaning. Comp. <span>\u05e9\u05c1\u05b5\u05d2\u05b6\u05dc</span> \u201cwife,\u201d \u201cqueen.\u201d (Ps. xlv. 10.); but in the course of time it became a more common and vulgar expression; the Massorites recommended therefore to replace this verb by the less offensive <span>\u05e9\u05d1\u05d1</span> \u201cto lie,\u201d but only in reading; the written text was of course not altered by them.</i>'],
  [u'<i>The Medes</i>, who are the most cruel people. <i>They shall not regard silver</i>, as being of any value; they shall only desire to slaughter.'],
  [u'<span>\u05ea\u05e8\u05d8\u05e9\u05e0\u05d4</span> They shall dash to pieces.'],
  [u'<i>And Babylon, the glory of kingdoms</i>. And Babylon that <small>HAS BEEN</small> the glory of kingdoms; comp. <span>\u05d4\u05d1\u05d9\u05ea \u05d4\u05d6\u05d4 \u05d9\u05d4\u05d9\u05d4 \u05e2\u05dc\u05d9\u05d5\u05df</span> \u201cthis house which will <small>HAVE BEEN</small> high\u201d (1 Kings ix. 8).<sup>20</sup><i class="footnote">The point of comparison seems to be the different use made of the future tense in two successive parts of the same verse. In the verse of the Book of Kings referred to, <span>\u05d9\u05d4\u05d9\u05d4</span> is used for the past, while <span>\u05d9\u05e9\u05d5\u05dd</span> is a proper future; (in the corresponding passage of 2 Chron. vii. 21, <span>\u05d9\u05d4\u05d9\u05d4</span> is replaced by <span>\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4</span>). Here even the same word <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> is used once as a past and once as a future.</i>'],
  [u'<span>\u05dc\u05d0 \u05ea\u05e9\u05d1</span> It shall not be inhabited. <span>\u05d9\u05d4\u05dc</span> <i>Shall pitch his tent</i>. <span>\u05d9\u05d0\u05d4\u05dc \u2550 \u05d9\u05d4\u05dc</span> Comp. <span>\u05de\u05d0\u05d6\u05d9\u05df \u2550 \u05de\u05d6\u05d9\u05df</span> \u201clistening\u201d (Prov. xvii. 4). <span>\u05e2\u05e8\u05d1\u05d9</span> <i>The Arabian</i>. The word has here the same meaning as <span>\u05e2\u05e8\u05d1</span> Jer. xxv. 22 and Is. xxi. 3. Even the Arabian, who is accustomed to move from place to place, will not pitch his tent there.'],
  [u'<span>\u05e6\u05f2\u05dd</span> \u201cBeasts that dwell in the desert\u201d <span>\u05d0\u05d5\u05d7\u05d9\u05dd .(\u05e2\u05b4\u05d9\u05c7\u05d4)</span> hap. leg. \u201cBeasts at whose sight everyone is terrified.\u201d<sup>21</sup><i class="footnote">This is not the opinion finally adopted by I E.; at the end of the verse he gives another explanation. A. V. \u201cDoleful creatures.\u201d</i> <span>\u05d1\u05e0\u05d5\u05ea \u05d9\u05e2\u05e0\u05d4</span> <i>Owls</i>. A well known kind of birds. <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> \u201cBeasts like Shedim;<sup>22</sup><i class="footnote">In his commentary on Lev. (xvii. 7) I. E. explains <span>\u05e9\u05e2\u05d9\u05e8\u05d9\u05dd</span> according to the context by <span>\u05e9\u05b5\u05c1\u05d3\u05b4\u05d9\u05dd</span> imaginary beings similar to wild goats, worshipped by superstitious peoples; but here, being mentioned together with wild beasts, it is explained by \u201cbeasts in the form of Shedim\u201d (<span>\u05db\u05d3\u05de\u05d5\u05ea \u05e9\u05d3\u05d9\u05dd</span>).</i> \u201cwild goats.\u201d<sup>23</sup><i class="footnote">A. V. \u201cSatyrs.\u201d</i> <span>\u05d0\u05d5\u05d7\u05d9\u05dd</span> might also be taken as a kind of birds.'],
  [u'<span>\u05d0\u05f2\u05dd</span> <i>Vultures</i>.<sup>24</sup><i class="footnote">A. V. \u201cThe wild beasts of the islands.\u201d</i> Plural of <span>\u05d0\u05b7\u05d9\u05c7\u05d4</span> \u201cVulture\u201d (Lev. xi. 14). <span>\u05d5\u05e2\u05e0\u05d4</span> \u201cAnd will sing\u201d<sup>25</sup><i class="footnote">A. V. \u201cCry.\u201d</i> or \u201cAnd will dwell;\u201d comp. <span>\u05de\u05e2\u05d5\u05df</span> \u201chabitation\u201d (Ps. xxvi. 8). <span><sup>26</sup><i class="footnote">A. V. \u201cIn their desolate houses.\u201d</i>\u05d1\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> According to some the same as <span>\u05d1\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d5</span> \u201cin his palaces;\u201d comp. Ez. xix. 7; but as the letters\u2014with the exception of <span>\u05d0\u05c4 \u05d4\u05c4 \ufb4b \u05d9\u05c4</span>\u2014do not interchange;<sup>27</sup><i class="footnote">This rule is not only not always home in mind by I. E., but often directly contradicted, as <i>e.g.</i>, Moznaim, <i>sub voce</i> <span>\u05d4\u05de\u05ea\u05d4\u05e4\u05db\u05d9\u05dd</span>.</i> it is better to explain the expression thus : \u201cAnd every one of the vultures will sing with his widows.\u201d <span>\u05d5\u05ea\u05e0\u05d9\u05dd</span> <i>And dragons</i>. Comp. Job xxx. 29.']],
 [[u'<i>For the Lord will have mercy</i>, etc. When Babylon was taken, Cyrus allowed the exiled Jews to return home. <span>\u05d5\u05e0\u05e1\u05e4\u05d7\u05d5</span> <i>And shall be joined</i>. Comp. <span>\u05e1\u05e4\u05d7\u05e0\u05d9</span> \u201cjoin me\u201d (1 Sam. ii. 36).'],
  [u'<i>And the people shall take them</i>, etc. When people will see how Cyrus honours Israel, they will like to be servants to the Israelites.'],
  [u'<span>\u05de\u05e2\u05e6\u05d1\u05da</span> <i>From thy hardship</i>. Judah is addressed. <span>\u05de\u05e2\u05e6\u05d1\u05da</span> \u201cfrom thy hardship\u201d refers to the sufferings of the body, <span>\u05de\u05e8\u05d2\u05d6\u05da</span> \u201cfrom thy trouble\u201d to those of the heart.<sup>1</sup><i class="footnote">This distinction between <span>\u05e2\u05e6\u05d1</span> and <span>\u05e8\u05e0\u05d6</span> can only refer to the relative meaning of these two words, when following each other; but <span>\u05e2\u05e6\u05d1</span> by itself is used also for the trouble of the heart and soul; comp. Gen. xlv. 5, 1 Sam. xx. 34. A. V, \u201cFrom thy sorrow and from thy fear.\u201d</i>'],
  [u'<span>\u05de\u05d3\u05d4\u05d1\u05d4</span> <i>Gold</i>.<sup>2</sup><i class="footnote">Literally, \u201cshe that exacted gold,\u201d <span>\u05de\u05b7\u05d3\u05b0\u05d4\u05b5\u05d1\u05c7\u05d4</span> being part. fem. Hiphil of <span>\u05d3\u05d4\u05d1</span>. A. V., \u201cThe golden city.\u201d</i> Comp. <span>\u05d3\u05d4\u05d1</span> the Chald\xe6an translation of <span>\u05d6\u05d4\u05d1</span> \u201cgold;\u201d in Arabic it is likewise <span>\u05d3\u05d4\u05d1</span> <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nHT0kCwxJ+yqABr3dNNB//9k=\n">. The gold of the tribute is meant here.'],
  [u'<i>The staff</i>. A figure signifying \u201ckingdom.\u201d <i>The rod</i>. The same. The king is like a shepherd, the people like his flock.'],
  [u'<span>\u05de\u05db\u05ea</span> <i>Stroke</i>. It is the construct state; supply <span>\u05d9\u05d3</span> \u201cof the hand,\u201d or \u201cwith the hand;\u201d comp. <span>\u05d4\u05e9\u05d5\u05ea\u05d9\u05dd \u05d1\u05de\u05d6\u05e8\u05e7\u05d9 \u05f2\u05df</span> \u201cThey that drink wine out of basons [of silver or gold]\u201d<sup>3</sup><i class="footnote">The accents favour this explanation; <span>\u05de\u05b7\ufb3b\u05b7\u05ea\u05ad</span> as well as <span>\u05d1\u05b0\u05de\u05b4\u05d6\u05b0\u05e8\u05b0\u05c5\u05e7\u05ad\u05d9</span> have a disjunctive accent.</i> (Am. vi. 6). <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> <i>Persecuted</i>. Participle Hophal. The meaning of the whole sentence is: \u201cWho ruled over him that was persecuted without intermission.\u201d The word <span>\u05de\u05d5\u05e8\u05d3\u05e3</span> might, however, be taken in the active sense \u201cpersecuting.\u201d <sup>4</sup><i class="footnote">The text has <span>\u05e4\u05e2\u05d5\u05dc</span>; but as a contrast to the first explanation is intended, which describes <span>\u05de\u05e8\u05d3\u05e3</span> to be <span>\u05e4\u05e2\u05d5\u05dc</span> \u201cpassive,\u201d we must read in the second explanation <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cactive.\u201d I. E. says that although the form is passive, the meaning of the word is active (<span>\u05e4\u05d5\u05e2\u05dc \u05d1\u05d8\u05e2\u05dd</span>). The Hophal, as the passive of the Hiphil, admits this active sense: \u201ccaused to persecute,\u201d and therefore also \u201cpersecuting.\u201d</i>'],
  [u'<i>Is at rest</i>, since the death of the King of Babylon. <span>\u05e4\u05e6\u05d7\u05d5</span> <i>They break forth</i>. The root <span>\u05e4\u05e6\u05d7</span> in Arabic means \u201cto speak poetically.\u201d'],
  [u'<i>Yea, the fir trees</i>, etc. For he had caused the fir trees and the cedars to be hewn down, to build with them fortresses and ramparts.'],
  [u'<span>\u05e9\u05d0\u05d5\u05dc</span> <i>The grave</i>.<sup>5</sup><i class="footnote">A. V. \u201cHell.\u201d Comp. I. E. on xxxviii. 10.</i> It is common; therefore <span>\u05e8\u05c7\u05d2\u05b0\u05d6\u05c7\u05d4</span> (femin.) and <span>\u05e2\u05d5\u05e8\u05e8</span> (mas.). <span>\u05e8\u05e4\u05d0\u05d9\u05dd</span> <i>The dead</i>. The <span>\u05d0</span> is, perhaps, instead of <span>\u05d4</span> (the root being <span>\u05e8\u05e4\u05d4</span> \u201cto be weak\u201d). <span>\u05e2\u05ea\u05d5\u05d3\u05d9</span> <i>The chiefs</i> (lit., \u201cthe he-goats\u201d) Comp. \u201cAn he goat also and a king\u201d (Prov. xxx. 31). <i>It hath raised up from their thrones</i>. They were rising from their thrones as if they were alive; it is possible that the Babylonians had the custom of having thrones in the graves of their kings.'],
  [u'<i>All they</i>, etc. They would, if they could, speak thus. <span>\u05d7\u05dc\u05d9\u05ea</span> <i>Art thou become weak</i>. Root <span>\u05d7\u05dc\u05d4</span> \u201cto be ill;\u201d comp. <span>\u05de\u05d7\u05dc\u05d4</span> \u201cillness.\u201d (Exod. xv. 26).'],
  [u'<span>\u05d9\u05e6\u05e2</span> <i>Was spread</i>. It is the past,<sup>6</sup><i class="footnote">Piel. of <span>\u05d9\u05e6\u05e2</span>.</i> like <span>\u05d9\u05bb\ufb3c\u05b7\u05d3</span> \u201cwas born\u201d (Gen. xxxv. 26); or the future<sup>7</sup><i class="footnote">Hophal of <span>\u05d9\u05e6\u05e2</span>.</i> instead of the past.\u2014As to the masculine form <span>\u05d9\u05e6\u05e2</span> (the subject <span>\u05e8\u05de\u05d4</span> being feminine) compare <span>\u05dc\u05e7\u05d7 \u05de\u05d4\u05dd \u05e7\u05dc\u05dc\u05d4</span> \u201cAnd of them a curse shall be taken up.\u201d (Jer. xxix. 22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following <span>\u05d5\u05de\u05db\u05e1\u05da</span>, which is participle masculine,<sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i><sup>8</sup><i class="footnote">I. E. seems to have read <span>\u05d5\u05de\u05db\u05e1\u05da</span>, instead of <span>\u05d5\u05de\u05db\u05e1\u05d9\u05da</span>. There is, however, no difference in the sense, since the latter can he both plural and singular. (Ges. Hebr. Gr. \xa7 93, 9.)</i> the same remark is to be made.'],
  [u'<span>\u05d4\u05d9\u05dc\u05dc</span> Very probably \u201cLucifer,\u201d as <span>\u05d1\u05df \u05e9\u05d7\u05e8</span> \u201cmorning star\u201d proves. It is seen on certain days a little before dawn, and of all the host of heaven there is no star that shines with such brilliancy as this; its name is therefore <span>\u05d4\u05d9\u05dc\u05dc</span> (lit., \u201csplendour\u201d); comp. <span>\u05d9\u05d7\u05dc\u05d5</span> \u201cThey shall cause to shine\u201d (xiii. 11). <span>\u05d7\u05d5\u05dc\u05e9</span> <i>Who didst weaken</i>. Comp. <span>\u05d5\u05d9\u05d7\u05dc\u05d5\u05e9</span> \u201cAnd he defeated\u201d (Exod. xvii. 13). According to others: \u201cWho didst cast lots;\u201d<sup>9</sup><i class="footnote">Comp. <span>\u05d7\u05dc\u05e9\u05d9\u05dd</span> \u201cLots.\u201d See Kashi ad locum. Talm. Babl. Shabbath, 149.</i> comp. <span>\u05e7\u05dc\u05e7\u05dc \u05d1\u05d7\u05e6\u05d9\u05dd</span> \u201cHe divined by arrows\u201d (Ez. xxi. 26).<sup>10</sup><i class="footnote">This is said of the king of Babylon, when he came to attack Jerusalem.</i>'],
  [u'<i>I will ascend to heaven</i>. An expression indicating the pride of the heart. <i>Upon the appointed mount</i>.<sup>11</sup><i class="footnote">A. V. \u201cThe mount of the congregation.\u201d</i> Upon mount Zion, which is the place appointed by the Lord for His sanctuary; comp. <span>\u05de\u05d5\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cthe synagogues of God\u201d (Ps. lxxiv. 8). This explanation is confirmed by the words which follow: \u201cin the sides of the north;\u201d for Zion was in the north of Jerusalem.<sup>12</sup><i class="footnote">Comp. Ps. xlviii. 3, \u201cMount Zion, on the sides of the north.\u201d I. E. remarks, <span>\u05d1\u05e6\u05e4\u05d5\u05df \u05d9\u05e8\u05d3\u05e9\u05dc\u05d9\u05dd</span> \u201con the north side of Jerusalem.\u201d Some critics questioned, in consequence of this remark, the veracity of the account which narrates the visit of I. E. to Jerusalem, because by nearly all recent descriptions of the holy city, Zion is to the south of it. But a distinction must be made between <span>\u05e2\u05d9\u05e8 \u05d3\u05d5\u05d3</span> \u201cthe city of David,\u201d which is also called <span>\u05de\u05e6\u05d3\u05ea \u05e6\u05d9\u05d5\u05df</span>, \u201cthe stronghold of Zion,\u201d or <span>\u05e6\u05d9\u05d5\u05df</span> \u201cZion,\u201d and <span>\u05d4\u05e8 \u05e6\u05d9\u05d5\u05df</span> \u201cthe mount Zion.\u201d Whatever position antiquarians assign to the former, the latter was to the prophets and poets of the Bible identical with \u201cthe mount of the house of the Lord,\u201d \u201cthe holy mount,\u201d and is therefore in the north, or, more accurately, in the north-east of the old city of Jerusalem. Comp. Ez. xl. 2.</i>'],
  [u'Join this verse to the following : \u201cThou hast said, I will ascend,\u201d etc. \u201cbut thou shalt be brought down,\u201d etc. <span>\u05d0\u05d3\u05de\u05d4</span> <i>I</i> <i>will be like</i>. It is Hithpael, the characteristic <span>\u05ea</span> being absorbed by <span>\u05d3</span>; the Dagesh in <span>\u05de</span> proves that it is Hithpael.<sup>13</sup><i class="footnote">The Dagesh in <span>\u05de</span> distinguishes it from the Niphal; <span>\u05d0\u05b6\u05e0\u05b0\ufb33\u05c7\u05de\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05c7\u05de\u05b6\u05d4</span> is the Niphal, <span>\u05d0\u05b6\u05ea\u05b0\ufb33\u05b7\ufb3e\u05b6\u05d4\u2550\u05d0\u05b6\ufb33\u05b7\ufb3e\u05b6\u05d4</span> the Hithpael.</i>'],
  [u'<span>\u05d9\u05e9\u05d2\u05d9\u05d7\u05d5</span>. They shall look. <span>\u05d0\u05dc\u05d9\u05da \u05d9\u05ea\u05d1\u05d5\u05e0\u05e0\u05d5</span>. They shall become reasonable through thee.<sup>14</sup><i class="footnote">A. V. \u201cThey shall narrowly look upon thee.\u201d</i>'],
  [u'<span>\u05ea\u05d1\u05dc</span> <i>The inhabited world</i>. This noun is feminine in every instance but the present.<sup>15</sup><i class="footnote">The masculine suffix in <span>\u05d5\u05b0\u05e2\u05c7\u05e8\u05c7\u05d9\u05d5</span> is supposed to refer to <span>\u05ea\u05d1\u05dc</span>. See Note 21.</i> Some refer the suffix to <span>\u05de\u05d3\u05d1\u05e8</span> \u201cwilderness,\u201d others to the Babylonian king, explaining <span>\u05d5\u05e2\u05e8\u05d9\u05d5 \u05d4\u05e8\u05e1</span> \u201che hath pulled down his own cities.\u201d <span>\u05dc\u05d0 \u05e4\u05ea\u05d7</span>. <i>He did not open</i>. Supply, \u201ctheir prison.\u201d<sup>16</sup><i class="footnote">It is not clear whether I. E. takes <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd \u2550 \u05d1\u05d9\u05ea\u05d4</span> \u201cprison,\u201d or supplies <span>\u05d1\u05d9\u05ea \u05de\u05d0\u05e1\u05e8\u05dd</span>, and besides the verb <span>\u05dc\u05e9\u05d5\u05d1</span> \u201cto return;\u201d the rendering of the whole phrase would accordingly be, \u201cHe opens not their prison, that they return home.\u201d</i>'],
  [u'<i>In his house</i>. Which he had prepared for himself, that is \u201cthe grave;\u201d comp. \u201cman goeth to his long home\u201d (Eccl. xii. 5).'],
  [u'There is an old tradition that when Nebuchadnezzar had died, and was buried, he was dragged out of his grave again, because the people of his kingdom were in doubt whether he really was dead, and feared he might again return to them as he had done before.<sup>17</sup><i class="footnote">See Rashi <i>ad locum</i>, and Dan. iv.</i> This is perhaps really the fact; there is at least no doubt, that this verse refers to Nebuchadnezzar, who was the first of the Babylonian kings that reigned over Israel. This we may infer also from the words \u201cPrepare slaughter for his sons\u201d (ver. 21).<sup>18</sup><i class="footnote">The question seems to be, whether this prophecy (verses 4\u201420) refers to Nebuchadnezzar, the first Babylonian tyrant that ruled over the Jews, whose fate, according to tradition, was just that described in verses 18\u201420, or to his grandson (according to I. E.) Belshazzar, the last king of Babylon, who was slam (Dan. v. 30), and most probably not buried with the honours of a king. I. E. is in favour of the former, because the extinction of the dynasty predicted in the words, \u201cPrepare slaughter <i>for his children</i>,\u201d etc., was not to begin with the king addressed here, but with one of his descendants.</i> <span>\u05db\u05e0\u05e6\u05e8</span> As a bough. <span>\u05de\u05d8\u05d5\u05e2\u05e0\u05d9</span> <i>Pierced</i>. Comp. <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nppoGmmmgaaaaD//Z\n"> (<span>\u05d8\u05e2\u05df</span>) \u201cto pierce\u201d in Arabic. According to some,\u2014who in a rather circuitous way derive it from <span>\u05d8\u05e2\u05df</span> \u201cto load,\u201d comp. <span>\u05d8\u05e2\u05e0\u05d5</span> \u201cload\u201d (Gen. xlv. 17)\u2014\u201cfull.\u201d<sup>19</sup><i class="footnote"><span>\u05de\u05d8\u05e2\u05e0\u05d9 \u05d7\u05e8\u05d1</span> \u201cfull of wounds with the sword.\u201d A. V., \u201cThrust through with a sword.\u201d</i> <span>\u05de\u05d5\u05d1\u05e1</span> <i>Trodden</i>, A verb <span>\u05e2\u05f4\u05d5</span>; (root <span>\u05d1\u05d5\u05e1</span>.)'],
  [u'<span>\u05ea\u05d7\u05e8</span> <i>Thou shall be joined</i>. The radical <span>\u05d0</span> is dropped;<sup>20</sup><i class="footnote">Root <span>\u05d0\u05d7\u05d3</span> \u201cto join.\u201d</i> comp. <span>\u05d0\u05d4\u05d1</span> \u201cI love\u201d (Prov. viii. 17); according to the grammarian R. Jehudah, <span>\u05d9</span> is omitted, and the word is derived from <span>\u05d9\u05d7\u05d3</span> \u201cto be together.\u201d <i>For thou hast destroyed thy land</i>, even thy land, how much more other countries; this explains the words : \u201cAnd he pulled down his cities\u201d (ver. 17).<sup>21</sup><i class="footnote">According to this remark, the suffix in <span>\u05e2\u05e8\u05d9\u05d5</span> (v. 17) refers to Nebuchadnezzar, not to <span>\u05ea\u05d1\u05dc</span> \u201cthe world.\u201d V. 17, I. E. seems to be of opinion that it refers to <span>\u05ea\u05d1\u05dc</span>, introducing the other explanation by <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> \u201cSome say.\u201d</i>'],
  [u'<i>To his sons</i>. To Belshazzar and his whole family. <i>Their fathers</i>. His father Evil Merodach and his grandfather Nebuchadnezzar. <span>\u05e2\u05e8\u05d9\u05dd</span> Enemies.<sup>22</sup><i class="footnote"><span>\u05e6\u05e8\u05d9\u05dd\u2550\u05e2\u05e8\u05d9\u05dd</span>. The interchange of <span>\u05e6</span> and <span>\u05e2</span> is especially noticed in comparing Hebrew words with the corresponding Chald\xe6an ones, <i>e.g.</i> <span>\u05e2\u05d9\u05e8\u2550\u05e6\u05d9\u05e8</span> \u201cmessenger;\u201d <span>\u05d0\u05e8\u05e2 \u2550 \u05d0\u05e8\u05e5</span> \u201cearth.\u201d A. V., \u201cCities.\u201d</i> Comp. <span>\u05e2\u05e8\u05da</span> \u201cthine enemy\u201d (1 Sam. xxviii. 16). <span>\u05d5\u05de\u05dc\u05d0\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Nor fill</i>, etc. For they would stir up hatred everywhere; <span>\u05d5\u05dc\u05d0 \u05de\u05dc\u05d0\u05d5\u2550\u05d5\u05de\u05dc\u05d0\u05d5</span>. According to others : \u201cthe face of the world will then be filled with cities,\u201d because the Babylonian kings will no longer be the masters of the earth.'],
  [u'<span>\u05e9\u05dd</span> <i>Name</i>. The person himself.<sup>23</sup><i class="footnote">Comp. I. E. on Ruth iii. 16, and Sefer hashem, c. 1.</i> <span>\u05e9\u05d0\u05e8</span> <i>That is near to</i> him.<sup>24</sup><i class="footnote">A. V., \u201cRemnant.\u201d</i> Comp. Lev. xx. 6. The father is meant. <span>\u05e0\u05d9\u05df</span> Son. <span>\u05e0\u05db\u05d3</span> Grandson.<sup>25</sup><i class="footnote">A. V., \u201cNephew.\u201d</i>'],
  [u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>23a</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> A well known animal. According to some <span>\u05e7\u05e4\u05d5\u05d3</span> is derived from <span>\u05e7\u05e4\u05d3</span> \u201cto roll\u201d\u2014comp. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI rolled\u201d (xxxviii 12)\u2014on account of its power of rolling itself together. <span>\u05de\u05d8\u05d0\u05d8\u05d0</span> <i>Besom</i>. All agree that this word is hap. leg.; it signifies an instrument wherewith refuse is removed.'],
  [u'<i>He hath sworn</i>. The decree of God is His oath.<sup>26</sup><i class="footnote">According to I. E. the unchangeable decree of the Lord is called \u201cHis oath;\u201d it is an anthropomorphism.</i> <i>I thought</i>. \u201cWhatever I had planned, as far as concerned the past, has come to pass, and the same will be the case concerning the events that are planned for the future.\u201d'],
  [u'<i>As I have thought to break Assyria in my land</i>, that is, in Jerusalem, where His residence is. <i>From them</i>. From my land and from my mountains.'],
  [u'<i>This is the purpose</i>, etc. So will this plan be carried out, which I formed against Babylon. <i>For all the nations</i>. For Assyria, for Babylon, each in its turn.'],
  [u'<i>For the Lord of hosts</i>, etc. \u201cSince the Lord has decreed, who can annul it?\u201d'],
  [u'<span>.<sup>27</sup><i class="footnote">Here a new chapter commences, according to I. E.</i></span><span>\u05d4\u05de\u05e9\u05d0</span> \u201cThe prophecy\u201d<sup>28</sup><i class="footnote">A. V., \u201cBurden.\u201d</i> or \u201ca parable in the prophetic style,\u201d as is apparent from the words \u201cFor out of the serpent\u2019s root,\u201d etc.'],
  [u'<span>\u05e6\u05e4\u05e2</span> <i>Cockatrice</i>. It is the same as <span>\u05e6\u05e4\u05e2\u05e0\u05d9</span> (xi. 8); it is more dangerous than the serpent.\u2014Hezekiah shall be mightier than his father, and more dangerous to the Philistines (comp. 2 Kings xviii. 8). <i>And his fruit</i>. The fruit that he will bring forth, will be <span>\u05e9\u05e8\u05e3 \u05de\u05e2\u05d5\u05e4\u05e3</span> <i>a fiery flying serpent;</i> the flying one is the most dangerous of the fiery serpents.'],
  [u'<span>\u05d1\u05db\u05d5\u05e8\u05d9 \u05d3\u05dc\u05d9\u05dd</span> <i>The firstborn of the poor</i>. Israel, who had become impoverished sooner than any other nation,\u2014Israel shall enjoy abundance and safety; the opposite fate shall befall the Philistines. <i>Thy root</i>. The fathers. <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05ea\u05da</span> <i>And thy remnant</i> Thy children; comp. <span>\u05dc\u05d0\u05d7\u05e8\u05d9\u05ea\u05d5</span> \u201cto his posterity\u201d (Dan. xi. 4).'],
  [u'<span>\u05d4\u05d9\u05dc\u05d9\u05dc\u05d9</span> <i>Howl</i>. Lift up thy voice publicly. <i>For there shall come from the north a smoke</i>. The king of Assyria, and probably Sennacherib is meant, as may be inferred from the words \u201cthat the Lord hath founded Zion\u201d (ver. xxxii).<sup>29</sup><i class="footnote">From the words quoted, I. E. infers that the prophet speaks here of an enemy who is to invade Palestine with success, and to proceed unto Jerusalem; but there he is to be defeated. This was, in fact, the case with Sennacherib.</i> <span>\u05d1\u05d5\u05d3\u05d3</span> <i>Alone</i>. Related to <span>\u05d1\u05bc\u05b8\u05d3\u05b8\u05d3</span> \u201calone.\u201d <span>\u05d1\u05de\u05d5\u05e2\u05d3\u05d9\u05d5</span> <i>In his castles.<sup>30</sup><i class="footnote">A. V., \u201cIn his appointed times.\u201d <span>\u05de\u05d5\u05e2\u05d3</span> admits both meanings: \u201cthe appointed time,\u201d and \u201cthe appointed place.\u201d</i></i> The smoke shall enter, and no one shall be able to remain there, even alone.'],
  [u'<span>\u05d5\u05de\u05d4 \u05d9\u05e2\u05e0\u05d4 \u05de\u05dc\u05d0\u05db\u05d9 \u05e0\u05d5\u05d9</span> And what shall each of the messengers of the nation answer?<sup>31</sup><i class="footnote">See iii. 12. A. V., \u201cWhat shall one then answer the messengers of the nation.\u201d</i> <i>That the Lord hath founded Zion</i>, and therefore Assyria cannot conquer it; when the nations shall enquire, what has become of Jerusalem, the messengers will give this answer to those that have sent them.']],
 [[u'<span>\u05d1\u05dc\u05d9\u05dc</span> <i>In the night of</i>.<sup>1</sup><i class="footnote">A. V., \u201cIn the night.\u201d</i> <span>\u05dc\u05d9\u05dc</span> is in the construct state. It is an elliptical expression for \u201cin the night of such and such a day of the week.\u201d<sup>2</sup><i class="footnote">An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g \u201cthe house,\u201d but not the qualifying genitive. If <span>\u05dc\u05b5\u05d9\u05dc</span> could only be the construct state, the whole sentence, <span>\u05e9\u05d3\u05d3 \u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span>, should be taken as the genitive; comp. Gen. i. 1, Hos. i. 1. See I. E. on Is. xxi. 11, and Moznaim, On the elliptical phrases in the Bible.</i> <span>\u05de\u05d5\u05d0\u05d1</span> <i>In Moab</i>.<sup>3</sup><i class="footnote">A. V., \u201cOf Moab.\u201d</i> <span>\u05d1\u05de\u05d5\u05d0\u05d1\u2550\u05de\u05d5\u05d0\u05d1</span>; the preposition <span>\u05d1</span> is omitted.<sup>4</sup><i class="footnote">\u201cAr\u201d and \u201cKir\u201d being proper nouns, cannot govern a genitive; <span>\u05e2\u05e8 \u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05de\u05d5\u05d0\u05d1</span> are therefore explained by I. E. to be identical with <span>\u05e2\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span> and <span>\u05e7\u05d9\u05e8 \u05d1\u05de\u05d5\u05d0\u05d1</span>.</i> <span>\u05e0\u05d3\u05de\u05d4</span> <i>Was destroyed</i>.<sup>5</sup><i class="footnote">A. V., \u201cBrought to silence.\u201d</i> Comp. <span>\u05d5\u05d3\u05de\u05d9\u05ea\u05d9</span> \u201cand I shall destroy\u201d<sup>6</sup><i class="footnote">On Hos. iv. 5, I. E. remarks that <span>\u05d3\u05de\u05d4</span> followed by <span>\u05d0\u05dc</span> signifies \u201cto be similar,\u201d without <span>\u05d0\u05dc</span> \u201cto destroy.\u201d</i> (Hos. iv. 5). <i>Kir</i>. Name of a province of Moab; comp. Am. ix. 7.'],
  [u'<span>\u05d4\u05d1\u05d9\u05ea</span> <i>The inhabitant of Bayith</i>.<sup>7</sup><i class="footnote">A. V., \u201cTo Bajith.\u201d</i> <span>\u05d9\u05d5\u05e9\u05d1 \u05d4\u05d1\u05d9\u05ea\u2550\u05d4\u05d1\u05d9\u05ea</span>; Bayith is a place in Moab.<sup>8</sup><i class="footnote">I. E. does not take \u201cthe high places\u201d as in apposition \u201cto Bajith and Diabon,\u201d because Diabon is mentioned as the name of a town which the Gadites had built (Numb. xxxii. 34), while <span>\u05d1\u05de\u05d4</span> \u201ca high place,\u201d is only a sanctuary for worship and sacrifice.</i> <i>To the high places</i>. In order to worship the idols. <i>Their heads</i>. The heads of the Moabites. <span>\u05e0\u05e8\u05d5\u05e2\u05d4</span> <i>A cutting</i>. It is a noun, (not a participle); comp. <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span> \u201chis pledge for the debt\u201d<sup>9</sup><i class="footnote"><span>\u05d2\u05e8\u05d5\u05e2\u05d4</span> can be participle passive fem. Kal of <span>\u05d2\u05d3\u05e2</span> \u201cto cut,\u201d or a noun like <span>\u05d2\u05d1\u05d5\u05e8\u05d4</span> \u201cvictory.\u201d (Ex. xxxii. 18); the former is rejected, probably because <span>\u05d5\u05e7\u05df</span> is masculine. It is, however, not clear why reference is made to Ez. xviii. 7; if it were only to prove the existence of a form <span>\u05e4\u05bc\u05b0\u05e2\u05d5\u05bc\u05dc\u05b8\u05d4</span> for nouns, better examples could be given, and even from the book of Isaiah itself; <span>\u05e2\u05d6\u05d5\u05d1\u05d4</span> (vi. 12) is declared by I. E. to be a noun; and <span>\u05d5\u05d1\u05d7\u05d1\u05e8\u05ea\u05d5</span> \u201cAnd with his stripes\u201d (liii. 5) is certainly nearer and more similar to <span>\u05e0\u05b0\u05bc\u05d3\u05d5\u05bc\u05e2\u05b8\u05d4</span> than is <span>\u05d7\u05b2\u05d1\u05b9\u05dc\u05b8\u05ea\u05d5\u05b9</span>. The quotation is perhaps intended to be an example for the omission of the preposition <span>\u05d1</span> before <span>\u05db\u05dc \u05d5\u05e7\u05df</span>. This ellipsis is explained by I. E. in two ways; by assuming that the preposition is sometimes omitted, <i>e.g.</i> <span>\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d1\u05d7\u05d5\u05d1\u2550\u05d7\u05d1\u05dc\u05ea\u05d5 \u05d7\u05d5\u05d1</span>, or by extending the force of the preposition before <span>\u05d1\u05dc \u05d3\u05d0\u05e9\u05d9\u05d5</span>, and referring it also to <span>\u05db\u05dc \u05d6\u05e7\u05df</span>.</i> (Ez. xviii. 7). The preposition <span>\u05d1</span> \u201con\u201d before <span>\u05db\u05dc \u05e8\u05d0\u05e9\u05d9\u05d5</span> governs also <span>.<sup>10</sup><i class="footnote">The passage is to be rendered, according to I. E., \u201cAnd on every beard is cutting.\u201d</i></span><span>\u05db\u05dc \u05d6\u05e7\u05df</span> Comp. Gen. xlix. 25.<sup>11</sup><i class="footnote">The words referred to are <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05d0\u05ea \u05e9\u05d3\u05d9</span>, which are equal to <span>\u05de\u05d0\u05dc \u05d0\u05d1\u05d9\u05da \u05d5\u05d9\u05e2\u05d6\u05e8\u05da \u05d5\u05de\u05d0\u05ea \u05e9\u05d3\u05d9</span> \u201cBy the Lord of thy father, who shall help thee, and by the Almighty.\u201d</i>'],
  [u'<i>In their streets</i>. In the streets of the Moabites.<sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i><sup>12</sup><i class="footnote">The masculine suffix is referred to the inhabitants, the feminine to the country; in the former case <span>\u05d9\u05d5\u05e9\u05d1</span> \u201cinhabitant\u201d or <span>\u05e2\u05dd</span> \u201cpeople,\u201d in the latter <span>\u05d0\u05e8\u05e5</span> (f.) \u201cland\u201d is supplied.</i> <span>\u05e0\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Her roofs</i>. The roofs of the country. <span>\u05d9\u05d9\u05dc\u05d9\u05dc</span> <i>Shall howl</i>. Comp. <span>\u05d9\u05d9\u05d8\u05d9\u05d1</span> \u201che will do good\u201d<sup>13</sup><i class="footnote">The regular future Hiphil of <span>\u05d9\u05d8\u05d1</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05d8\u05b4\u05d9\u05d1</span>, that of <span>\u05d9\u05dc\u05dc</span> is <span>\u05d9\u05b4\u05d9\u05b4\u05dc\u05b4\u05d9\u05dc</span>.</i> (Job xxiv. 31); in both cases the sounding of the radical is an anomaly.'],
  [u'<span>\u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05e2\u05d4 \u05dc\u05d5</span> <i>His soul shall cry out unto him</i>.<sup>14</sup><i class="footnote">A. V., \u201cHis life shall be grievous unto him.\u201d</i> \u201cThe soul of Moab shall cry out<sup>15</sup><i class="footnote"><span>\u05d9\u05e8\u05e2\u05d4</span> is derived by I. E. from <span>\u05e8\u05d5\u05e2 \u2550 \u05d9\u05e8\u05e2</span> \u201cto cry out.\u201d</i> unto him,\u201d or \u201cthe soul of every one of the armed soldiers will shout and say.\u201d'],
  [u'<span>\u05dc\u05de\u05d5\u05d0\u05d1</span> For Moab. <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4 \u05d5\u05e0\u05d5\u05f3</span> <i>Her bars</i>, etc.<sup>16</sup><i class="footnote">A. V., \u201cHis fugitives.\u201d</i> The bars of the country cry, etc.; comp. \u201cHowl, O gate\u201d (xiv. 31); or \u201cHer bars have been brought to Egypt,\u201d<sup>17</sup><i class="footnote">Zoan is, according to Targum and LXX., \u201cTanis\u201d on the Nile. It is remarkable that I. E. identifies Zoar and Zoan, while he is generally opposed to the supposition of an interchange of letters, except <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span>.</i> whence the king of Assyria was coming,<sup>18</sup><i class="footnote">Against Jerusalem, after having conquered Moab.</i> or \u201cto Zoar<sup>19</sup><i class="footnote">See Gen. xiii. 10, xix. 22.</i> near Sodom\u201d; in either case <span>\u05e2\u05e0\u05dc\u05ea \u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca heifer of three years old\u201dis in apposition to Zoar;<sup>20</sup><i class="footnote">I. E. does not explain why Zoar or Zoan is called \u201ca heifer of three years old.\u201d According to Kimchi, because a heifer of three years old is big and strong.</i> or <span>\u05d1\u05e8\u05d9\u05d7\u05d9\u05d4</span> being equivalent to <span>\u05d1\u05d5\u05e8\u05d7\u05d9\u05d4</span> \u2014not to <span>\u05d1\u05e8\u05d5\u05d7\u05d9\u05d4</span> for how could a participle passive be formed of a neuter verb!\u2014\u201cher fugitive men came to Zoar.\u201d <span>\u05d9\u05e2\u05e2\u05e8\u05d5</span> <i>They shall raise up</i>. The second <span>\u05e2</span> is not radical, but the reduplication of the radical <span>\u05e2</span>. The form is irregular.<sup>21</sup><i class="footnote">The regular Polel of <span>\u05e2\u05d5\u05e8</span> is <span>\u05d9\u05b0\u05e2\u05b9\u05e8\u05b5\u05e8\u05d5\u05bc</span>.</i>'],
  [u'<i>Nimrim</i>. Name of a place.<sup>22</sup><i class="footnote">It is not clear whether I. E. takes only <span>\u05e0\u05de\u05e8\u05d9\u05dd</span> or <span>\u05de\u05d9 \u05e0\u05de\u05e8\u05d9\u05dd</span> together, as the name of the place; the latter is more probable.</i> <span>\u05de\u05e9\u05de\u05d5\u05ea</span> <i>Desolation</i>.<sup>23</sup><i class="footnote">A. V., \u201cDesolate.\u201d</i> It is a noun; for were it participle Hiphil of a verb <span>(\u05e9\u05de\u05dd) \u05e2\u05f4\u05e2</span>, the <span>\u05e9</span> would have Hirek <span>(\u05de\u05b0\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05b9\u05ea)</span>.'],
  [u'<span>\u05d9\u05ea\u05e8\u05d4</span> <i>Abundance</i>. A noun. <span>\u05e2\u05e9\u05d4</span> <i>He hath gotten</i>. Comp. Deut. viii. 17. <span>\u05d5\u05e4\u05e7\u05d3\u05ea\u05dd</span> <i>And that which they have laid up</i>. Comp. <span>\u05e4\u05e7\u05d3\u05d5\u05df</span> \u201cthat which hath been delivered him to keep\u201d (Lev. v. 23).\u2014\u201cThey will carry their treasures to the willows of the brook, to hide them there,\u201d or better \u201cthey will carry away their treasures by boats on a certain river in their land, which flows between willows;\u201d that is, they will carry their property to another place, where it may be kept for them.'],
  [u'<span>\u05e2\u05d3</span> <i>Unto</i>. To be repeated before <span>\u05d1\u05d0\u05e8 \u05d0\u05dc\u05d9\u05dd</span> \u201cunto Beer Elim.\u201d'],
  [u'<span>\u05d3\u05dd</span> <i>Blood</i>. The blood of the slain of Moab. <span>\u05e0\u05d5\u05e1\u05e4\u05d5\u05ea</span> <i>Additional evils</i>.<sup>24</sup><i class="footnote">A. V., \u201cMore.\u201d</i> Supply <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils;\u201d comp. <span>\u05de\u05dc\u05d5\u05ea \u05e2\u05d6\u05d5\u05ea\u2550\u05e2\u05d6\u05d5\u05ea</span> \u201cimpertinent words\u201d (Prov. xviii. 23). <span>\u05db\u05d9 \u05d0\u05e9\u05d9\u05ea</span> <i>For I will bring</i>. To be repeated before <span>\u05dc\u05e4\u05dc\u05d8\u05ea</span>: \u201cfor I will bring against the remnant of Moab a lion, namely the king of Assyria.\u201d']],
 [[u'<span>\u05db\u05e8</span> <i>The dromedary</i>.<sup>1</sup><i class="footnote">A. V., \u201cThe lamb.\u201d</i> A species of camel, that runs swiftly; comp. <span>\u05d4\u05db\u05e8\u05d9</span> \u201cthe swift messenger\u201d<sup>2</sup><i class="footnote">Literally, \u201cthe rider on the dromedary\u201d or \u201cits leader.\u201d See I. E. on Gen. xxxi. 34.</i> (2 Kings xi. 19). According to some, <span>\u05d4\u05db\u05e8</span> \u201cthe dromedary,\u201d is called <span>\u05de\u05d5\u05e9\u05dc \u05d0\u05e8\u05e5</span> \u201cthe ruler of the earth,\u201d because its strides over the ground are the greatest;<sup>3</sup><i class="footnote">R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.</i> but it is more correct to say that <span>\u05db\u05e8</span> is in the construct state: the animal is found only in the possession of monarchs.<sup>4</sup><i class="footnote">I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: \u201cThe dromedary of the ruler of the land.\u201d According to this opinion, we must assume that the word <span>\u05db\u05e8</span> \u201cdromedary\u201d is here used instead of <span>\u05db\u05e8\u05d9</span> \u201cthe rider.\u201d</i>'],
  [u'<span>\u05d5\u05d4\u05d9\u05d4</span> <i>And he</i><sup>5</sup><i class="footnote">A. V., \u201cIt.\u201d</i> <i>shall be</i>. The Moabite shall be. <i>The daughters of Moab</i>. The villages. Comp. Num. xxi. 32.'],
  [u'<i>Take counsel</i>, etc. The prophet says to Moab, \u201cBefore this misfortune befalls thee, take counsel for thyself.\u201d <span>\u05e4\u05dc\u05d9\u05dc\u05d4</span> <i>Judgment</i>. The form of the word is like that of <span>\u05d0\u05db\u05d9\u05dc\u05d4</span> \u201ceating\u201d (1 Kings xxi. 32); comp. <span>\u05e4\u05dc\u05d9\u05dc\u05d9\u05dd</span> \u201cjudges\u201d (Deut. xxxii. 21). <i>Thy shadow</i>. To hide the Israelites, when they take refuge with thee. <span>\u05e0\u05d3\u05d7\u05d9\u05dd</span> <i>Outcasts</i>. People that are banished from their home. <span>\u05e0\u05d5\u05d3\u05d3</span> <i>Him that wandereth</i>, without being banished.<sup>6</sup><i class="footnote">The difference between <span>\u05e0\u05d3\u05d7</span> and <span>\u05e0\u05d5\u05d3\u05d3</span> is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.</i> <i>Bewray not</i>, when he cometh unto thee.'],
  [u'<i>Mine outcasts</i>. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.<sup>7</sup><i class="footnote">The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.</i> It is certainly flattering attribute assigned to the Israelites. <i>The spoiler</i>, who had conquered Samaria, viz., the king of Assyria. <i>For the extortioner</i>, etc. For there shall yet be a time, when this tyrant will perish and oppression cease. <span>\u05d4\u05de\u05e5</span> <i>The extortioner</i>. A transitive adjective; root <span>\u05de\u05e6\u05e5</span> \u201cto suck,\u201d or \u201cto press; comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cYou press out\u201d (lxvi. 11). <i>They are gone</i>. The armies of <i>the oppressor</i>, the king of Assyria, are gone.<sup>8</sup><i class="footnote">The plural of the verb <span>\u05ea\u05de\u05d5</span> does not agree with the singular <span>\u05e8\u05d5\u05de\u05e1</span>; I. E. supplies therefore the word <span>\u05de\u05d7\u05e0\u05d5\u05ea</span> \u201carmies,\u201d as the noun governing the genitive <span>\u05e8\u05d5\u05de\u05dd</span> \u201cof the oppressor.\u201d</i>'],
  [u'<span>\u05d1\u05d7\u05e1\u05d3</span> For the piety<sup>9</sup><i class="footnote">The throne will be established as a reward for the piety of Hezekiah. A. V., \u201cIn mercy,\u201d</i> (of Hezekiah). <i>The throne</i> of royalty. <i>In the tabernacle of David</i>. In Jerusalem. <i>A judge</i>. Hezekiah. <span>\u05de\u05d4\u05d9\u05e8</span> <i>Quick</i>.<sup>10</sup><i class="footnote">A. V., \u201chasting.\u201d</i> Root <span>\u05de\u05d4\u05e8</span> \u201cto be quick;\u201d comp. <span>\u05de\u05d4\u05e8\u05d4</span> \u201cquickly.\u201d'],
  [u'<i>We have heard</i>. The prophet represents now the Israelites or the other nations as speaking. <span>\u05e0\u05d0</span> <i>Proud</i>. The omission of the <span>\u05d4</span> is irregular.<sup>11</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span> \u201cto be proud.\u201d Kimchi compares <span>\u05e0\u05bc\u05b5\u05d0\u05b6\u05d4 \u2550 \u05e0\u05bc\u05b5\u05d0</span> with <span>\u05e8\u05b5\u05e2\u05b6\u05d4 \u2550 \u05e8\u05b5\u05e2\u05b7</span> \u201cfriend.\u201d</i> <span>\u05dc\u05d0 \u05db\u05df \u05d1\u05d3\u05d9\u05d5</span> <i>His branches</i><sup>12</sup><i class="footnote">A. V., \u201clies.\u201d \u201cBranches\u201d is a figurative expression for \u201cchildren:\u201d the meaning of the whole phrase is, \u201chis children will not be as proud as he is.\u201d</i> <i>will not be so</i>. Comp. <span>\u05d1\u05d3\u05d9\u05dd</span> \u201cbranches\u201d (Ez. xvii. 6). Others render <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dand <span>\u05db\u05df</span> \u201cright\u201d; comp. Num. xxvii. 7. As to <span>\u05d1\u05d3\u05d9\u05d5</span> \u201chis thoughts\u201dcomp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy words\u201d (Job xi. 3).'],
  [u'<span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9 \u05e7\u05d9\u05e8 \u05d7\u05e8\u05e9\u05ea \u05ea\u05d4\u05d2\u05d5 \u05d0\u05da \u05e0\u05db\u05d0\u05d9\u05dd</span> Some explain, \u201cFor the foundations of Kir Haresheth shall you mourn, Surely they are stricken;\u201d that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cfoundations,\u201d comp. the Chald\xe6an <span>\u05d0\u05bb\u05e9\u05c1\u05b7\u05d9\u05b8\u05d0</span> \u201cthe foundations\u201d (Ezra iv. 12). I, however, prefer to connect <span>\u05dc\u05d0\u05e9\u05d9\u05e9\u05d9</span> with <span>\u05d0\u05e9\u05d9\u05e9\u05d9</span> \u201cflagons\u201d (Hos. iii. 1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus\u2014\u201cWhen you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.\u201d<sup>13</sup><i class="footnote">In both explanations the words <span>\u05d0\u05da \u05e0\u05d1\u05d0\u05d9\u05dd</span> are the words uttered by the Moabites in their grief; in the first we have to supply <span>\u05d4\u05b6\u05dd</span> \u201cthey,\u201d that is the foundations; in the second <span>\u05d0\u05e0\u05d7\u05e0\u05d5</span> \u201cwe.\u201d</i>'],
  [u'<span>\u05e9\u05d3\u05de\u05d5\u05ea</span> <i>Vine trees</i>.<sup>14</sup><i class="footnote">A. V., \u201cFields.\u201d</i> Comp.Deut.xxxii.32. <span>\u05d0\u05de\u05dc\u05dc</span> <i>Languisheth</i>.<sup>15</sup><i class="footnote">A. V., \u201cLanguish.\u201d</i> Each of them languisheth.<sup>16</sup><i class="footnote">See c. ii., Note 18.</i> <span>\u05d1\u05e2\u05dc\u05d9 \u05e0\u05d5\u05d9\u05dd</span> <i>The chief of nations</i>.<sup>17</sup><i class="footnote">A. V., \u201cThe lords of the heathen.\u201d</i> Comp.<sup>18</sup><i class="footnote">The instances quoted are to prove the use of the plural of nouns denoting \u201cmaster\u201d or \u201clord\u201d in reference to an individual.</i> <span>\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d5\u05e1\u05e3</span> \u201cthe master of Joseph\u201d (Gen. xxxix. 20). <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cto his owner\u201d (Ex. xxi. 34). The king<sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cThe kings of Assyria are meant,\u201d but the instances quoted by I. E. show that <span>\u05d1\u05e2\u05dc\u05d9</span> signifies \u201cchief,\u201d not \u201cchiefs.\u201d We must therefore read either <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05dc\u05da \u05d0\u05e9\u05d5\u05e8</span>, \u201cAnd this is the king of Assyria,\u201d or <span>\u05d0\u05d5 \u05d4\u05dd \u05de\u05dc\u05db\u05d9 \u05d0\u05e9\u05d5\u05e8</span>, \u201cor the kings of Assyria are meant thereby.\u201d In the latter case a second explanation is given, which leaves to the plural <span>\u05d1\u05e2\u05dc\u05d9</span> its proper meaning \u201cchiefs.\u201d</i> of Assyria is meant by <span>\u05d1\u05e2\u05dc\u05d9 \u05d4\u05e0\u05d5\u05d9\u05dd</span> \u201cthe chief of nations.\u201d <span>\u05d4\u05dc\u05de\u05d5</span> <i>Have broken down</i>. Root <span>\u05d4\u05dc\u05dd</span> \u201cto smite;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d4</span> \u201cAnd she smote\u201d (Judg. v. 26). <i>They are come even unto Jazer</i>. They are so long. <i>They wandered into the wilderness</i>. They extended beyond the boundaries of the inhabited land. <span>\u05e9\u05dc\u05d5\u05d7\u05ea\u05d9\u05d4</span> <i>Her trees</i>.<sup>20</sup><i class="footnote">A. V., \u201cHer branches.\u201d</i> Comp. <span>\u05e9\u05dc\u05d7\u05d9\u05da \u05e4\u05e8\u05d3\u05e1 \u05d3\u05de\u05d5\u05e0\u05d9\u05dd</span> \u201cthy plants an orchard of pomegranates\u201d (Song iv. 13). <span>\u05e0\u05d8\u05e9\u05d5</span> <i>They spread</i>. Comp. <span>\u05e0\u05d8\u05d5\u05e9\u05d9\u05dd</span> \u201cspread\u201d (2 Sam. xxx. 16).'],
  [u'<i>I will bewail</i>. These are the words which every Moabite will speak. <i>Sibma</i>. Name of a place; supply <span>\u05e2\u05dc</span> \u201cfor.\u201d<sup>21</sup><i class="footnote">Before <span>\u05e0\u05e4\u05df</span> \u201cFor the vine of Sibma.\u201d</i> <span>\u05d0\u05e8\u05d9\u05d5\u05da</span> <i>I will water thee</i>. An irregular form; <span>\u05d9</span> is instead of <span>\u05d5</span>, and <span>\u05d5</span> instead of <span>\u05d4</span>; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab. <span>\u05e7\u05d9\u05e6\u05da</span> <i>Thy summer fruit</i>. Thy fruit of the summer <span>\u05d4\u05d9\u05d3\u05d3 .(\u05e7\u05b7\u05d9\u05b4\u05e6)</span> <i>Hedad</i>. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>'],
  [u'<i>The gladness is gathered</i>, to be taken away from them and given to others; it will leave them. <i>The Karmel</i>. A part of which belonged to Moab.<sup>23</sup><i class="footnote">Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.</i> <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> <i>He will shout</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cblowing the trumpet\u201d (Lev. xxiii. 24); <span>\u05d9\u05e8\u05d5\u05e2\u05e2</span> is Polel of a verb <span>\u05d4\u05d9\u05d3\u05d3</span>.<sup>24</sup><i class="footnote">Root <span>\u05e8\u05d5\u05e2</span> \u201cto shout.\u201d</i> <span>\u05e2\u05f4\u05d5</span> <i>Hedad</i>. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.<sup>22</sup><i class="footnote">According to I. E. <span>\u05e7\u05d9\u05e5</span> and <span>\u05e7\u05e6\u05d9\u05e8</span> denote here the fruits and corn, while not yet fit for the press and threshing floor; and \u201cHedad,\u201d an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but \u201cHedad\u201d in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.</i>'],
  [u'<i>Wherefore my heart</i>, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking.'],
  [u'<i>Moab is weary</i>, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as <span>\u05d5\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc</span> \u201cAnd he shall not prevail.\u201d The second explanation is preferable.<sup>25</sup><i class="footnote">According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.</i>'],
  [u'<i>Hath spoken</i>. His word is His decree.<sup>26</sup><i class="footnote">The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.</i> The expression \u201chath spoken,\u201d is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding.'],
  [u'<i>But now the Lord hath spoken</i>, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy. <i>As the years of a hireling</i>, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.<sup>27</sup><i class="footnote">Just the contrary remark is made in Rashi on xv. 5: that the prophets sympathised with other nations in their calamities.</i> <i>And the glory of Moab</i>. His great armies. <span>\u05d5\u05e0\u05e7\u05dc\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201cShall be diminished, and but very few will remain.<sup>28</sup><i class="footnote">A. V., \u201cShall be contemned, with all that great multitude.\u201d</i> <span>\u05dc\u05d0 \u05db\u05d1\u05d9\u05e8</span> \u201cNot great,\u201d<sup>29</sup><i class="footnote">A. V., \u201cFeeble.\u201d</i> quantitative; comp. <span>\u05db\u05d1\u05d9\u05e8\u05d9\u05dd</span> \u201cmany\u201d (Job xxxiv. 24), or \u201cNot great,\u201d qualitative; the meaning of the phrase is \u201cthere will not be left of them any great man;\u201d comp. <span>\u05db\u05d1\u05d9\u05e8</span> \u201cgreat\u201d (Job xxxvi. 5).']],
 [[u'<span>\u05de\u05d5\u05e1\u05e8</span> <i>Taken away</i>. Comp. <sup>1</sup><i class="footnote">Hiphil of <span>\u05e1\u05d5\u05e8</span> \u201cto depart;\u201d <span>\u05de\u05d5\u05e1\u05e8</span> is participle Hophal: \u201ccaused to depart,\u201d or \u201ctaken away.\u201d</i><span>\u05d4\u05e1\u05d9\u05e8</span> \u201cHe took away\u201d (xviii. 5). <span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cDamascus is taken away from being a city.\u201d Join <span>\u05de\u05d5\u05e1\u05e8</span> with the feminine noun <span>\u05d3\u05de\u05e9\u05e7</span>, although it has a masculine form. More correctly, however, <span>\u05d3\u05de\u05e9\u05e7</span> may be taken as equal to <span>\u05e2\u05dd \u05d3\u05de\u05e9\u05e7</span> \u201cthe people of Damascus,\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05de\u05e9\u05e7 \u05de\u05d5\u05e1\u05e8 \u05de\u05e2\u05d9\u05e8</span> \u201cThe people of Damascus will be taken away from the city.\u201d</i> especially since in the phrase which follows,<sup>3</sup><i class="footnote">That phrase undoubtedly refers to the city of Damascus.</i> the feminine <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cand she will be,\u201d is used. <span>\u05de\u05e2\u05d9</span> <i>Heap</i>. Comp. <span>\u05dc\u05e2\u05d9\u05d9\u05dd</span> \u201cto heaps\u201d (Ps. lxxix. 1); the <span>\u05de</span> is not radical.'],
  [u'<i>The cities</i>, etc. This was caused by the king of Assyria.'],
  [u'<i>The fortress also shall cease</i>, etc. When Sennacherib came, Damascus had been already conquered and also Samaria with its fortresses.<sup>4</sup><i class="footnote">According to the Hebrew text: \u201cWhen Sennacherib came, he took <span>(\u05ea\u05e4\u05e9)</span> Damascus and also Samaria with its fortresses.\u201d This is incorrect, for Tiglath Pileser took Damascus in the time of Ahaz (2 Kings xvi. 7\u201410), and Shalmaneser conquered Samaria (ibid. xvii. 9, 10) in the sixth year of King Hezekiah; Sennacherib entered Judah in the fourteenth year of King Hezekiah. This incorrectness is probably not the fault of I. E., but that of the copyist; for if we read instead of <span>\u05ea\u05e4\u05e9</span>, the Niphal <span>\u05e0\u05ea\u05e4\u05e9\u05d4</span>, and translate \u201cfor when Sennacherib came, Damascus was already conquered, Samaria with its fortresses likewise,\u201d we have a better construction of the sentence, and no contradiction of the account given in the Book of Kings. I. E. refers the prophecy of this chapter to the period of the Assyrian invasion under Sennacherib.</i> <i>And the remnant of Syria</i>, Damascus was the capital of Syria. <i>They shall be as the glory of the children of Israel</i>, of which it is said, \u201cThe glory of Jacob shall be made thin\u201d (ver. 4). Others explain, \u201cAnd the remnant of Syria will be reduced to so disgraceful a condition, that the condition of the Israelites will be considered glorious, in comparison with the fate of Damascus.\u201d<sup>5</sup><i class="footnote"><span>\u05db\u05db\u05d1\u05d5\u05d3 \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is, according to this explanation, to be translated by \u201cas if it were a glory for the children of Israel,\u201d or \u201cnearly a glory,\u201d etc. For both significations of the prefix <span>\u05db</span> a sufficient number of instances can be adduced.</i>'],
  [u'<i>The glory of Israel shall be made thin</i>. The numbers of Israel shall be greatly reduced by slaughter and captivity.'],
  [u'<i>And it shall be</i>, the first time.<sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i><sup>6</sup><i class="footnote">I. E. does not here explain the repetition of <span>\u05d5\u05d4\u05d9\u05d4</span> as a poetical figure; because two different periods are here clearly indicated; the gathering of the standing corn at the beginning of the harvest, and the gathering of the ears from the field at the end of the harvest. The two invasions referred to by I. E. are probably the two principal ones of Tiglath Pileser and Shalmaneser. There were, in fact, other invasions, <i>e.g.</i>, that of King Phul.</i> <span>\u05db\u05d0\u05e1\u05e3 \u05e7\u05e6\u05d9\u05e8</span> <i>As when the harvestman gathereth the corn</i>. <span>\u05d4\u05e7\u05d5\u05e6\u05e8</span> \u201cthe harvestman,\u201d must be supplied before <span>\u05e7\u05e6\u05d9\u05e8</span>. <i>And it shall be</i>, the second time. The king of Assyria came twice against the land of Israel. <i>In the valley of Rephaim</i>. A place where the harvest was bad, thin and meagre.<sup>7</sup><i class="footnote">The valley Rephaim is here declared to be a barren valley; it is not certain whether I. E. derives this explanation from the meaning of the word <span>\u05e8\u05e4\u05d4\u2550\u05e8\u05e4\u05d0</span> \u201cto be weak,\u201d or from some other source.</i>'],
  [u'<span>\u05db\u05e0\u05d5\u05e7\u05e3</span> <i>As the shaking of</i>. Comp. <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he will cut down\u201d (x. 34); <span>\u05d9\u05e0\u05e7\u05d5\u05e4\u05d5</span> \u201clet them kill\u201d (xxix. 1). <span>\u05d0\u05de\u05d9\u05e8</span> <i>The top of the olive-tree</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe uppermost bough.\u201d</i> Comp. <span>\u05d4\u05d0\u05de\u05d9\u05e8\u05da</span> \u201cHe hath exalted thee\u201d (Deut. xxvi. 18); the word <span>\u05d0\u05de\u05d9\u05e8</span> has the same meaning in Arabic.<sup>9</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201cchief.\u201d Comp. Sephath Yether 47.</i> <i>Four or five</i>. Supply \u201cberries.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> In the branches of the fruitful olive-tree.<sup>10</sup><i class="footnote"><span>\u05e4\u05d5\u05e8\u05d9\u05d4</span> is not an attribute to <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, because it is feminine, while <span>\u05e1\u05e2\u05d9\u05e3</span> \u201cbranch\u201d is masculine, but to the noun referred to by the pronoun <span>\u05d4\u05b8</span> \u201cher,\u201d that is, \u201cthe olive tree.\u201d <span>\u05d1\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05d5\u05e8\u05d9\u05d4</span> means accordingly, \u201cIn the branches of her that is fruitful.\u201d A. V., \u201cIn the outmost fruitful branches thereof.\u201d</i>'],
  [u'<span>\u05d9\u05e9\u05e2\u05d4 \u05d4\u05d0\u05d3\u05dd \u05e2\u05dc \u05e2\u05e9\u05d4\u05d5</span> <i>Shall a man look to his maker</i>. Man will renounce his own powers, because of the Lord, and this is the true confidence in God (comp. 2 Sam. xxii. 42).<sup>11</sup><i class="footnote">It is remarkable that I. E. makes a similar remark on all passages where the verb <span>\u05e9\u05e2\u05d4</span> occurs, (comp. xxii. 4, xxxi. 1, Ex. v. 9), as if he wished to show that they have all the same fundamental meaning, while according to R. Jehudah Hayug this root comprises four meanings. See Two Treatises, etc., ed. John W. Nutt, pp. 97, 113.</i> <i>And his eyes shall see</i>, etc. They shall no more see the worship of idols, for they will only visit places sanctified to the worship of the Lord.'],
  [u'<span>\u05d5\u05d4\u05d7\u05de\u05e0\u05d9\u05dd</span> <i>Nor the images of the sun</i>.<sup>12</sup><i class="footnote">A. V., \u201cNor the images.\u201d</i> The <span>\u05e0</span> is not radical; comp. <span>\u05e8\u05d7\u05de\u05e0\u05d9\u05d5\u05ea</span> \u201cmerciful\u201d (Lam. iv. 10). <span>\u05d7\u05de\u05e0\u05d9\u05dd</span> are images made like chariots in honour of the sun <span>(\u05d7\u05b7\u05de\u05bc\u05b8\u05d4)</span> as stated in the history of King Manasseh (2 Kings xxi. 3).'],
  [u'<i>His strong cities</i>. The strong cities of Israel. <i>They left</i>. By the pronoun \u201cthey\u201d the Canaanites are meant. <span>\u05d4\u05d7\u05e8\u05e9</span> <i>The tree</i>.<sup>13</sup><i class="footnote">A. V., \u201cBough.\u201d</i> Comp. Ezek. xxxi. 3. <span>\u05d5\u05d4\u05d0\u05de\u05d9\u05e8</span> \u201cAnd the uppermost branch.\u201d They abandoned everything, the root and the branches, in their flight, when the Israelites entered the land of Canaan. <i>And she shall be desolate</i>. The prophet speaks here of Samaria, for she was the capital of the kingdom of Israel.<sup>14</sup><i class="footnote">This remark is caused by the change of the number from the plural in <span>\u05e2\u05e8\u05d9 \u05de\u05e2\u05d6\u05d5</span> \u201chis strong cities,\u201d to the singular in <span>\u05d5\u05d4\u05d9\u05ea\u05d4</span> \u201cAnd she shall be.\u201d</i>'],
  [u'<i>Because thou hast forgotten</i>, etc. The prophet turns now to the people of Samaria, and rebukes them. <span>\u05e0\u05e2\u05de\u05e0\u05d9\u05dd</span> The same as in Arabic; a plant that grows quickly.<sup>15</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP\nERETFhwXExQaFRERGCEYGh0dHx8fExciJCIeJBweHx7/2wBDAQUFBQcGBw4ICA4eFBEUHh4eHh4e\nHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh4eHh7/wAARCABOADEDASIA\nAhEBAxEB/8QAHAABAQACAwEBAAAAAAAAAAAAAAgGBwMFCQIE/8QAOBAAAQIFAwIEAQkJAQAAAAAA\nAQIDAAQFBhEHEiEIMRMUIkFRFiNWYXGBldHSCRUXGDJVV3KU1P/EABQBAQAAAAAAAAAAAAAAAAAA\nAAD/xAAUEQEAAAAAAAAAAAAAAAAAAAAA/9oADAMBAAIRAxEAPwDsb40m6pr1rtYEzqHI06lKmlmW\nYRVHZdpxkqIQkIYaOQEhPC+ec8nJjPOnjQa59OrsduS5NRp6tr8uuXbkWy54JCtp3rK1HdjBwnaM\nHBz7Rv6EAhCEBpDqfvvV61HKRIaX2W9WROpUZqebkHZssKChtQEo4RkZypWRg8YIzGD0tnrPuES4\nfn7etNsrO915uVcVt25yUpS79gGAc98DmKnhAdN5a6v7zRfwl3/0QjuYQCEIQCEIQCEIlDUS+deq\nf1YydCosjU/ku7PSrLEqmSSuVmZUhsvLLxbODwslWct8jsDkKvhCEAhGD616kUPTKxZ+vVSdlETo\nl3P3bJurwucmAn0NpSPURuKdxA9IOTiJD0X6wbro1UMpqUFXDSn1lRm2GG2pqWJ+CUhKHEZz6Tgj\nPCsAJgLvm5hmUlXpqZcS0wyhTji1dkpAySfsAjz/ALl6hde7lnKtfNqKnabaNLm9qUMU5txiXQr0\noS8tSVFaikp3ZOApQICcpiupDVrSq+LKqj8hfNKZkVSq2ppcw75dyXC0qTlSHdp9jjjBxxmII0v1\n0umw9ObgsSWkqfU6TV2nUJROoK/LF1GxwpGcKSoY9J4yM+6sh6D6BX0dSNJaFdryGmpyZZU3Ottk\nYQ+2ooXgZO0KKdwB5CVJjquobWKn6O0WkVKeos1VU1GeEuUMvJbLaANy15IO5QHZPAPupMfh6T6l\nYqNIaFbNo3HTapMU+SS5PtMuYeQ85844pTavWBvWQCRjjHtgap/aFVW3K1Zds0WmVaUn7hNawzJy\nz4cX4RbWlZUE5A9ZaAzjucZwcBTfystX6TUX/ua/VCJM/le1H+ndZ/Ej+cIDB+o1q89cupeqWjaM\nq7U5egkyUu36W2pUI2iYccUTgfO7hk8kBAAJwI0rfWnl5WTdbVr3HQZqVqr+zyzKMO+YCzhJaKCQ\nvJ4wMnPBweIrzoTaTJ6mawyM2lDU+1UmUFpZHiAJemwvA74B2g/Xj6orFSEKKVKSklBykkdjgjI+\n4kffAed0x0eawNsS7iE2+8p5oLW2ioEKYJH9CtyACodvSVDjgmMwY6IblVR5db98UluplSvHZRKu\nLZSnjbtWcKUe+cpH53FCAgWjdHOrUtV3EC4rdkGgyQZyXnXzvyD6AA2Fd8A5wMH37RsDQDpKrNoa\nhUy670rdHm0Ut7zEtKU/xHAt5OPDUpTiE42qyrAGcpTz3xXUIBCEICGtLbgdsHr0uelTr+2UuGrz\nko7uUUp3TDnjsHB7q3lCB/ucd8G5YjXXayg9132LMyEwlh2rrkak+tRJIXKrVuwCCOW5dAHtnuPj\nZUB8PvNS7Dj77qGmm0lbji1BKUpAySSewA9403c3VBovQ5jy/wAqVVN0HChT5Vx5Kfr34CD9xMbk\nfZamGHGH2kOtOJKHG1pCkqSRggg9wR7Rh/8ACfSz/GlmfgUt+iA5dKNRLc1Ntt64LXXNrkWppUqV\nTLBaUVpSlRwD3GFjn45+EZdHFKS8vKS6JaVYaYYbGENtICUpHwAHAjlgEIQgP//Z\n"> \u201cto flourish.\u201d A. V., \u201cpleasant.\u201d</i> <span>\u05d6\u05e8</span> means likewise \u201cgrowing quickly.\u201d <span>\u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05e9\u05d5\u05e8\u05e7 \u05d6\u05e8 \u2550 \u05d5\u05d6\u05de\u05d5\u05e8\u05ea \u05d6\u05e8</span> \u201cAnd a branch of a thriving vine-tree.\u201d<sup>16</sup><i class="footnote">A. V., \u201cWith strange slips.\u201d</i>'],
  [u'<span>\u05ea\u05e9\u05d2\u05e9\u05d2\u05d9</span> <i>Thou shalt make to grow</i>. Root <span>\u05e9\u05e0\u05d0</span> \u201cto be large;\u201d comp. <span>\u05e9\u05e0\u05d9\u05d0</span> \u201cgreat.\u201d \u201cThou shalt make it to grow quickly.\u201d <i>And in the morning shalt thou make thy seed to flourish</i>. The same. As a general rule for the understanding of the prophetical books, I say, that from the one part of the verse we can infer what the words of the other part signify.<sup>17</sup><i class="footnote">This is a very important rule, and if applied with propriety as it is by I. E., one which affords much assistance in finding the true sense of a verse.</i> <span>\u05e0\u05d3</span> There will depart.<sup>18</sup><i class="footnote">A. V., \u201cShall be a heap.\u201d</i> <span>\u05e7\u05e6\u05d9\u05e8</span> <i>The branch</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe harvest.\u201d</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cin my branch\u201d (Job xxix. 19).'],
  [u'<span>\u05e0\u05d7\u05dc\u05d4</span> <i>Sore</i>.<sup>20</sup><i class="footnote">A. V., \u201cGrief\u201d</i> Supply <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d to which the word is an attribute <span>(\u05de\u05db\u05d4 \u05e0\u05d7\u05dc\u05d4 \u2550 \u05e0\u05d7\u05dc\u05d4)</span>, \u201ca sore plague;\u201d comp. <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5</span> \u201cand their meat plenteous\u201d (Hab. i. 16) \u2550 <span>\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4</span>.<span><sup>21</sup><i class="footnote">The assumption of the ellipsis of <span>\u05de\u05db\u05d4</span> \u201cplague,\u201d is based on the difference in respect to the genders of the noun <span>\u05d9\u05d5\u05dd</span> (masc.), and the adjective <span>\u05e0\u05d7\u05dc\u05d4</span> (fem.); the same is the case in <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d1\u05e8\u05d9\u05d0\u05d4</span>, which is explained by I. E. to be equal to <span>\u05d5\u05de\u05d0\u05db\u05dc\u05d5 \u05d0\u05db\u05d9\u05dc\u05d4 \u05d1\u05e8\u05d9\u05d0\u05d4</span>.</i></span> This explanation is supported by the words which follow: <span>\u05d5\u05db\u05d0\u05d1 \u05d0\u05e0\u05d5\u05e9</span> \u201cand of desperate sorrow;\u201d with <span>\u05d0\u05e0\u05d5\u05e9</span> con-connect <span>\u05d5\u05d9\u05d0\u05e0\u05e9</span> \u201cand it was very sick\u201d (2 Sam. xii. 15). \u201cThou hast a great many children, but when the day of affliction shall come they will all perish.\u201d'],
  [u'<i>Woe to the multitude of many people</i>, that is, to the king of Assyria and his army, coming against Zion. <span>\u05d9\u05e9\u05d0\u05d5\u05df</span> <i>That make a rushing</i>. It is of the same root <span>(\u05e9\u05d0\u05d4)</span> as <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise.\u201d The <span>\u05e0</span> in <span>\u05e9\u05d0\u05d5\u05df</span> is not radical;<sup>22</sup><i class="footnote">Root <span>\u05e9\u05d0\u05d4</span> \u201cto rush.\u201d</i> the form of the noun is like that of <span>\u05d6\u05d3\u05d5\u05df</span> \u201cpride\u201d (Prov. xi. 2).'],
  [u'<i>But He shall rebuke him</i>. God will rebuke the king of Assyria. <i>From far off</i>. That is, far from his own land. <i>And shall be chased</i>. The part of the army that will be left will be pursued.<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i>'],
  [u'<i>At eveningtide</i>, that is, when the inhabitants of Jerusalem are afraid of him.<sup>24</sup><i class="footnote">By this remark, I. E. meant perhaps to say that \u201ceventide\u201d is to be considered as a figurative expression, signifying \u201cdistress,\u201d \u201canxiety.\u201d</i> <span>\u05d1\u05dc\u05d4\u05d4</span> <i>Trouble</i>. Comp. <span>\u05d1\u05dc\u05d4\u05d5\u05ea</span> \u201cterror\u201d (Ez. xxvi. 21); <span>\u05d1\u05d4\u05dc\u05d4 \u2550 \u05d1\u05dc\u05d4\u05d4</span> like <span>\u05db\u05d1\u05e9 \u2550 \u05db\u05e9\u05d1</span> \u201clamb.\u201d <i>And he is not</i>. \u201cWhen the angel will have come forth and destroyed the greater part<sup>23</sup><i class="footnote">This is not quite in accordance with the words of the account given by Isaiah xxxvii. 36, unless the expression \u201call of them\u201d (ibid.) be taken as a hyperbole.</i> of the camp. <i>This is the portion of them that spoil us</i>. These are the words of the prophet in his rejoicing.<sup>25</sup><i class="footnote">See c. xvi., note 27.</i>']],
 [[u'<span>\u05d4\u05d3\u05d9</span> <i>Oh !</i><sup>1</sup><i class="footnote">A. V., \u201cWoe.\u201d See I. E. on i. 4, and c. i., note 13.</i> It is the sign of the vocative case. Comp. Zac. ii. 10. <span>\u05e6\u05dc\u05e6\u05dc</span> <i>Shadowing</i>. Reduplication of <span>\u05e6\u05dc</span> \u201cshadow.\u201d A shady land is identical with \u201ca wide land.\u201d<sup>2</sup><i class="footnote">The idea of connecting \u201cshady\u201d with \u201cwide,\u201d is probably suggested by the image of a shady tree, whose branches extend over a large area.</i> <i>Which is beyond the rivers of Ethiopia</i>. That is, beyond the rivers of the kingdom of Assyria.<sup>3</sup><i class="footnote">Ethiopia (Kush) is here identified with Assyria. I. E. on Gen. x. 11 seems to deny the connection between Ethiopia and Assyria, and to consider Asshur (\u2550Assyria) as a son of Japheth or Shem, but not as a descendant of Kush (Ethiopia) or Ham. See c. xlii. Note 1.</i>'],
  [u'<i>That sendeth</i>, etc. That is accustomed to send messengers over the sea. <i>Go</i>, <i>ye swift messengers</i>, and bring good tidings to the Israelites, that are fled or are driven into exile, and are now beyond the rivers of Ethiopia. <i>And in vessels of bulrushes</i>. This phrase is added because of \u201cthe rivers\u201d mentioned before, <span>\u05e0\u05d5\u05d9 \u05de\u05de\u05e9\u05da \u05d5\u05de\u05d5\u05e8\u05d8</span> <i>A nation dragged and peeled</i>.<sup>4</sup><i class="footnote">A. V., \u201cScattered and peeled.\u201d</i> The Israelites are meant, that have been dragged from their homes like sheep, until they were flayed from the dragging. <i>To a terrible people</i>. To the Ethiopians. <span>\u05de\u05df \u05d4\u05d5\u05d0</span> <i>From thence</i>.<sup>5</sup><i class="footnote">A. V., \u201cFrom their beginning.\u201d</i> From that people, or from those rivers.<sup>6</sup><i class="footnote"><span>\u05de\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u2550 \u05de\u05df \u05d4\u05d5\u05bc\u05d0</span>. The pronoun is sometimes written in full, instead of a suffix. That I. E., who is always very particular about the gender and number should have found in the singular <span>\u05d4\u05d5\u05d0</span> a reference to the plural <span>\u05e0\u05d4\u05e8\u05d9</span> \u201crivers,\u201d is very strange. Instead of <span>\u05e0\u05d4\u05e8\u05d9</span> we have perhaps to read <span>\u05e2\u05b5\u05d1\u05b6\u05e8 \u05e0\u05d4\u05e8\u05d9</span></i> <span>\u05e0\u05d5\u05d9 \u05e7\u05d5 \u05e7\u05d5</span> <i>A nation of line by line</i>.<sup>7</sup><i class="footnote">A. V., \u201cA nation meted out.\u201d</i> A nation whose intellect is like that of a child, who is taught gradually, line by line. <span>\u05d5\u05de\u05d1\u05d5\u05e1\u05d4</span> And therefore it is trodden down. <span>\u05d1\u05d6\u05d0\u05d5</span> <i>They have spoiled</i>. <span>\u05d0</span> is to replace the second <span>\u05d6</span> of the root which is omitted; comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are thin\u201d<sup>8</sup><i class="footnote">Root <span>\u05d3\u05dc\u05dc</span> \u201cto be poor.\u201d <span>\u05d3\u05dc\u05dc\u05d5 \u2550 \u05d3\u05dc\u05d9\u05d5</span> as <span>\u05d1\u05d6\u05d6\u05d5 \u2550 \u05d1\u05d5\u05d0\u05d5</span>.<br>8a I. E. himself is of opinion that <span>\u05d1\u05bc\u05b8\u05d6\u05d5\u05bc \u2550 \u05d1\u05d6\u05d0\u05d5</span>. See Moznaim, sub voce, <span>\u05d4\u05de\u05ea\u05d7\u05dc\u05e4\u05d9\u05dd</span>, and Zahoth, On the Numerals, sub voce <span>\u05e2\u05e9\u05e8\u05d9\u05dd</span>.</i> (Prov. xxvi. 7). This is the explanation of R. Moses Hakkohen. <i>Rivers</i>. This is a figure for \u201ckings;\u201d comp. \u201cThe water of the river\u201d<sup>9</sup><i class="footnote">To this phrase Isaiah adds the explanation: \u201cThe king of Assyria.\u201d</i> (viii. 7).'],
  [u'<i>All ye inhabitants of the world</i>. As if a banner were raised over the whole earth. <i>You shall hear</i>, so as to know the work of the Lord, which He has done in the camp of Sennacherib.'],
  [u'<i>I will take my rest</i>. This refers to the divine glory<sup>10</sup><i class="footnote">In order to remove the anthropomorphism, \u201cGod takes rest,\u201d I. E. substitutes for \u201cGod,\u201d or the pronoun referring to Him, the word <span>\u05e9\u05db\u05d9\u05e0\u05d4</span> (lit. \u201cdwelling,\u201d) \u201cthe divine glory revealed in His works.\u201d This divine glory, he says, remained in Jerusalem, that is, revealed itself in the deliverance of the holy city from the threatened humiliation by Sennacherib.</i> which remained. <span>\u05d5\u05d0\u05d1\u05d9\u05d8\u05d4</span> \u201cAnd I shall see.\u201d<sup>11</sup><i class="footnote">What I. E. means to say by this remark can hardly be discovered, unless we suppose that he read <span>\u05de\u05db\u05d5\u05e0\u05d9</span> instead of <span>\u05d1\u05de\u05db\u05d5\u05e0\u05d9</span>\u2014the word is quoted by I. E. without <span>\u05d1</span>\u2014and explained by this remark, the exceptional construction of the verb <span>\u05d4\u05d1\u05d9\u05d8</span> with a noun without the preposition <span>\u05d1</span>; he says that it has the meaning of <span>\u05e8\u05d0\u05d4</span> \u201cto see,\u201d which governs the accusative.</i> <span>\u05de\u05db\u05d5\u05e0\u05d9</span> <i>My dwelling-place</i>, Jerusalem. <span>\u05d0\u05d5\u05d9\u05e8 \u05e6\u05d7 \u2550 \u05e6\u05d7</span> \u201cPure air.\u201d<sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i><sup>12</sup><i class="footnote">According to I. E. the words <span>\u05db\u05d7\u05dd \u05e6\u05d7 \u05d0\u05dc\u05d9 \u05d0\u05d5\u05e8</span>, must be rendered \u201cwhen the pure air is warm after the rain.\u201d A. V., \u201cLike a clear heat upon herbs.\u201d</i> <span>\u05e2\u05dc\u05d9 \u05d0\u05d5\u05e8</span> <i>After rain</i>. Comp. <span>\u05e2\u05e0\u05df \u05d0\u05d5\u05e8\u05d5</span> \u201cthe cloud of his rain\u201d<sup>13</sup><i class="footnote">A. V., \u201cHis bright cloud.\u201d</i> (Job xxxvii. 11). The sun is also called <span>\u05d0\u05d5\u05e8</span>, the moon too,\u2014comp. <span>\u05d0\u05d5\u05e8\u05d9\u05dd \u05d2\u05d3\u05d5\u05dc\u05d9\u05dd</span> \u201cgreat luminaries\u201d<sup>14</sup><i class="footnote">Sun and moon.</i> (Ps. cxxxvi. 7)\u2014because they are the cause of the rain,<sup>14a</sup><i class="footnote">The same remark is made by I.E. in Gen. ii. 6.</i> but of course only at the will of the Almighty.'],
  [u'<span>\u05e0\u05d5\u05de\u05dc</span> <i>Ripening</i>, Comp. <span>\u05d5\u05d9\u05d2\u05de\u05dc</span> \u201cAnd it ripened\u201d (Num. xvii. 23). <span>\u05d9\u05d4\u05d9\u05d4 \u05e0\u05e6\u05d4</span> Will still be in the flower. <i>And He will cut off</i>. The pronoun refers to God. <span>\u05d4\u05d6\u05dc\u05d6\u05dc\u05d9\u05dd</span> <i>The sprigs</i>. The branches which are joined to the root; the word is hap. leg. <span>\u05d4\u05e0\u05d8\u05d9\u05e9\u05d5\u05ea</span> The large branches, that spread <span>(\u05e0\u05d8\u05e9)</span> widely. <span>\u05db\u05e8\u05ea \u2550 \u05d4\u05ea\u05d6</span> \u201cHe cut.\u201d This verb is often met with in Rabbinical Hebrew.<sup>15</sup><i class="footnote">Comp. Talmud Babli. Gittin 70a, Synhedrin, 52b.</i> The two verbs in the past follow each other without a conjunction, like <span>\u05d7\u05de\u05e7 \u05e2\u05d1\u05e8</span> \u201cHath gone, passed by\u201d (Song v. 6). The meaning of the verse is: The Assyrians will perish before the fruit of their devices will be ripe.\u201d'],
  [u'<i>They will be left</i>, etc. The host of Assyria, having been destroyed through the angel, will be left, etc. <span>\u05dc\u05e2\u05d9\u05d8</span> <i>To the fowl</i> (comp. Gen. xv. 11); its forms are like those of <span>\u05e9\u05c1\u05b5\u05e9\u05c1</span> (Est. i. 6), and <span>\u05e9\u05c1\u05b7\u05d9\u05b4\u05e9\u05c1</span> <span>(1</span> Chron. xxix. 2), \u201cmarble.\u201d <span>\u05d5\u05e7\u05e5</span> <i>And shall summer</i>. Comp. <span>\u05e7\u05d9\u05e5</span> \u201csummer\u201d (Gen. viii. 22). <span>\u05ea\u05d7\u05e8\u05e3</span> <i>Shall winter</i>. Comp. <span>\u05d4\u05b9\u05e8\u05b6\u05e3</span> \u201cwinter\u201d (Gen. viii. 22).\u2014The beasts will remain there to eat the corpses of the killed.'],
  [u'<span>\u05e9\u05d9</span> <i>Present</i>. Comp. Ps. lxxvi. 12. <i>A people dragged and peeled</i>. Israel, who has been dragged and flayed during the period of his captivity, will now be brought, to the honour of God, to His abode on Mount Zion. According to R. Moses Hakkohen, this chapter describes the redemption announced by the words\u2014\u201cThe Lord shall set His hand again the second time to recover the remnant of the people,\u201d etc.<sup>16</sup><i class="footnote">This verse describes, according to R. Moses Hakkohen, the deliverance of the Israelites in the time of Hezekiah. Comp. I. E. on xi. 11.</i> (xi. 11.)']],
 [[u'<i>The Lord rideth upon a swift cloud</i>. This figure signifies the imminent fulfilment of the divine decrees.'],
  [u'<span>\u05d5\u05e1\u05db\u05e1\u05db\u05ea\u05d9</span> <i>And I will set</i>. Comp. <span>\u05d9\u05e1\u05db\u05e1\u05da</span> \u201cHe will set up\u201d (ix. 10).'],
  [u'<span>\u05d5\u05e0\u05d1\u05e7\u05d4</span> <i>And shall fail</i>. Root <span>\u05d1\u05e7\u05e7</span> \u201cto empty.\u201d Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> \u201cmaketh empty\u201d (xxiv. 1). <span>\u05e0\u05d1\u05e7\u05d4</span> is Niphal of <span>\u05d1\u05e7\u05e7</span>, and is formed like <span>\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be wound about\u201d<sup>1</sup><i class="footnote">The regular form of the Niphal third person fem. sing. past of <span>\u05d1\u05e7\u05e7</span> and <span>\u05e1\u05d1\u05d1</span> is <span>\u05e0\u05b8\u05e1\u05b7\u05d1\u05bc\u05b8\u05d4 \u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4</span>, but the reduplication is very often neglected in the verbs <span>\u05e2\u05d9\u05e2</span>. Comp. <span>\u05d9\u05b8\u05d6\u05b0\u05de\u05d5\u05bc ,\u05d5\u05b0\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> (Gen. xi. 6,7) from <span>\u05d1\u05dc\u05dc</span> and <span>\u05d6\u05d8\u05dd</span>.</i> (Ez. xli. 7). <span>\u05d0\u05d8\u05d9\u05dd</span> <i>Charmers</i>. Comp. <span>\u05d0\u05d8</span> \u201csoftly\u201d (1 Kings xxi. 27); <span>\u05d0\u05d8\u05d9\u05dd</span> signifies \u201cthings that are done secretly.\u201d'],
  [u'<span>\u05d5\u05e1\u05db\u05e8\u05ea\u05d9</span> <i>And I will give over</i>. The <span>\u05db</span> is here, according to some, substituted for <span>\u05e0</span>, but, in fact, only the silent letters interchange; it is rather to be compared with <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand were stopped\u201d<sup>2</sup><i class="footnote">The second explanation is not different from the first in substance, but in the wording, because after all <span>\u05e1\u05db\u05e8</span> means the same as <span>\u05e1\u05d2\u05e8</span> \u201cto shut,\u201d \u201cto stop,\u201d \u201cto deliver up,\u201d whether we say that the former is derived from the latter by the change of <span>\u05d2</span> into <span>\u05db</span> or not.</i> (Gen. viii. 2). <span>\u05d0\u05d3\u05e0\u05d9\u05dd \u05e7\u05e9\u05d4</span> <i>A cruel lord</i>. The grammatical irregularity is already explained (Ex. xxi. 4).<sup>3</sup><i class="footnote">On Exod. xxi. 4, I. E. remarks that the plural form of a noun is sometimes used to signify one person, as a mark of honour and distinction, but that this only applies to nouns, not to verbs or adjectives.</i> <i>And a fierce king</i>. The king of Assyria.'],
  [u'<span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> <i>And shall be dried up</i>.<sup>4</sup><i class="footnote">A. V., \u201cAnd shall fail,\u201d \u201cfaileth.\u201d</i> Comp. <span>\u05dc\u05e9\u05d5\u05e0\u05dd \u05d1\u05e6\u05de\u05d0 \u05e0\u05e9\u05ea\u05d4</span> \u201ctheir tongue is dry for thirst\u201d (xli. 17).'],
  [u'<span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5</span> <i>And shall leave.<sup>5</sup><i class="footnote">A. V., \u201cAnd they shall turn far away.\u201d</i></i>. <span>\u05d0</span> is epenthetic. <span>\u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05d7\u05d5 \u05e0\u05d4\u05e8\u05d5\u05ea</span> \u201cAnd the people will leave the rivers.\u201d<sup>6</sup><i class="footnote">They will leave the rivers, on the fruitful banks of which they had settled, because they are now barren and waste.</i> <span>\u05d3\u05dc\u05dc\u05d5</span> <i>They shall be poor</i>.<sup>7</sup><i class="footnote">A. V., \u201cShall be emptied.\u201d</i> Comp. <span>\u05d3\u05dc</span> \u201cpoor\u201d (Lev. xiv. 21). <span>\u05d9\u05d0\u05d5\u05e8\u05d9 \u05de\u05e6\u05d5\u05e8</span> <i>The ponds of siege</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe rivers of defence.\u201d</i> The ponds which are prepared in order that the enemy should not be able to destroy the inhabitants through want of water, when he besieges the town. <span>\u05e7\u05e0\u05d4 \u05d5\u05e1\u05d5\u05e3</span> <i>The reeds and flags</i>. The plants on the banks of the river. <span>\u05e7\u05de\u05dc\u05d5</span> <i>Shall be cut off</i>.<sup>9</sup><i class="footnote">A. V., \u201cShall wither.\u201d</i> Another instance of the same root occurs in this book (xxxiii. 9).'],
  [u'<span>\u05e2\u05e8\u05d5\u05ea</span> Some compare it with <span>\u05de\u05ea\u05e2\u05e8\u05d4</span> \u201cspreading himself\u201d (Ps. xxxvii. 35), and say that it means \u201cgreen;\u201d<sup>10</sup><i class="footnote">A. V., \u201cThe paper reeds.\u201d</i> \u201call green herbs that grow on the banks of the river and at its mouth, and all that is sown near the river, all will dry up.\u201d Others, \u201cThe banks of the river and its mouths have been stripped of every thing that had been there,\u201d for the plants may be considered as a covering to them.<sup>11</sup><i class="footnote"><span>\u05e2\u05e8\u05d4</span> \u201cto be naked,\u201d \u201cto be without the covering;\u201d <span>\u05e2\u05e8\u05d5\u05ea</span> \u201cnaked places\u201d is, according to this remark, the proper expression for \u201cbanks of rivers which are bare of their usual verdure,\u201d the verdure being, as it were, the covering of the earth.</i>'],
  [u'<span>\u05d5\u05d0\u05e0\u05d5</span> And they shall mourn. <span>\u05d4\u05d3\u05d9\u05d2\u05d9\u05dd</span> <i>The fishers</i>. A noun analogous to <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05b8\u05d1\u05b4\u05d9\u05dd</span> \u201cthieves\u201d (i. 23). <span>\u05d7\u05db\u05d4</span> <i>Angle</i>. Comp. <span>\u05d1\u05d7\u05db\u05d4</span> \u201cwith an angle\u201d (Hab. i. 15), an instrument by which the fish are caught. Many derive the word from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d but they are far from being right.<sup>12</sup><i class="footnote">I. E. does not show, why he rejects this derivation; it seems rather probable that <span>\u05d7\u05db\u05d4</span> \u201cangle\u201d is derived from <span>\u05d7\u05b5\u05da\u05b0</span> \u201cpalate,\u201d because the hook takes hold of the fish in the palate.</i> <span>\u05de\u05db\u05de\u05e8\u05ea</span> Net.'],
  [u'<span>\u05e9\u05e8\u05d9\u05e7\u05d5\u05ea</span> <i>Red</i>.<sup>13</sup><i class="footnote">A. V., \u201cFire.\u201d</i> Some compare it with <span>\u05de\u05e9\u05e8\u05e7</span> \u201ccomb,\u201d but more correctly it is derived from <span>\u05e9\u05d5\u05e8\u05e7</span> \u201cvine branch\u201d (v. 2), and it signifies, \u201chaving the colour of the vine branch,\u201d \u201cred;\u201d comp. <span>\u05e9\u05e8\u05e7\u05d9\u05dd</span> \u201cred\u201d (Zac. i. 8). <span>\u05d7\u05d5\u05e8\u05d9</span> It is either an adjective, meaning \u201cwhite,\u201d<sup>14</sup><i class="footnote">A. V., \u201cNet-works.\u201d</i> or a noun, signifying \u201cfine things,\u201d <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span> being a plural form used instead of <span>\u05d7\u05d5\u05e8\u05d9\u05dd</span>; comp. <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> \u201cthe nobles of\u201d (Jer. xxvii. 20).<sup>15</sup><i class="footnote">As the Hebrew text stands <span>\u05d5\u05db\u05de\u05d5\u05d4\u05d5 \u05d7\u05d5\u05b9\u05e8\u05b5\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span>, it is not clear what this instance is to prove; the regular construct state <span>\u05d7\u05d5\u05b9\u05e8\u05b5\u05d9</span> does not contribute anything to the explanation of the irregular form <span>\u05d7\u05d5\u05b9\u05e8\u05b8\u05d9</span>. The text seems to be incorrect; after <span>\u05db\u05de\u05d5\u05d4\u05d5</span> some instance like <span>\u05d7\u05b7\u05dc\u05d5\u05b9\u05e0\u05b8\u05d9</span> \u201cwindows\u201d (Jer. xxii. 17), or <span>\u05e0\u05bc\u05d5\u05b9\u05d1\u05b7\u05d9</span> \u201cgrasshoppers\u201d (Am. xii. 1) is expected, and instead of <span>\u05d7\u05d5\u05e8\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> we should perhaps read <span>\u05d1\u05d4\u05e8\u05d0\u05d5\u05ea \u05d4\u05d9\u05d5\u05f4\u05d3</span> \u201cthe <span>\u05d9</span> being sounded.\u201d (See Rashi and Michlal Jophi ad locum.)</i>'],
  [u'<span>\u05e9\u05ea\u05d5\u05ea\u05d9\u05d4</span> <i>Her foundations</i>.<sup>16</sup><i class="footnote">A. V., \u201cIn the purposes thereof.\u201d</i> Comp. Ps. xi. 3. The buildings which they erect to take the fish in. <span>\u05e9\u05db\u05e8</span> <i>Sluices</i>. Comp. <span>\u05d5\u05d9\u05e1\u05db\u05e8\u05d5</span> \u201cand they were stopped\u201d (Gen. viii. 2), although <span>\u05e9\u05db\u05e8</span> is spelt with <span>\u05e9\u05b9</span>; comp. <span>\u05d1\u05e1\u05d5\u05e8\u05d9 \u2550 \u05d1\u05e9\u05d5\u05e8\u05d9</span> \u201cwhen I depart\u201d (Hos. ix. 12). <span>\u05d0\u05e0\u05de\u05d9 \u05e0\u05e4\u05e9</span> <i>The ponds for fish</i>. Ponds containing the lives <span>(\u05e0\u05e4\u05e9)</span> of the fish.<sup>17</sup><i class="footnote">This explanation is against the accents, which require <span>\u05e9\u05db\u05e8</span> rather to be joined to <span>\u05e2\u05e9\u05d9</span> than to the following word. According to I. E. <span>\u05e9\u05db\u05e8</span> together with <span>\u05e0\u05e4\u05e9 \u05d0\u05e0\u05de\u05d9</span> is one expression, the object to <span>\u05e2\u05e9\u05d9</span>; the latter should therefore have a disjunctive accent, <i>e.g</i>., <span>\u05e2\u05b9\u05e9\u0596\u05b9\u05b5\u05d9 \u05e9\u05b9\u05b6\u05db\u05a5\u05b6\u05e8 \u05d0\u05b7\u05e0\u05b0\u05de\u05b5\u05d9\u05be\u05e0\u05b8\u0591\u05e4\u05b6\u05e9\u05b9</span>.</i>'],
  [u'<span>\u05d7\u05db\u05de\u05d9 \u05e4\u05e8\u05e2\u05d4, \u05d9\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4 \u2550 \u05d7\u05db\u05de\u05d9 \u05d9\u05d5\u05e2\u05e6\u05d9 \u05e4\u05e8\u05e2\u05d4</span> <i>The wise men of Pharaoh</i>, <i>the counsellors of Pharaoh</i>.<sup>18</sup><i class="footnote">A. V., \u201cThe wise counsellors of Pharaoh.\u201d</i> This is an elliptical expression; comp. <span>\u05e0\u05d7\u05e8\u05d9 \u05e0\u05d7\u05dc\u05d9 \u05d3\u05d1\u05e9</span> \u201cRivers, brooks of honey\u201d<sup>19</sup><i class="footnote">An ellipsis like this may be supposed, wherever two co-ordinate nouns govern one genitive; by here calling our attention to it, I. E. seems to reject the assumption that the second noun <span>\u05d9\u05e2\u05e6\u05d9</span> is a genitive governed by the first noun <span>\u05d7\u05db\u05de\u05d9</span>: \u201cthe wise of the counsellors of Pharaoh.\u201d</i> (Job xxx. 17). <span>\u05e0\u05d1\u05e2\u05e8\u05d4</span> <i>Foolish</i>.<sup>20</sup><i class="footnote">A. V., \u201cIs become brutish;.\u201d</i> Comp. <span>\u05d1\u05e2\u05e8</span> \u201cfool\u201d (Ps. lxxiii. 22). <i>I am a son of wise men</i>. Comp. \u201cA son of free men\u201d (Koh. x. 17). Each of them will praise himself: \u201cmy father was wise, my forefathers in days of old were also kings.\u201d'],
  [u'<i>Where are thy wise men</i>, etc. \u201cIf they in reality be the sons of wise men, of royal family, why do they not know what God has decided for Egypt?\u201d'],
  [u'<span>\u05e0\u05d5\u05d0\u05dc\u05d5</span> <i>Are become fools</i>. Comp. <span>\u05e0\u05d5\u05d0\u05dc\u05e0\u05d5</span> \u201cwe acted foolishly\u201d (Num. xii. 11). <span>\u05e0\u05e9\u05d0\u05d5</span> <i>They are deceived</i>. Comp. <span>\u05d4\u05e9\u05d9\u05d0\u05e0\u05d9</span> \u201chath beguiled me\u201d (Gen. iii. 13); it is Niphal. <span>\u05e4\u05e0\u05ea</span> <i>The stay</i>. The nobles. Comp. <span>\u05e4\u05e0\u05d5\u05ea</span> \u201cthe chiefs\u201d (Judges xx. 2). <span>\u05e9\u05d1\u05d8\u05d9\u05d4</span> <i>The tribes thereof</i>, that is, \u201cher families.\u201d'],
  [u'<span>\u05e0\u05e1\u05da \u2550 \u05de\u05e1\u05da</span> <i>Hath mingled</i>. The two roots have the same meaning, namely, \u201cto mingle.\u201d <span>\u05e2\u05d5\u05e2\u05d9\u05dd</span> <i>Perverseness</i>. An irregular form of <span>\u05e2\u05d5\u05d4</span> \u201cto overturn.\u201d Comp. <span>\u05e2\u05b7\u05d5\u05bc\u05b8\u05d4</span> \u201cOverturned\u201d (Ez. xxi. 32).'],
  [u'<i>Head or tail</i>. Even a plant in its integrity, with head and tail, will not be left to them. Others take the phrase and explain it figuratively, \u201cThey are wandering about and do not know what to begin; they can do neither the work of the head, of the old and noble (ix. 14), nor that of the tail, of the common people.\u201d In the same way the phrase, \u201cpalm-tree and reed,\u201d is to be explained.'],
  [u'<i>And it shall be afraid</i>, etc. When the Egyptians shall have heard these decrees of the Lord, and also witnessed their fulfilment, they will fear the Lord.'],
  [u'<span>\u05dc\u05d7\u05e0\u05d0</span> <i>For a terror</i>. Comp. <span>\u05d9\u05d7\u05e0\u05d5</span> \u201cthey reel to and fro\u201d (Ps. cvii. 27). <span>\u05d5\u05d1\u05de\u05d7\u05d5\u05e0\u05d4</span> \u201cand with the compass\u201d<sup>21</sup><i class="footnote">Root <span>\u05d7\u05d5\u05d2 \u2550 \u05d7\u05d2\u05d2</span>, \u201cto move about,\u201d \u201cto stagger,\u201d \u201cto fear.\u201d</i> (xliv. 13). <i>The land of Jehudah</i>. The glory of God, which is manifested in that land, is meant.'],
  [u'<i>The language of Canaan</i>. We may learn from this that the Canaanites spoke the holy language.<sup>22</sup><i class="footnote">According to I. E., the prophet undoubtedly means to say that Hebrew will be spoken in Egypt. If this be granted, the inference is right that the Canaanites spoke the Hebrew language, since the expression \u201cCanaan\u201d is here used for \u201cHebrew.\u201d Rashi explains: \u201cThe holy language spoken by the Israelites, who dwell in Canaan.\u201d</i> <span><sup>23</sup><i class="footnote">A. V., \u201cThe city of destruction.\u201d</i>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span> The name of a town. It is surprising how people can confound <span>\u05d4</span> with <span>\u05d7</span> <span><sup>24</sup><i class="footnote">The Targum has besides the literal translation of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>, namely <span> \u05d3\u05e2\u05ea\u05d9\u05d3\u05d0 \u05dc\u05de\u05d7\u05e8\u05d1 \u05e7\u05e8\u05ea\u05d0</span> \u201ccity of destruction,\u201d also the name <span>\u05d1\u05d9\u05ea \u05e9\u05de\u05e9</span>, \u201cthe city of the sun,\u201d the origin of which some find in the reading of <span>\u05e2\u05d9\u05e8 \u05d4\u05d7\u05e8\u05e1</span>, instead of <span>\u05e2\u05d9\u05e8 \u05d4\u05d4\u05e8\u05e1</span>. As to <span>\u05d7\u05e8\u05e1</span> \u201csun,\u201d comp. Job ix. 7. See Rashi, <i>ad locum</i>.</i>.(\u05d4\u05d4\u05e8\u05e1 with \u05d4\u05d7\u05e8\u05e1)</span>'],
  [u'<i>Shall there be an altar</i>, etc. The explanation of the Midrash is known, that the altar refers to the slaughter of the Egyptians;<sup>25</sup><i class="footnote">This is not mentioned in Yalkut, nor is any allusion made to it by Rashi or Targum.</i> but the verse can be explained literally.<sup>26</sup><i class="footnote">Some take it literally, and point for the fulfilment of this prophecy to the altar built in Egypt by Onias. See Menachoth, 109 b.; Josephus Antiq., XII. xi, 7.</i> Comp. \u201cAnd they will worship with sacrifice and meat-offering\u201d (ver. 21).'],
  [u'<i>They shall cry unto the Lord because of the oppressors</i>, etc. Whosoever will be in trouble will come thither to bring his offering. <span>\u05d5\u05e8\u05d1</span> <i>And a great one</i>.<sup>27</sup><i class="footnote">According to I. E. <span>\u05de\u05d5\u05e9\u05d9\u05e2 \u05d5\u05e8\u05d1</span> may be explained as <span><i>\u1f10\u03bd \u03b4\u03b9\xe0 \u03b4\u03c5o\u1fd6\u03bd</i></span>: \u201ca deliverer who is also a great man;\u201d \u201ca great deliverer.\u201d It would be a more natural explanation to take <span>\u05e8\u05d1</span> as participle of <span>\u05e8\u05d9\u05d1</span> \u201cto plead;\u201d \u201ca helper and a defender.\u201d</i> Comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8).'],
  [u'<span>\u05d5\u05e2\u05d1\u05d3\u05d5 \u05d1\u05d6\u05d1\u05d7 \u2550 \u05d5\u05e2\u05d1\u05d3\u05d5 \u05d6\u05d1\u05d7</span> \u201cAnd they shall worship with sacrifice.\u201d'],
  [u'<span>\u05d5\u05e8\u05e4\u05d0\u05dd \u05e8\u05e4\u05d0 \u2550 \u05d5\u05e8\u05e4\u05d0</span> And he will surely heal them. <span>\u05d5\u05e0\u05e2\u05ea\u05e8</span> <i>And he will be entreated</i>. He will accept their prayer.'],
  [u'<span>\u05d0\u05e9\u05d5\u05e8\u05d4</span> To Assyria.\u2014Egypt and Assyria will be in peace together, after a part of the Egyptians have been taken captive and made subjects of the king of Assyria.<sup>28</sup><i class="footnote">This assertion is probably based on the last words of this verse, <span>\u05de\u05e6\u05e8\u05d9\u05dd \u05d0\u05ea \u05d0\u05e9\u05d5\u05e8 \u05d5\u05e2\u05d1\u05e8\u05d5</span>, \u201cAnd the Egyptians shall serve the Assyrians.\u201d (A. V., \u201cwith the Assyrians.\u201d) The Hebrew <span>\u05d0\u05ea</span> can, however, be explained in two ways: as the sign of the objective case, and as a preposition signifying \u201cwith.\u201d</i>'],
  [u'<span>\u05e9\u05dc\u05e9\u05d9\u05d4</span> <i>The third</i>. Most of the commentators compare it with <span>\u05d5\u05e9\u05dc\u05e9\u05d9\u05dd</span> \u201cand chiefs\u201d<sup>29</sup><i class="footnote">Literally, according to I. E., \u201cofficers of the third rank.\u201d Comp. I. E. on Exod. xiv. 7.</i> (Ex. xiv. 7); but they must presume the existence of the second degree before they speak of the third.<sup>30</sup><i class="footnote">If <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> meant \u201cchief,\u201d it would signify, according to I. E., \u201can officer of a lower rank\u201d that had above him the <span>\u05de\u05e9\u05e0\u05d4</span>, \u201cthe officer of the second rank,\u201d that is, the officer next to the king. I. E. hesitates to give this attribute to the Israelites, as if the Assyrians and Egyptians were superior to them, and explains therefore <span>\u05e9\u05dc\u05d9\u05e9\u05d9\u05d4</span> \u201ca third\u201d in the alliance with Egypt and Assyria.</i> More naturally it is derived from <span>\u05e9\u05dc\u05e9\u05d4</span> \u201cthree,\u201d and explained by \u201cthe third;\u201d for there will be in Assyria people that will know the Lord, and many more so in Egypt; and Israel will be \u201ca blessing in the midst of the land,\u201d for through him Egypt and part of Assyria will know the Lord.<sup>31</sup><i class="footnote">Comp. next verse.</i>'],
  [u'<i>Whom the Lord of hosts hath blessed</i>. For the Lord has blessed Israel, therefore \u201che will be a blessing,\u201d etc; or He has blessed each of the three.<sup>32</sup><i class="footnote">The question is here, to which word does the pronoun in <span>\u05d1\u05bc\u05b5\u05e8\u05b0\u05db\u05d5\u05b9</span> \u201che blessed him\u201d refer. The one explanation refers it to \u201cIsrael;\u201d because God has blessed Israel, therefore he can again be a source of blessing to other nations. The second explanation refers it to \u201cIsrael, Egypt, and Assyria,\u201d and explains the singular of the pronoun in the usual way, \u201ceach of them.\u201d</i> <i>My people</i>. Because they will erect an altar to the Lord publicly, He calls them \u201cmy people.\u201d <i>And the work of my hands</i> (and not \u201cmy people\u201d), for there will be only a few of them that will know the work of the Lord. <i>And mine inheritance</i>. Israel remains His inheritance for ever, for Assyria and Egypt are this only temporarily in comparison with Israel. The Chald\xe6an translation renders this passage thus: \u201cBlessed be my people that is in Egypt.\u201d']],
 [[u'<i>Sargon</i>.<sup>1</sup><i class="footnote">According to Niebuhr (Geschichte Assurs und Babels, p. 160 ff.) Sargon is the name of a king between Tiglath Pileser and Sennacherib, and identical with Shalmaneser.</i> Either Sennacherib or another Assyrian king. <i>Ashdod</i>. A place belonging to the Philistines.'],
  [u'<i>And loose the sackcloth</i>, etc. This shows that the prophet wore sackcloth. It would be a strange thing that the prophet should have gone naked, as a sign for Egypt. I shall explain this circumstance, with the help of the Lord, at the beginning of the minor prophets (Hos. i. 1).<sup>2</sup><i class="footnote">I. E. explains this as a vision. Isaiah saw in a vision that he was going naked, as a symbol for Egypt; as Hosea saw in a vision himself marrying a harlot, and having children by her, to whom be gave symbolical names as allusions to the fate of his people.</i>'],
  [u'<span>\u05d5\u05de\u05d5\u05e4\u05ea</span> <i>And an example</i>.<sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cWonder,\u201d \u201csign.\u201d</i> Comp. \u201cAnd Ezekiel shall be unto you an example\u201d (Ez. xxiv. 24). <span>\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> Either \u201cin three years from that day,\u201d<sup>4</sup><i class="footnote"><span>\u05d1\u05e2\u05d5\u05d3 \u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd\u2550\u05e9\u05dc\u05e9 \u05e9\u05e0\u05d9\u05dd</span>.</i> or \u201cthree years,\u201d shall Egypt be in misfortune.'],
  [u'<i>Ethiopia</i>, that came to help them. <span>\u05d5\u05b7\u05d7\u05b0\u05b7\u05e9\u05c1\u05d5\u05bc\u05e4\u05b7\u05d9</span> <i>And my naked people</i>.<sup>5</sup><i class="footnote">A. V., \u201cAnd uncovered\u201d</i> The first person refers either to the prophet, \u201cthe people whose nakedness he indicated by going naked,\u201d or to God; \u201cthe people whom God hath made bare.\u201d<sup>6</sup><i class="footnote">I. E. considers the ending <span>\u2013\u05b7\u05d9</span> in <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b7\u05d9</span> as a pronominal suffix of the first person. It is generally believed to be equivalent to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05b5\u05d9</span>, the construct state of the plural <span>\u05d7\u05e9\u05d5\u05e4\u05d9\u05dd</span>.</i> <span>\u05e9\u05ea</span> <i>The back</i>. Comp. 2 Sam. x. 14. <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> Either, \u201cTo the shame of Egypt;\u201d or join <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span>, mentioned before, also to <span>\u05e2\u05e8\u05d5\u05ea</span>, so that <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> is in apposition to <span>.<sup>7</sup><i class="footnote">According to the first explanation <span>\u05e2\u05e8\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> refers to the whole sentence. \u201cAll the preceding will be to the disgrace of Egypt;\u201d according to the second, it is the complement to <span>\u05d5\u05d7\u05e9\u05d5\u05e4\u05d9</span> \u201cuncovered with regard to their nakedness.\u201d</i>\u05e9\u05ea</span>'],
  [u'<i>And they shall be afraid</i>. The Israelites, that flee to Egypt, will fear. <i>Their expectation</i>. The country to which their eyes are directed for help. <i>Their glory</i>. Of whom\u2014that is, of whose alliance\u2014they were proud.'],
  [u'<i>The inhabitant of this isle</i>. The Israelites, who live in these islands near Egypt, will say, \u201cThis has happened to those to whom we fled,\u201d etc.<sup>8</sup><i class="footnote">The last two verses are generally referred to Ashdod, which, being situated on the sea, and commanding the islands, is called <span>\u05d0\u05d9</span> \u201cisland.\u201d</i>']],
 [[u'<span>\u05de\u05d3\u05d1\u05e8 \u05d9\u05dd</span> \u201cThe desert<sup>1</sup><i class="footnote">Babylon, whose destruction the prophet is going to predict, is already called a desert by prolepsis.</i> of the west,\u201d that is, Babylon, which is west of Persia and Media; or \u201cthe desert of the sea,\u201d<sup>2</sup><i class="footnote">The river Euphrates may be called <span>\u05d9\u05dd</span> \u201csea,\u201d on account of its width.</i> <span>\u05d9\u05dd</span> being taken in its original sense, \u201cthe sea.\u201d <span>\u05dc\u05d7\u05dc\u05d5\u05e3</span> To pass through. <i>He cometh from the desert</i>. He, the enemy, comes from the desert, and not from the sea.<sup>3</sup><i class="footnote">It is not clear what I. E. means by this remark; the passage is, perhaps, corrupt, and originally expressed some attribute of the enemy.</i> <i>From a terrible land</i>. From Persia and Media.'],
  [u'<span>\u05d7\u05d6\u05d5\u05ea</span> A vision. <i>Grievous</i> for Babylon. <i>Unto me</i>. The first person refers to the prophet.<sup>4</sup><i class="footnote">This is not the opinion of I. E. himself, as he remarks below, in this same verse; the first person refers to Belshazzar, who is here represented as speaking.</i> <i>The treacherous dealer</i>, etc. He who wishes to be treacherous and rebellious will be able to be so, and he who wishes to rob will be able to rob. <i>Elam</i>. A Persian province.<sup>5</sup><i class="footnote">See c. xiii. Note 7.</i> <span>\u05e6\u05d5\u05bc\u05e8\u05b4\u05bd\u05d9</span> <i>Besiege</i>. Root <span>\u05e6\u05d5\u05e8</span> \u201cto besiege;\u201d comp. <span>\u05d5\u05e6\u05e8\u05ea</span> \u201cand thou wilt besiege\u201d (Deut. xx. 12). It has the accent on the last syllable, like <span>\u05e9\u05c1\u05d5\u05bc\u05d1\u05b4\u05bd\u05d9</span> \u201creturn\u201d (Ps. cxvi. 7).<sup>6</sup><i class="footnote">The regular form is <span>\u05e6\u05bd\u05d5\u05bc\u05e8\u05b4\u05d9</span>. The accent of the verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05d9\u05e2</span>, remains on the first letter of the root as long as the principal rules of the Hebrew accentuation permit it.</i> <i>All the sighing thereof have I made to cease</i>. Some explain, \u201cNone will be left that should sigh for Babylon;\u201d others, \u201cAll the sighing she has caused, has ceased.\u201d I think that the whole passage, from the beginning of this verse<sup>7</sup><i class="footnote">The text has the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018All sighing thereof;\u2019\u201d but if I. E. intended to say, \u201cfrom the words \u2018 All sighing thereof,\u2019\u201d he would have said <span>\u05de\u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, from \u201cAll the sighing thereof;\u201d besides, I. E. says distinctly in giving the context, that the preceding words were also spoken by Belshazzar. The translation is based on the conjecture, that the original copy had the words <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05d4\u05e4\u05e1\u05d5\u05e7</span> \u201cfrom the beginning of the verse,\u201d instead of <span>\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05dc \u05d0\u05e0\u05d7\u05ea\u05d4</span>, \u201cfrom the beginning of \u2018 All the sighing thereof.\u2019\u201d\u2014I. E. seems to have read <span>\u05d0\u05b7\u05e0\u05b0\u05d7\u05b8\u05ea\u05b8\u05d4\u05bc</span> with a Dagesh.</i> till the end of the chapter, is the speech which the prophet put into the mouth of King Belshazzar; for it is well known that the prophet rejoiced in the fall of Babylon; how, then, could he have said, \u201cTherefore are my loins filled with pain\u201d (ver. 3)? The connection is as follows: the king says, \u201cWhen I heard the cry, \u2018 Go up, O Elam \u2018\u201d\u2014the soldiers used to call out in battle the name of their country\u2014\u201cI made all her sighing cease with musical instruments; the vessels of the house of the Lord were brought, and they<sup>8</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05e9\u05ea\u05d4</span>, \u201cAnd he drank;\u201d but this is probably a part of the speech of Belshazzar, since it is continued even in the next verse, and it explains how Belshazzar made the sighing of Babylon cease; not only by music, but also by drinking, and using for this purpose the holy vessels of the Temple of Jerusalem; instead of <span>\u05d5\u05e9\u05ea\u05d4</span>, the plural <span>\u05d5\u05e9\u05ea\u05d5</span> is to be read.</i> drank out of them, while Babylon was in siege and distress.\u201d<sup>9</sup><i class="footnote">Comp. Dan. v. 1, and v. 30.</i>'],
  [u'<i>Therefore</i>. Because I heard the cry, \u201cGo up, O Elam,\u201d I neither heard nor saw anything on account of my great fear.'],
  [u'<span>\u05e4\u05dc\u05e6\u05d5\u05ea</span> <i>Boasting</i>.<sup>10</sup><i class="footnote">A. V., \u201cFearfulness.\u201d</i> Comp. <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> \u201cher pride\u201d (1 Kings xv. 13); the meaning of the whole phrase is: The boasting of the Persians terrified me; it may also be rendered \u201ctrembling;\u201d comp. <span>\u05d9\u05ea\u05e4\u05dc\u05e6\u05d5\u05df</span> \u201cthey tremble\u201d (Job ix. 6).<sup>11</sup><i class="footnote"><span>\u05e4\u05dc\u05e5</span> has, according to I. E., two meanings, (1) \u201cto boast,\u201d (2) \u201cto terrify.\u201d For the first, however, there is no authority; the instance of <span>\u05de\u05e4\u05dc\u05e6\u05ea\u05d4</span> proves nothing; it means, as may be seen from the context, \u201cher idol,\u201d \u201cthe object of her fear,\u201d so that all meanings of this root can be derived from the same origin, <span>\u05e4\u05dc\u05e5</span> \u201cto terrify.\u201d</i> <i>The night of my pleasure</i>. The night in which he drank out of the holy vessels. <i>Hath he turned, into fear unto me</i>. Belshazzar was frightened when Daniel read to him the miraculous writing (Dan. v. 3).'],
  [u'<span>\u05e6\u05e4\u05d4 \u05d4\u05e6\u05e4\u05d9\u05ea</span> I think that these words are hap. leg., and that the phrase means \u201csing the song.\u201d<sup>12</sup><i class="footnote">A. V., \u201cWatch the watchtower.\u201d\u2014Since the word is declared to be hap. leg., we can only test by the context whether the given translation is right or not. The arrangements of the feast necessitate perhaps the introduction of song and music.</i> <i>Arise ye princes</i>, <i>and anoint the shield</i>. For Belshazzar was killed that same night, and Darius, the old, was anointed king. The king is called \u201cshield,\u201d <span>\u05de\u05b8\u05d2\u05b5\u05d6</span>, because he protects the people; comp. \u201cBehold, O Lord, our shield\u201d<sup>13</sup><i class="footnote">\u201cOur shield\u201d is not in apposition to \u201cO Lord;\u201d it is the objective case, governed by the imperative \u201cbehold,\u201d and refers to the same person as \u201cthe face of our anointed\u201d in the second half of the verse. The words \u201cArise, etc.,\u201d are according to this interpretation, no longer the words of Belshazzar, but the words of the prophet addressed to the princes of Babylon.</i> (Ps. lxxxiv. 10).'],
  [u'<i>For thus hath the Lord said unto me</i>. These are the words of the prophet.<sup>14</sup><i class="footnote">This remark should have been made before, on the preceding verse, but it is probably given here, in order to explain at the same time, that the first person in \u201cunto me,\u201d refers to the prophet.</i> <i>Set the watchman</i>. This is not to be done really, but only to be seen in a vision.'],
  [u'<span>\u05d5\u05e8\u05d0\u05d4 \u05d5\u05d2\u05d5\u05f3</span> <i>When he sees</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-ordinate, but the former is subordinate, and the latter is the principal sentence.</i><sup>15</sup><i class="footnote">A. V., \u201cAnd he saw,\u201d \u201cAnd he hearkened.\u201d According to I. E., these sentences are not co-<sup>16</sup><i class="footnote">A. V., \u201cAnd.\u201d</i>ordinate, but the former is subordinate, and the latter is the principal sentence.</i> <i>a chariot with a couple of horsemen, a chariot of asses</i>, <i>or</i> <i>a chariot of camels</i>, <i>he will hearken</i> <i>diligently</i> to learn what news they have to tell.'],
  [u'<span>\u05d0\u05e8\u05d9\u05d4</span> <i>A lion</i>. According to the Midrash, Habakkukis meant, because <span>\u05d7\u05d1\u05e7\u05d5\u05e7 \u2550 \u05d0\u05e8\u05d9\u05d4</span> taking the arithmetical value of the letters.<sup>17</sup><i class="footnote">The arithmetical value of the letters of the word <span>\u05d0\u05e8\u05d9\u05d4</span>, is 1 + 200 + 10 + 5 \u2550 216, that of <span>\u05d7\u05d1\u05e7\u05d5\u05e7</span>, <span>8 + 2 + 100 + 6 + 100 \u2550 216</span>. Our attention is called to this arithmetical equation, as if Isaiah foreshadowed a prophecy of Habakkuk in similar terms. See Rashi ad locum.</i> I think <span>\u05d1</span> must be supplied; comp. <span>\u05d0\u05e9 \u05d0\u05d5\u05db\u05dc\u05d4</span> \u201cas a consuming fire\u201d<sup>18</sup><i class="footnote">A. V., \u201cA consuming fire.\u201d</i> (Deut. iv. 24). The watchman called with a loud voice like a lion. <i>I stand continually upon the watch-tower</i>, to seek prophecy.'],
  [u'<span>\u05e6\u05de\u05d3</span> <i>With a couple</i>. Supply <span>\u05e2\u05dd</span>. \u201cwith,\u201d before <span>\u05d5\u05d9\u05e2\u05df .\u05e6\u05de\u05d3</span> And every one of them answered,<sup>19</sup><i class="footnote">The use of the singular in <span>\u05d5\u05d9\u05e2\u05df</span>, \u201cAnd he answered,\u201d after the plural \u201cchariots of men,\u201d etc., is explained by assuming the identity of the plural \u201cthey,\u201d and the singular, \u201cevery one of them.\u201d See, c. ii., Note 18.</i> <i>Babylon is fallen</i>, <i>is fallen</i>. The repetition indicates that no remnant has been left to her. <i>He hath broken</i>. There is no noun in the text to which the pronoun \u201che\u201d could refer; comp. <span>\u05d0\u05e9\u05e8 \u05d9\u05dc\u05d3\u05d4 \u05d0\u05d5\u05ea\u05d4 \u05dc\u05dc\u05d5\u05d9</span> \u201cwhom she had born unto Levi\u201d (Num. xxvi. 59).<sup>20</sup><i class="footnote">The use of the third person singular active for the passive, is explained by supplying the participle active contained in the verb of the phrase; <i>e.g.</i>, <span>.\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d4\u05b7\u05d9\u05d5\u05b9\u05dc\u05b6\u05d3\u05b6\u05ea ,\u05e9\u05b4\u05c1\u05d1\u05bc\u05b5\u05e8 \u05d4\u05b7\u05de\u05bc\u05b0\u05e9\u05c1\u05b7\u05d1\u05bc\u05b5\u05be</span></i>'],
  [u'<i>My threshing</i>. Babylon is the object of threshing; the pronoun \u201cmy\u201d refers to God, to the prophet, or to the chariot of men. The meaning of the phrase is: \u201cI also threshed it, and it has become like \u2018 the corn of my floor.\u2019\u201d It is also possible that <span>\u05d1\u05df \u05d2\u05e8\u05df</span> signifies the pure corn that is kept in the threshing-floor, and refers figuratively to Israel.<sup>21</sup><i class="footnote">According to the first explanation, Babylon is to be understood by the expression \u201cMy threshing and the com of my floor;\u201d according to the second, it signifies Babylon and Israel.</i>'],
  [u'<i>Dumah</i>. Comp. Gen. xxv. 18. <i>He calleth to me</i>. The prophet here represents Dumah as speaking, and we have to imagine a spy coming from Seir to search Dumah; he asks the watchman, \u201cWatchman, tell me, what is the time of the night, what is the time of the night?\u201d just as one of the people of Dumah would ask who had to rise early for a journey, or for work in. the field, as is usual in a great many places. The repetition indicates that he asks several men. I, however, think that this question is put to see whether the watchmen sleep. <span>\u05de\u05dc\u05d9\u05dc</span> <i>Of the night</i>. It should be followed by a genitive; it is without the genitive,<sup>22</sup><i class="footnote">See c. xv., Note 1.\u2014Of the two examples mentioned here, the first is wrong, since the constructive form <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is properly followed by the genitive of the noun <span>\u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cwhiteness,\u201d or \u201cHelbon\u201d (name of a place), not by an adjective \u201cwhite,\u201d or \u201cgood,\u201d as I. E. seems to suppose; in the other example, if <span>\u05d9\u05b4\u05d9\u05b4\u05df</span> is necessarily to be taken as the construct state, <span>\u05d4\u05d8\u05d5\u05d1</span> \u201cthe best\u201d (of the before- mentioned vine and apples) can serve as the required genitive of a noun (the wine of the best grapes and apples); but the supposition of a second form besides <span>\u05d9\u05b7\u05d9\u05b4\u05df</span> in the absolute state, recommends itself as more natural, and at at once aside all the difficulties. I. E. himself, repeatedly recommends the rule, that the form of the noun is subject to variation, and the application of this rule in the case of <span>\u05de\u05b4\u05dc\u05bc\u05b4\u05d9\u05b4\u05dc</span> is supported by the parallelism; <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b7\u05d9\u05b0\u05dc\u05b8\u05d4</span> in the first part appears to have the same meaning as <span>\u05de\u05b7\u05d4 \u05de\u05b4\u05dc\u05bc\u05b5\u05d9\u05dc</span> in the second part.</i> like <span>\u05d1\u05d9\u05d9\u05d6 \u05d7\u05dc\u05d1\u05d5\u05df</span> \u201cin the good wine of\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe wine of Helbon;\u201d \u201clike the best wine.\u201d</i> (Ez. xxvii. 18); <span>\u05de\u05d9\u05d9\u05df \u05d4\u05d8\u05d5\u05d1</span> \u201clike the good wine of\u201d (Song vii. 10), where the name of the place, whence the wine comes, is omitted. According to the Gaon (Saadiah), the meaning of the phrase is, \u201cO watchman, how much has passed of the night? O watchman, how much is left?\u201d<sup>24</sup><i class="footnote">The words of the Gaon referred to, are the following:</i> I explain it thus, \u201cO watchman, what of such and such a night of the week;\u201d comp. xv. 1.'],
  [u'<i>Morning hath come</i>, <i>and also the night</i>.<sup>25</sup><i class="footnote">A. V., \u201cThe morning cometh,\u201d etc.</i> Many mornings and nights have passed, and you, O Seirites\u2014for you<sup>25a</sup><i class="footnote">The Seirite spy is addressed. See ver. 11.</i> are one of them\u2014did not come against us to war. <span>\u05ea\u05d1\u05e2\u05d9\u05d5\u05df</span> <i>Ye wish</i>.<sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i><sup>26</sup><i class="footnote">This root is very often met with in the Talmud in the phrases <span>,\u05d0\u05d1\u05e2\u05d9\u05d5 \u05dc\u05d4\u05d5 ,\u05dc\u05d9\u05d4 \u05d1\u05e2\u05d9</span> \u201cThey\u201d or \u201che asked a question.\u201d\u2014A. V., \u201cYe will enquire.\u201d \u201cEnquire ye.\u201d</i> The root <span>\u05d1\u05e2\u05d4</span> \u201cto wish,\u201d \u201cto enquire,\u201d is of Chaldaic origin; the third letter of the root is here fully written, <span>\u05d9</span> being substituted for <span>\u05d4</span>. The same is the case in <span>\u05d1\u05b0\u05bc\u05e2\u05b8\u05d9\u05d5\u05bc</span> \u201cwish ye,\u201d which is like <span>\u05e9\u05b0\u05c1\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend\u201d (2 Kings ii. 17). The meaning of the whole phrase is: If you wish to come, do so. <i>Return</i> to those that sent you, and <i>come</i> all together. <span>\u05d0\u05ea\u05d9\u05d5</span> <i>Come</i>. The word is irregular, the regular form is <span>\u05d0\u05b0\u05b7\u05ea\u05d5\u05bc</span>; the <span>\u05d0</span> has a Zere,<sup>27</sup><i class="footnote">The text has <span>\u05e0\u05e7\u05de\u05e5</span>, the Zere being also called \u201cKamez katan.\u201d\u2014<span>\u05d0</span> being a guttural, it cannot have a simple Sheva, which the regular form requires; comp. <span>\u05e9\u05c1\u05b0\u05dc\u05b8\u05d7\u05d5\u05bc</span> \u201csend.\u201d Usually, the simple Sheva is then replaced by a compound one, by Chateph-Pathah, Chateph-Segol, or Chateph-Kamez exceptionally by a vowel, as, <i>e.g.</i>, here, in <span>\u05d0\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> by Zere.</i> probably because of its guttural character. By \u201cthe watchman,\u201d the chief of the country is perhaps meant; for there are many chiefs that cannot endure hardship, and prefer to surrender their country.'],
  [u'<span>\u05d1\u05e2\u05e8\u05d1</span> <i>In Arabia</i>. Comp. Jer. xxv. 29. The Arabs belong to the family of Kedar; the second <span>\u05d1\u05e2\u05e8\u05d1</span> has the same meaning. <i>Dodanim</i>. Comp. Gen. x. 6. The land of the Dodanim is hot and dry, wanting water.'],
  [u'<i>Bring water</i>. The prophet tells them to be kind to the caravans, and to give them water, for Moab was rebuked for not having done so (Deut. xxiii. 5). <span>\u05d4\u05ea\u05d9\u05d5</span> <i>Bring</i>. <span>\u05d4</span> is instead of <span><sup>28</sup><i class="footnote">This passage seems to be corrupt, for in <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span>, the <span>\u05d4</span> is not instead of <span>\u05d0\u05b5\u05ea\u05b8\u05d5\u05bc ;\u05d0</span> \u201cCome,\u201d being imperative Kal, <span>\u05d4\u05b5\u05ea\u05b8\u05d9\u05d5\u05bc</span> \u201cbring,\u201d imperative Hiphil. Very probably I. E. means to say that the <span>\u05d4</span> is instead of <span>\u05d4</span> and <span>\u05d0</span>, the full form being <span>\u05d4\u05b7\u05d0\u05b0\u05b7\u05ea\u05b8\u05d9\u05d5\u05bc</span> or <span>\u05d4\u05b5\u05d0\u05ea\u05b8\u05d9\u05d5\u05bc</span>.</i>.\u05d0</span> <i>Tema</i>. Comp. Gen. xxv. 15. <i>With his bread</i>. With the bread of him that is now thirsty.\u2014Be kind to him, for he used to feed every one that came wandering to him. <i>They prevented</i>. They, that is, he and his men or friends.'],
  [u'<i>For they fled from the swords</i>. They, that are wandering about, are fleeing because of the king of Assyria. <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span>. According to some, \u201csharp,\u201d the <span>\u05e0</span> being put instead of <span>(\u05dc\u05d8\u05d5\u05e9\u05d4 \u2550 \u05e0\u05d8\u05d5\u05e9\u05d4) \u05dc</span>; this is wrong;<sup>29</sup><i class="footnote">No reason is mentioned for the rejection of this opinion; but it is obviously bad to assume an interchange of letters when the word in question admits of a meaning which is sufficiently supported by examples, and is not contradicted by the context.</i> <span>\u05e0\u05d8\u05d5\u05e9\u05d4</span> means \u201cspread;\u201d comp. 1 Sam. xxx. 16.'],
  [u'<i>For thus hath the Lord said unto me</i>, etc., because of this sin, that they did not show kindness; comp. \u201cbecause they did not prevent you,\u201d etc. (Deut. xxiii. 5.) <i>Within a year</i>, <i>according to the years of an hireling</i>. That is, within a year, that will seem to be as long as the year of an hireling.<sup>30</sup><i class="footnote">The tertium comparationis is usually found in the circumstance that the hireling does not prolong his work beyond the time agreed upon, and the time granted to Moab will also not be protracted over three years. As to the opinion of I. E. comp. his remarks on xvi. 14.</i>'],
  [u'<i>And the residue</i>, etc. This expression indicates that the greater part will perish.'],
  [u'<img 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zPaO02tSV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\nJeXly6phhpovLLjpQgJ3rIAKjjycADJ+wj7YQgP/2Q==\n">']],
 [[u'<i>The valley of vision</i>. Jerusalem, the centre of all prophecies. <i>Thou art wholly gone up to the house-tops</i>. Some think, they went up in order to offer incense to the host of heaven, but my opinion is, that they went up in order to see the force that besieged Jerusalem, as is generally done under such circumstances.'],
  [u'<span>\u05ea\u05e9\u05d5\u05d0\u05d5\u05ea</span> <i>Stirs</i>. Root <span>\u05e9\u05d0\u05d4</span> to \u201cstir\u201d; comp. <span>\u05e9\u05d0\u05d5\u05df</span> \u201cnoise\u201d (xiii. 4). <span>\u05e2\u05dc\u05d9\u05d6\u05d4</span> <i>Joyous</i>.\u2014Jerusalem had been full of men, but they were smitten with captivity and famine, and could not fight.'],
  [u'<span>\u05de\u05e7\u05e9\u05ea \u05d0\u05e1\u05e8\u05d5</span> <i>Because of the bow they were bound</i>.<sup>1</sup><i class="footnote">A. V., \u201cThey are bound by the archers.\u201d</i> When they saw the bow of the enemy, they surrendered out of fear, and became prisoners. <span>\u05de\u05e8\u05d7\u05d5\u05e7 \u05d1\u05e8\u05d7\u05d5 \u05f3</span> <i>Which have fled from far</i>. The relative <span>\u05d0\u05e9\u05e8</span> \u201cwhich\u201d is to be supplied; comp. <span>\u05e2\u05dd \u05d0\u05e9\u05e8 \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd \u2550 \u05e2\u05dd \u05dc\u05d1\u05d1\u05dd \u05e9\u05dc\u05dd</span> \u201cin behalf of those whose heart is perfect\u201d (2 Chr. xvi. 9).'],
  [u'<i>Therefore said I</i>. The first person refers to the prophet. <span>\u05e9\u05e2\u05d5 \u05de\u05de\u05e0\u05d9</span> <i>Look away from me</i>. Root <span>\u05e9\u05e2\u05d4</span> \u201cto let loose,\u201d \u201cto turn away;\u201d comp. <span>\u05ea\u05e9\u05e2\u05d4</span> \u201cThou wilt depart\u201d<sup>2</sup><i class="footnote">See chap. xvii. Note 11.</i> (Job vii. 19). <span>\u05d0\u05de\u05e8\u05e8 \u05d1\u05d1\u05db\u05d9</span> <i>I will embitter by weeping</i>.<sup>3</sup><i class="footnote">A. V., \u201cI will weep bitterly.\u201d According to I. E., the Piel of <span>\u05de\u05e8\u05e8</span> is causative, and the object <span>\u05d4\u05e9\u05de\u05e2\u05d9\u05dd</span> \u201cthe bitterness,\u201d is to be supplied here.</i> I will embitter those that listen.'],
  [u'<span>\u05d5\u05de\u05d1\u05d5\u05db\u05d4</span> <i>And of perplexity</i>. Comp. <span>\u05e0\u05d1\u05d5\u05db\u05d9\u05dd</span> \u201centangled\u201d (Ex. xiv. 3). <span>\u05de\u05e7\u05e8\u05e7\u05e8</span> \u201coverthrowing,\u201d or \u201cpulling down,\u201d derived from <span>\u05e7\u05d9\u05e8</span> \u201cwall,\u201d with a negative sense; comp. <span>\u05d5\u05e9\u05e8\u05e9\u05da</span>, \u201cand he will take away thy root\u201d (Ps. lii. 7), derived from <span>\u05e9\u05e8\u05e9</span> \u201croot.\u201d <span>\u05d5\u05e9\u05d5\u05e2 \u05d0\u05dc \u05d4\u05d4\u05e8</span> <i>And of crying to the mountains</i>. Some say that this phrase means the same as <span>\u05d9\u05e9\u05e2\u05d5 \u05d5\u05d0\u05d9\u05df \u05de\u05d5\u05e9\u05d9\u05e2</span> \u201cthey look, but there is none to save\u201d (2 Sam. xxii. 42); others, \u201ctheir cry will reach the mountains.\u201d<sup>4</sup><i class="footnote">According to the first explanation, <span>\u05e9\u05d5\u05e2</span> is identified with <span>\u05e9\u05e2\u05d4</span> \u201cto turn,\u201d\u201cto look,\u201d or \u201cto trust;\u201d and the meaning of the phrase is, \u201cit will be as if they trusted to the mountains, that could not help\u201d (see c. xvii. 7). The second explanation takes <span>\u05e9\u05d5\u05e2</span> in its usual meaning \u201cto cry:\u201d \u201cTheir cry will be so loud that it will reach the mountains, that are far away.\u201d</i>'],
  [u'<i>And Elam</i>, etc. In the following the prophet predicts the siege of Jerusalem by Nebuchadnezzar.<sup>5</sup><i class="footnote">I. E. refers this prophecy to Nebuchadnezzar, and not to Sennacherib; because the siege described here, is to end in the fall of Jerusalem (ver. 14 ); this was in fact the result of the siege of Nebuchadnezzar, while Sennacherib was, by a miraculous destruction of his army, compelled to leave Palestine altogether.</i> <i>Elam</i>. Even Elam, that was defeated by Nebuchadnezzar,<sup>6</sup><i class="footnote">This statement is perhaps based on Jer. xxv. 25, xlix. 34 ff., where the collapse of the power of Elam is predicted; and Ezek. xxxii. 24-25, where the extinction of the power of Elam is mentioned as an accomplished fact. Elam, according to I. E., conquered by Nebuchadnezzar, might be expected to refuse to join him in an expedition against Palestine.<br>7 The Hebrew text has the words <span>\u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d7\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea</span> \u201cthough they are in possession of provinces;\u201d they have no sense; for why should the inhabitants of Kir in that case not join Nebuchadnezzar? even if we join the following <span>\u05e7\u05d9\u05e8</span> with this phrase: \u201cthough they are in possession of the provinces of Kir,\u201d it is impossible to find any sense in it. If, however, we add <span>\u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201cdistant,\u201d as is done in the translation, all difficulty is at once removed. <span>\u05e7\u05d9\u05e8 \u05d0\u05e4\u05d9\u05dc\u05d5 \u05e9\u05d4\u05dd \u05d1\u05e2\u05dc\u05d9 \u05de\u05d3\u05d9\u05e0\u05d5\u05ea \u05e8\u05d7\u05d5\u05e7\u05d5\u05ea</span> \u201ceven Kir, that is a distant country,\u201d or, \u201ceven the inhabitants of Kir, that live in distant countries,\u201d and must find an expedition against Jerusalem very hard and troublesome, etc.</i> was to take up arms against Jerusalem. <i>And Kir</i>, though being far from Jerusalem;\u2014comp. \u201cAnd Aram from Kir\u201d (Am. ix. 7)<sup>8</sup><i class="footnote">The quotation is probably to prove that Kir is the name of a country, which is situated beyond Syria, and therefore distant from Jerusalem.</i>\u2014<i>will uncover the shield</i> round Jerusalem against Israel.'],
  [u'<i>Thy valleys</i>. The second person refers to Jerusalem. <span>\u05e9\u05ea \u05e9\u05ea\u05d5</span>. <i>They prepare</i>,<sup>9</sup><i class="footnote">A. V., \u201cThey set themselves in array.\u201d</i> the forts, the trenches, and all the instruments of war.'],
  [u'<i>And he discovered</i>, etc. The veil was already taken away from the eyes of Judah, when the enemy was approaching; they saw immediately that they had no strength to resist. The third person <span>\u05d5\u05d9\u05d2\u05dc</span>, \u201cAnd he discovered\u201d might also be referred to God.<sup>10</sup><i class="footnote">According to the first explanation, \u201cthe enemy\u201d is the subject; the enemy, by his approach, opened the eyes of Judah, and made them discover their weakness.</i> <i>And thou didst look</i>. Judah is addressed.'],
  [u'<i>Ye have seen also</i>, etc. They looked to the fortifications, and found that the breaches of the town of David were many; they were therefore obliged to collect the waters of the pool, that they might serve as a fence round the town.'],
  [u'<i>And ye have numbered</i>, etc. They had to count the houses, in order to know the number of the soldiers.<sup>11</sup><i class="footnote">It was desirable to know the number of the houses, in order to ascertain how many soldiers the town might be able to keep.</i> <i>And the houses have ye broken down</i>. The houses that were near the wall from without.'],
  [u'<span>\u05d5\u05de\u05e7\u05d5\u05d4</span> <i>And a ditch</i>. <span>\u05de\u05e7\u05d5\u05d4 \u05de\u05d9\u05dd \u2550 \u05de\u05e7\u05d5\u05d4</span> \u201cA gathering of water\u201d (Lev. ii. 36). <i>Unto the maker thereof</i>. Unto God, who has decreed to bring Nebuchadnezzar against Jerusalem. <i>Unto him that fashioned it</i>. That fashioned the decree. <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Long ago</i>. Join <span>\u05de\u05e8\u05d7\u05d5\u05e7</span> either with <span>\u05d5\u05d9\u05d5\u05e6\u05e8\u05d4</span>, \u201che that fashioned it long ago,\u201d or with <span>\u05dc\u05d0 \u05e8\u05d0\u05d9\u05ea\u05dd</span>, \u201cyou have not seen for a long time.\u201d<sup>12</sup><i class="footnote">The second explanation is not in accordance with the accents; <span>\u05d5\u05b0\u05d9\u05d5\u05b9\u05e6\u05b0\u05e8\u05b8\u05a5\u05d4\u05bc</span> has a conjunctive, <span>\u05de\u05b5\u05e8\u05b8\u05d7\u05ad\u05d5\u05b9\u05e7</span> a disjunctive accent.</i>'],
  [u'<i>And in that day did the Lord</i>, <i>God of Hosts, call</i>, etc. That is, God decreed. More correctly, however, this phrase may be referred to the words of the prophet.<sup>13</sup><i class="footnote">The meaning of the phrase is therefore, \u201cAnd the prophet, in the name of God, declared.\u201d</i>'],
  [u'<span>\u05d4\u05e8\u05d2</span> <i>Slaying</i>, causing the separation of the soul from the body; <span>\u05d4\u05e8\u05d2</span> is used with reference to cattle instead of <span>\u05e9\u05d7\u05d8</span>, and on the other side <span>\u05d5\u05d9\u05e9\u05d7\u05d8\u05dd</span>, \u201cAnd he slaughtered them\u201d (Num. xiv. 16) is used with reference to men instead of <span><sup>14</sup><i class="footnote"><span>\u05d4\u05e8\u05d2</span> \u201cto slay,\u201d is used with reference to man, <span>\u05e9\u05d7\u05d8</span> \u201cto kill,\u201d with reference to beasts; this passage, and the one quoted from Num. xiv. 16, are of the exceptions, the entire number of which is very small.</i>.\u05d5\u05d9\u05d4\u05e8\u05d2\u05dd</span> <i>For to-morrow we shall die</i>. The prophet foretells what people will say in the days of the siege.'],
  [u'<span>\u05d5\u05e0\u05d2\u05dc\u05d4</span> <i>And it was revealed</i>. This thing<sup>15</sup><i class="footnote">The determination of the people, mentioned in the preceding verse.</i> was revealed. <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> In mine ears.<sup>16</sup><i class="footnote">A. V., \u201cIn mine ears, by the Lord,\u201d etc.</i> Supply <span>\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9</span> \u201cthe ears of.\u201d<sup>17</sup><i class="footnote">The complete sentence would be: \u201cIn mine ears, the ears of the Lord,\u201d etc.</i> Comp. <span>\u05e0\u05d1\u05d9\u05d0\u05db\u05dd \u05d9\u05d9</span> \u201cYour prophet, the prophet of the Lord\u201d<sup>18</sup><i class="footnote">A. V., \u201cA prophet among you, I, the Lord,\u201d etc.</i> (Num. xii. 6). According to some the suffix in <span>\u05d1\u05d0\u05d6\u05e0\u05d9</span> refers to the prophet; but the first explanation is better.<sup>19</sup><i class="footnote">See c. v., Note 16.</i> <i>Till ye die</i> by the hand of the enemy who will besiege you.'],
  [u'<i>God of hosts</i>. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there.<sup>20</sup><i class="footnote">The \u201chosts\u201d are, according to I. E., all creatures on heaven and earth (comp. Gen. ii. 1). \u201cGod of hosts\u201d is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive <span>\u05e6\u05d1\u05d0\u05d5\u05ea</span> \u201cof hosts,\u201d see i., Note 45, and I. E. On Exodus iii. 15.</i> <span>\u05d4\u05e1\u05d5\u05db\u05df</span> <i>The treasurer</i>. Comp. <span>\u05de\u05e1\u05db\u05e0\u05d5\u05ea</span> \u201cstores\u201d (Ex. i. 11). <span>\u05e2\u05b7\u05dc</span> <i>Concerning</i>. He shall prophesy concerning him, and say to him:'],
  [u'<i>What hast thou here?</i> Why didst thou stop here? <i>And whom hast thou here</i> of thy family that could assist thee? <span>\u05d7\u05e6\u05d1\u05ea</span> <i>Thou hast hewed</i>. Comp. <span>\u05d7\u05e6\u05d5\u05d1\u05d9\u05dd</span> \u201chewed\u201d (Deut. vi. 11). Thou thinkest that thou wilt always remain treasurer, and that thou wilt die in Jerusalem, and therefore thou hast already prepared a grave for thee.\u2014Those commentators that take \u201cgrave\u201din the sense of \u201cpalace\u201d are mistaken, as shown by the words \u201cthere shalt thou die\u201d (ver. 18).<sup>21</sup><i class="footnote">The Targum has <span>\u05d0\u05b0\u05b7\u05ea\u05b7\u05e8</span> \u201cplace,\u201d and <span>\u05d0\u05b7\u05ea\u05b0\u05e8\u05b5\u05d9\u05d4\u05bc</span> \u201chis place\u201d for <span>\u05e7\u05d1\u05e8</span> and <span>\u05e7\u05d1\u05e8\u05d5</span> and seems to take <span>\u05e7\u05d1\u05e8</span> figuratively for \u201cthe palace\u201d or \u201cthe place\u201d where Shebna hoped to remain till his death.</i>'],
  [u'<span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> <i>Will carry thee away</i>. Reduplication of <span>\u05d8\u05d5\u05dc</span> \u201cto carry.\u201d Comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cAnd they cast\u201d (Jon. i. 5). <span>\u05e0\u05d1\u05e8</span> <i>O man</i>.<sup>22</sup><i class="footnote">A. V., \u201cA mighty captivity.\u201d</i> Thou, who thinkest that thou art mighty. Comp. <span>\u05d5\u05d4\u05d9\u05d9\u05ea \u05dc\u05d0\u05d9\u05e9</span> \u201cand show thyself a man\u201d (1 Kgs. ii. 2). <span>\u05d2\u05d1\u05e8</span> is here the vocative case. It can also mean \u201cas the carrying away of a man.\u201d<sup>23</sup><i class="footnote">Comp. <span>\u05d8\u05dc\u05d8\u05d5\u05dc\u05d0 \u05d3\u05d2\u05d1\u05e8\u05d0 \u05e7\u05e9\u05d4 \u05d8\u05d3\u05d0\u05ea\u05ea\u05d0</span> \u201cA man, carried away in Captivity is treated more harshly and cruelly than a woman.\u201d See Rashi ad locum.</i> I prefer the first explanation.'],
  [u'<span>\u05e6\u05e0\u05d5\u05e3 \u05d9\u05e6\u05e0\u05e4\u05da \u05e6\u05e0\u05e4\u05d4</span> <i>He will surely bind thee together</i>.<sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i><sup>24</sup><i class="footnote">A. V., \u201cHe will surely violently turn and toss thee.\u201d According to I. E.: <span>\u05e6\u05e0\u05e3</span> \u201cto bind,\u201d <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201ca mitre\u201d that is bound round the head.</i> Comp. <span>\u05de\u05e6\u05e0\u05e4\u05ea</span> \u201cmitre\u201d (Ex. xxviii. 4). He will take him, together with all his money and wealth.<sup>25</sup><i class="footnote">I. E. infers this probably from the root <span>\u05e6\u05e0\u05e3</span> being repeated thrice.</i> <span>\u05db\u05d3\u05d5\u05e8</span> <i>Like a ball</i>. The <span>\u05db</span> is the prefix of comparison; the word is familiar from its use in the Rabbinical literature; its meaning may also be gathered from the context.<sup>26</sup><i class="footnote">I. E. overlooks that in Rabbinical literature the ball is called <span>\u05db\u05d3\u05d5\u05e8</span> not <span>\u05d3\u05d5\u05e8</span>. (Comp. Mishna, Kelim x. 4, and I. E. on Job xv. 24).</i> <i>A large country</i>. Babylon.<sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i><sup>27</sup><i class="footnote">According to I. E. this catastrophe of the house of Shebna took place in the days of the Babylonian invasion during the reign of king Jehoiakim or Zedekiah, when Shebna himself was probably no more alive; for Manasseh reigned 55, Amon 2, Josiah 31, Jehoahaz \xbc, Jehoiakim 11 years; and to these a part of the reign of Hezekiah must be added. It can hardily be understood why I.E. transfers this catastrophe to a later period and takes \u201cEliakim, the son of Hilkiah,\u201d for the son of that Hilkiah, who officiated as high priest during the reign of king Josiah, while the text seems to point at the reign of Hezekiah (comp. xxxvi. 22), unless we assume that he is anxious to refer the second part of the chapter to the same period, to which, as he believed, the first part alluded. (Comp. ver. 6).</i> <i>There shalt thou die</i>, etc. There he shall die, with all his horsemen. <i>The shame of thy lord\u2019s house</i>. For thou art a disgrace to the house of thy master; or \u201cthou wilt then be,\u201d etc. This prediction was probably verified in the exile of King Jehoiakim or Jehoiachim; comp. \u201cAnd I will call my servant Eliakim, the son of Hilkiah\u201d (ver. 20).'],
  [u'<i>To my servant</i>. He was the servant of the Lord; not so Shebna.'],
  [u'<i>Thy robe and thy girdle</i>. Every officer has a certain robe and girdle, as <i>e.g.</i>, the wise men of Athens wore a certain distinctive girdle. <i>A father</i>. A good teacher and a friend, like a father.'],
  [u'<i>And the king of the house of David</i>, etc. From this verse we learn that \u201cthe house\u201d (ver. 15) means \u201cthe royal palace.\u201d'],
  [u'<span>\u05d9\u05ea\u05d3</span> <i>As a nail</i>. <span>\u05db\u05d9\u05ea\u05d3 \u2550 \u05d9\u05ea\u05d3</span>. Comp. <span>\u05d5\u05db\u05e2\u05d9\u05e8 \u2550 \u05d5\u05e2\u05d9\u05e8</span> \u201cAnd like a wild ass\u201d (Job xi. 12).'],
  [u'<i>And they shall hang</i>, etc. Having compared Eliakim with a nail, the prophet continues, \u201cthey shall hang upon it,\u201d etc. <span>\u05d4\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> <i>The offspring</i>. The children that will come out of him.<sup>28</sup><i class="footnote">The root of <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> is <span>\u05d9\u05e6\u05d0</span> \u201cto come out.\u201d</i> <span>\u05d5\u05d4\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span> <i>And the issue</i>. The female children are perhaps meant; comp. <span>\u05d9\u05e6\u05d0 \u05e6\u05e4\u05e2</span> \u201cshall come forth a cockatrice\u201d (xiv. 29).<sup>29</sup><i class="footnote">According to this remark <span>\u05e6\u05e4\u05e2</span> means \u201coffspring,\u201d but in commenting on xiv. 29 he says that <span>\u05e6\u05e4\u05e2\u05e0\u05d9 \u2550 \u05e6\u05e4\u05e2</span> means \u201ccockatrice,\u201d and is more dangerous than <span>\u05e0\u05d7\u05e9</span> \u201cserpent.\u201d A joke at the expense of women is perhaps intended by this remark. The real reason for this explanation is very likely to be found in the masculine and feminine terminations of the two words <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05dd</span> and <span>\u05e6\u05e4\u05d9\u05e2\u05d5\u05ea</span>.</i> Since he is said to be the father, the men of Judah are as it were his sons, and the women his daughters. <i>All vessels of small quantity</i>. The children are compared to small vessels. <span>\u05d4\u05d0\u05d2\u05e0\u05d5\u05ea</span> <i>The cups</i>. (Comp. xxiv. 6). The gold was perhaps kept in those vessels. <span>\u05db\u05dc\u05d9 \u05d4\u05e0\u05d1\u05dc\u05d9\u05dd</span>. <i>The vessels of psalteries</i>.<sup>30</sup><i class="footnote">A. V., \u201cAll the vessels of flagons.\u201d</i> Musical instruments. Nothing will remain in the royal palace, that should not be placed under his authority.'],
  [u'<i>The nail</i>, etc. Shebna, who thought himself a nail fixed in a strong place. <i>The burden that is upon it</i>. The supporters of his government.']],
 [[u'<i>Tyre</i>. A town near the sea; it was conquered by Nebuchadnezzar.<sup>1</sup><i class="footnote">Tyre was besieged five years by Shalmaneser, about 720 <small>B.C.</small> (Joseph. Antiq. ix. 14), and thirteen years by Nebuchadnezzar, 583\u2014570 <i>(ib</i>. x. 11). As to the first siege, it is distinctly stated by Josephus that it was not successful; the result of the second is not mentioned, and some infer from Ez. xxix. 18, that Nebuchadnezzar did not conquer Tyre. But whether conquered or not, the distress and misery which so long a siege must have entailed upon the inhabitants of Tyre, the loss they sustained in wealth and territories, fully corresponds with the humiliation predicted by Isaiah, Jeremiah and Ezekiel. I. E. refers this chapter to the second and not to the first siege, very likely because the Chald\xe6ans are mentioned in it, according to his interpretation, as the conquerors of Assyria (ver. 13).</i> <span>\u05db\u05d9 \u05e9\u05e8\u05e8 \u05de\u05d1\u05d9\u05ea \u05de\u05d1\u05d5\u05d0</span> <i>For it is laid waste</i>, <i>that there is no house</i>, <i>no entering in</i>. For every house in Tyre is destroyed, that no merchants come there any more. <i>From the land of Chittim</i>. Even from the land of Chittim, which is very far,<sup>2</sup><i class="footnote">Chittim is probably Cittium in the isle of Cyprus, which belonged to Phoenicia.</i> this destruction was announced to the ships of Tarshish. Chittim is mentioned, because of the ships which passed the coast thereof.<sup>3</sup><i class="footnote">Ships of Tarshish are ships coming from Tarshish; they passed the coast of Chittim (Cyprus), and heard there the news of the calamities of Tyre; because the enemy that besieged Tyre tried at the same time to get Cyprus into his possession, either by hostile attack or by a support given to her revolt against Tyre. The quotation from Num. xxiv. 25, \u201cAnd ships from the coast of Chittim,\u201d is only to prove that Chittim was a naval power.</i> Comp. (Num. xxiv. 25).'],
  [u'<i>Inhabitants of the isle</i>. Inhabitants of Tyre.<sup>4</sup><i class="footnote">There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.</i> <i>Whom the merchants of Zidon</i>, etc. Although Tyre was full of merchants from Zidon, etc. <i>Zidon</i>. A town likewise on the sea; comp. \u201cZebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon\u201d (Gen. xlix. 13).'],
  [u'<i>And by great waters</i>, etc. The merchants brought to Tyre the seed of the Sihor,<sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i><sup>5</sup><i class="footnote">\u201cSihor\u201d <span>(\u05e9\u05d9\u05d7\u05d5\u05e8)</span> is another name for the Nile <span>(\u05d9\u05d0\u05b9\u05e8)</span>; lit., the black river. The Nile is used here by metonymy for Egypt.</i> and her increase was the harvest of the Nile. <span>\u05e1\u05d7\u05e8</span> <i>A mart</i>. <span>\u05e1\u05d7\u05e8</span> is a noun and means \u201cmerchandise;\u201d but we have here to supply <span>\u05d1\u05e2\u05dc\u05ea</span>; \u201cAnd she was the mistress of the merchandise (that is, the mart) of the nations.\u201d Comp. <span>\u05d5\u05d1\u05e2\u05dc \u05d7\u05e1\u05e8\u05d5\u05df \u2550 \u05d5\u05d7\u05e1\u05e8\u05d5\u05df</span> \u201cThat which is wanting\u201d (Eccl. i. 15).'],
  [u'<i>The sea</i>. She that had the greatest power on the sea, that is Tyre. <i>I travailed not</i>, etc. It is as if there were no people in the isle of Tyre.'],
  [u'<i>And at the report</i>, etc. As at the report of the defeat of Egypt every one was startled, so they will be startled at the report of the fall of Tyre.'],
  [u'<span>\u05d0\u05dc \u05ea\u05e8\u05e9\u05d9\u05e9 \u2550 \u05ea\u05e8\u05e9\u05d9\u05e9\u05d4</span> To Tarshish. <span>\u05db\u05dc \u05d0\u05d9 \u2550 \u05d0\u05d9</span> Every island.<sup>6</sup><i class="footnote">I. E. mentions no reason why <span>\u05d0\u05d9</span> in ver. 4 alludes to Tyre, and here to the islands generally; perhaps because the next verse addressing the inhabitants of the island in the second person, alludes to Tyre in the third.</i>'],
  [u'<i>Is this your joyous city</i>, etc. Is this Tyre, that was a rejoicing to you\u2014Comp. \u201ca rejoicing to the whole land\u201d (Ps. xlviii. 3)\u2014that old Tyre, that must now see her people go far away into captivity?'],
  [u'<span>\u05d4\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> <i>The crowning city</i>. That was a glory to the islands.<sup>7</sup><i class="footnote"><span>\u05de\u05e2\u05d8\u05d9\u05e8\u05d4</span> is part. Hiphil, and means lit;: \u201cgiving a crown,\u201d or \u201cgiving glory.\u201d</i> <span>\u05db\u05e0\u05e2\u05e0\u05d9\u05d4</span> <i>Her merchants</i>. Comp. <span>\u05db\u05e0\u05e2\u05df</span> \u201ca merchant\u201d (Hos. xii. 8).'],
  [u'<i>The Lord of hosts</i>, etc. The Lord, who is the King of hosts<sup>8</sup><i class="footnote">See chap. i. Note 45.</i> has decided this.'],
  [u'<span>\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da \u05db\u05d9\u05d0\u05d5\u05e8</span> Pass over to thy land<sup>9</sup><i class="footnote">\u201cA. V., \u201cPass through thy land.\u201d</i> as a river <span>(\u05e2\u05d1\u05e8\u05d9 \u05d0\u05dc \u05d0\u05e8\u05e6\u05da\u2550\u05e2\u05d1\u05e8\u05d9 \u05d0\u05e8\u05e6\u05da)</span>; that is, \u201chasten to thy country, as quickly as the river flows,\u201d or, \u201cpass through thy land as the river which overflows the country.\u201d<sup>10</sup><i class="footnote"><span>\u05d9\u05d0\u05d5\u05e8</span> is, according to this explanation, the Nile, which overflows and covers the whole country. The people of Tarshish are told to go home, each one to his place in the country; they have no strength to keep themselves any longer in Tyre.</i> <span>\u05de\u05d6\u05d7</span> <i>Strength</i>. Literally, \u201cgirdle.\u201d (Comp. Ps. cix. 19). It is used as a figure for strength, because a girdle supports the loins.'],
  [u'<i>He stretched out His hand</i>. God stretched out His hand, that is, He brought the punishment. <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> <i>The strongholds thereof</i>. The fortresses of Tyre.\u2014The <span>\u05e0</span> in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4</span> is instead of the Dagesh in the <span><sup>11</sup><i class="footnote">This explanation is opposed to I.E.\u2019s own rule, that only the letters <span>\u05d0\u05b9\u05d4\u05b9\u05d5\u05b9\u05d9\u05b9</span> are capable of interchange.</i>.\u05d6 \u05db\u05e0\u05e2\u05df</span> <i>Merchant city</i>.<sup>12</sup><i class="footnote">Lit., \u201calso <span>\u05db\u05e0\u05e2\u05df</span> means \u2018merchant.\u2019\u201d I. E. on ver. 8 remarked, that <span>\u05d1\u05e0\u05e2\u05e0\u05d9\u05d4</span> meant \u201cher merchants;\u201d referring to that remark, he says here: \u201calso in this verse, where <span>\u05db\u05e0\u05e2\u05df</span> is used as a feminine, it has the same meaning, \u2018 merchant,\u2019 or, since the city is meant, \u2018merchant-city.\u2019\u201d Comp. I. E. on xvii. 1, and xv Note 12.</i> According to some, <span>\u05d0\u05e8\u05d7\u05ea \u05db\u05e0\u05e2\u05df \u2550 \u05db\u05e0\u05e2\u05df</span>, \u201cthe caravan of Canaan,\u201d because of the feminine pronoun in <span>\u05de\u05e2\u05d6\u05e0\u05d9\u05d4\u05b9</span> \u201cher strongholds.\u201d'],
  [u'<i>And He said</i>. And God said. <span>\u05d4\u05de\u05e2\u05e9\u05e7\u05d4</span> <i>O robbed city</i>.<sup>13</sup><i class="footnote">A. V., \u201cOppressed.\u201d</i> The wealth of her merchants in Tyre<sup>14</sup><i class="footnote">When Tyre was taken, the merchants of Zidon lost their property which they had in Tyre.</i> will be taken away. <i>Pass over to Chittim</i>. To trade there.'],
  [u'<i>The land</i>. The inhabitants of the land. <i>This people</i>. The people of the Chald\xe6ans. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4</span> <i>There was none like them</i>.<sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i><sup>15</sup><i class="footnote">A. V., \u201cWas not.\u201d \u201cWhere no fear was.\u201d</i> Comp. <span>\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e4\u05d7\u05d3</span> \u201cThere was no fear like it\u201d (Ps. liii. 6). According to others: \u201cWould that it were not;\u201d for <i>it founded the kingdom of Assyria for wild beasts</i>,<sup>16</sup><i class="footnote">A.V., \u201cTill the Assyrians founded it for them that dwell in the wilderness.\u201d</i> that is, the Chalds\xe6ans laid Assyria waste, and it became the habitation of wild beasts.<sup>17</sup><i class="footnote">About 606 <small>B.C.</small> Nineveh, the capital of Assyria, was taken by the Babylonians in conjunction with the Medians. Comp. Nah. i. 3; Zeph. iii.</i> <span>\u05dc\u05e6\u05d9\u05d9\u05dd</span> For the little wild beasts that live in the land.<sup>18</sup><i class="footnote">The passage in the Hebrew text seems to be corrupt; the word <span>\u05e6\u05d9\u05d9\u05dd</span> is explained by I. E. on xiii. 21, xxxiv. 14, to mean \u201cbeasts that live in the wilderness.\u201d <span>\u05e7\u05d8\u05e0\u05d5\u05ea \u05e9\u05d4\u05dd</span> is very likely a corruption for <span>\u05d4\u05e9\u05d5\u05db\u05e0\u05d5\u05ea</span>, \u201cthat dwell,\u201d and <span>\u05e6\u05d9\u05d4</span> \u201cdesert\u201d is left out after <span>\u05d1\u05d0\u05e8\u05e5</span>.</i> <i>They set up the towers thereof</i> etc. Although they, viz., the Assyrians, have set up the towers for defence, etc. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> <i>The towers thereof</i>. Comp. <span>\u05d1\u05d5\u05d7\u05df</span> \u201ctower\u201d (xxxii. 14). More correctly, the suffix in <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> refers to \u201cthe people of the Chald\xe6ans\u201d: \u201cwhen they, viz., the Chald\xe6ans, set up their towers of siege.\u201d <span>\u05e2\u05d5\u05e8\u05e8\u05d5</span> <i>They raised up</i>. It is a transitive verb. <i>The palaces thereof</i>. It was as if the towers stirred up the palaces, but before they awoke, <i>he brought her to ruin</i>, that is, the Chald\xe6an brought Assyria to ruin.'],
  [u'<i>Ships of Tarshish</i>. Ships that go from Tarshish to Tyre with goods.'],
  [u'<span>\u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span> <i>And shall be forgotten</i>. <span>\u05d5\u05e0\u05e9\u05db\u05d7\u05d4 \u2550 \u05d5\u05e0\u05e9\u05db\u05d7\u05ea</span>; comp. <span>\u05d5\u05e9\u05d1\u05d4 \u2550 \u05d5\u05e9\u05d1\u05ea</span> \u201cAnd it will return\u201d (Ez. xlvi. 17). <i>The days of one king</i>. The reign of Nebuchadnezzar, his son, and grandson are considered as one.<sup>19</sup><i class="footnote">According to I. E. Nebuchadnezzar was succeeded by his son Evil-Merodach, who was in turn succeeded by his son Belshazzar; the Babylonian kingdom was then overthrown by Cyrus, king of Persia, when Tyre, no longer troubled by the Chald\xe6ans, commenced to prosper and to flourish again.</i> <i>Shall Tyre sing as an harlot</i>. Tyre will again be active in words and deeds.'],
  [u'<i>Take up an harp</i>, <i>etc</i>. The forgotten harlot walks about the city playing, that she may be remembered again; thus Tyre will send letters to all her neighbours, that the merchants may again come to her as before.'],
  [u'<i>And it shall come to pass after the end of seventy years</i>, when that aforementioned time will come.<sup>20</sup><i class="footnote">I. E. means to say that the seventy years mentioned in this verse are no addition to those given in ver. 15, but are the same.</i> <span>\u05dc\u05d0\u05ea\u05e0\u05e0\u05d4</span> <i>To her hire</i>. Comp. <span>\u05d0\u05ea\u05e0\u05df \u05d6\u05d5\u05e0\u05d4</span>, \u201chire of an harlot\u201d (Deut. xxiii. 19), the money for her whoredom. <i>And shall commit fornication with all the kingdoms</i>. They will come to her for merchandise.'],
  [u'<i>And her merchandise</i>, <i>etc</i>. Of her profits she will sanctify a part to the Lord. <span>\u05dc\u05d0 \u05d9\u05d0\u05e6\u05e8</span> <i>It shall not be treasured up</i>. It shall not be put in the storehouse <span>\u05d5\u05dc\u05d0 \u05d9\u05d7\u05e1\u05df .(\u05d0\u05d5\u05e6\u05e8)</span> <i>Nor laid up</i>. It will not be put away in a strong place <span>(\u05d7\u05d5\u05e1\u05df)</span>. <i>To them that dwell before the Lord</i>. To the exiles of Jerusalem, when they will return in the days of Cyrus.<sup>21</sup><i class="footnote">This refers either to some material assistance given to the Jews by the Phoenicians, such as is reported of other nations (Ezr. vi. 8, 9), or to the general advantage which the Jews derived from the prosperity of their Tyrian neighbours.</i> <i>To eat sufficiently</i>. The exiles will be satisfied. <span>\u05d5\u05bc\u05dc\u05b0\u05de\u05b4\u05d1\u05b0\u05e1\u05b6\u05d4 \u2550 \u05d5\u05b0\u05dc\u05b4\u05de\u05b0\u05d1\u05b7\u05e1\u05bc\u05b6\u05d4</span> And for a clothing. <span>\u05e2\u05ea\u05d9\u05e7</span> <i>Durable</i>. Strong; comp. <span>\u05e2\u05ea\u05e7</span> \u201cstrength\u201d (1 Sam. ii. 3). Some ask, How can the prophet promise that the hire of the harlot Tyre will be sanctified to the Lord, since the Law prohibits the hire of an harlot to be brought to the house of the Lord? (Deut. xxiii. 19). The reply to this question is, that the Law prohibits the real hire of an harlot, but the prophet uses the words, \u201cher hire,\u201d in a figurative sense; in reality, he does not speak of an harlot at all.']],
 [[u'<span>\u05d1\u05d5\u05e7\u05e7</span>. <i>He maketh empty</i>. Comp. Hos. x. i. <span>\u05d5\u05d1\u05d5\u05dc\u05e7\u05d4</span> <i>And maketh it waste</i>. This word is met with a second time in the book of the vision of Nahum (Nah. iii. 10).<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span>; but in Nahum, not in Isaiah, another instance of this root is found. <span>\u05d1\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4</span> is therefore a mistake; the text had originally <span>\u05d1\u05e1\u05e4\u05e8 \u05d7\u05d6\u05d5\u05df</span> (Nah. i. 1). The translation is based on this correction.</i> <span>\u05d5\u05e2\u05d5\u05d4</span> And turneth it upside down.'],
  [u'<i>And it shall be</i>, etc. All men shall be alike in this catastrophe. <span>\u05db\u05e2\u05dd \u05db\u05db\u05d4\u05df \u05d5\u05d2\u05d5\u05f3</span>. <i>As with the people, so with the priest</i>. etc. When two nouns with the prefix <span>\u05db</span> follow each other, the phrase is elliptical; the complete sentence would be: as with the people so with the priest, and as with the priest so with the people, as with the servant so with the master, and as with the master so with the servant, etc. <span>\u05db\u05de\u05dc\u05d5\u05d4</span> <i>As with the lender</i>, as with him who gives away money without security.<sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cAs with the taker of usury, so with the giver of usury to him.\u201d According to I. E. <span>\u05dc\u05d5\u05d4</span> \u201cto borrow money without security\u201d <span>\u05e0\u05e9\u05d4 (\u05d7\u05e0\u05dd)</span> \u201cto lend on security.\u201d Comp. <span>\u05dc\u05d0 \u05ea\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05db\u05e0\u05e9\u05d4</span> \u201cThou shalt not be to him as one that lends money on security\u201d (A. V., \u201cAs an usurer\u201d). Ex. xxii. 25, the <span>\u05e0\u05e9\u05d4</span>, according to I. E., has not that kind and charitable feeling, which he has who lends without security <span>(\u05de\u05dc\u05d5\u05d4)</span>; the former is more liable to hurt the feelings of the poor in taking and giving back the pledge (comp. Dent. xiiv. 10, ff.). The word <span>\u05d7\u05e0\u05dd</span> used by I. E. is translated \u201cwithout security,\u201d because it is here the opposite of <span>\u05e2\u05dc \u05de\u05e9\u05db\u05d5\u05e0\u05d5</span> \u201con his security.\u201d</i> <span>\u05e0\u05d5\u05e9\u05d4</span> The capitalist. <span>\u05d0\u05e9\u05e8 \u05e0\u05d5\u05e9\u05d4 \u05d1\u05d5</span> He who borrows money on security.'],
  [u'<span>\u05d4\u05d1\u05d5\u05e7 \u05ea\u05d1\u05d5\u05e7</span>. <i>Shall be utterly emptied</i>. Comp. <span>\u05d1\u05d5\u05e7\u05e7</span> (ver. 1); <span>\u05d4\u05d1\u05d5\u05e7</span> is infinitive Niphal of a verb <span>\u05d1\u05e7\u05e7) \u05e2\u05f4\u05e2</span> \u201cto empty\u201d). <span>\u05d7\u05d1\u05d5\u05e7</span> is formed like <span>\u05d9\u05e1\u05d5\u05d1</span> \u201cis driven back\u201d<sup>3</sup><i class="footnote">According to I. E. <span>\u05d9\u05b4\u05e1\u05bc\u05d5\u05b9\u05d1 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05d6 ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e7</span>, are forms of the future Niphal for <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d1 ,\u05ea\u05bc\u05d1\u05bc\u05b7\u05d6\u05bc ,\u05ea\u05bc\u05b4\u05d1\u05bc\u05b7\u05e7</span>.</i> (Ps. cxiv. 3.) <span>\u05d4\u05d1\u05d5\u05d6 \u05ea\u05d1\u05d5\u05d6</span> <i>Shall be utterly spoiled</i>. The same.<sup>4</sup><i class="footnote">Infinitive and future Niphal.</i>\u2014Since God decreed this, there will not remain to man any cause to exalt himself above his fellow.'],
  [u'<i>The earth mourneth</i>, because the King of Assyria has destroyed many countries. <span>\u05e0\u05d1\u05dc\u05d4</span> <i>Fadeth away</i>.<sup>5</sup><i class="footnote">Literally, according to I. E., \u201cis confounded.\u201d</i> Niphal of <span>\u05d1\u05dc\u05dc</span>, \u201cto confound\u201d; comp. <span>\u05d5\u05e0\u05d1\u05e7\u05d4</span>, \u201cand it will be emptied\u201d<sup>6</sup><i class="footnote">A V., \u201cShall fall.\u201d</i> (xix. 3); <span>\u05d5\u05e0\u05e1\u05d1\u05d4</span> \u201cand it will be surrounded\u201d<sup>7</sup><i class="footnote">A. V., \u201cThere was a winding about.\u201d</i> (Ez. xli. 7); the second <span>\u05e0\u05d1\u05dc\u05d4</span> might, however, be the Kal of <span>\u05e0\u05d1\u05dc</span>, \u201cto fade\u201d; comp. <span>\u05e0\u05d1\u05d5\u05dc \u05ea\u05d1\u05d5\u05dc</span>, \u201cthou wilt surely wear away\u201d<sup>8</sup><i class="footnote">The two roots <span>\u05e0\u05d1\u05dc</span> and <span>\u05d1\u05dc\u05dc</span> are similar in form and meaning; the former \u201cto fade away,\u201d the latter \u201cto confound,\u201d Niphal \u201cto be confounded\u201d or \u201cto be destroyed.\u201d <span>\u05e0\u05b8\u05d1\u05b0\u05dc\u05b8\u05d4</span> is therefore either the third person feminine Kal of <span>\u05e0\u05d1\u05dc</span> or the same person Niphal of <span>\u05d1\u05dc\u05dc</span>; the regular form would be <span>\u05e0\u05b8\u05d1\u05b7\u05dc\u05bc\u05b8\u05d4</span>, but the Dagesh is sometimes omitted, as in the instances quoted by the author. <span>\u05e0\u05b8\u05d1\u05b7\u05e7\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05d1\u05b0\u05e7\u05b8\u05d4 \u05e0\u05b8\u05dd\u05b7\u05d1\u05bc\u05b8\u05d4\u2550\u05e0\u05b8\u05dd\u05b0\u05d1\u05b8\u05d4</span>.</i> (Ex. xviii. 18). <span>\u05d9\u05d5\u05e9\u05d1\u05d9 \u05de\u05ea\u05d5\u05dd\u2550\u05de\u05ea\u05d5\u05dd</span> \u201cthey that sit on high,\u201d the chiefs of the land.<sup>9</sup><i class="footnote">A. V., \u201cThe haughty people.\u201d</i>'],
  [u'<span>\u05ea\u05d5\u05e8\u05d5\u05ea</span> <i>The laws</i>. The laws which are dictated by common sense, in which all agree.<sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i><sup>10</sup><i class="footnote"><span>\u05d7\u05bc\u05d5\u05b9\u05e8\u05d4</span> and <span>\u05d7\u05b9\u05e7</span><sup>11</sup><i class="footnote">A. V., \u201cChanged.\u201d</i> are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. xxvi. 5, where <span>\u05ea\u05d5\u05e8\u05d4</span> is explained to refer to the law of circumcision. What I. E. means by \u201cthe laws contained in the natural order of things\u201d or by \u201cthe covenant of the universe\u201d is more clearly stated in his commentary on Gen. xxvi. 5, namely, <span>\u05e9\u05d9\u05dc\u05da \u05d0\u05d3\u05dd \u05d0\u05d7\u05e8\u05d9 \u05de\u05e2\u05e9\u05d9\u05d5</span> \u201cMan shall follow the ways of God displayed in his works.\u201d Comp. I. E. on Lev. xix. 19.</i> <span>\u05d7\u05dc\u05e4\u05d5</span> <i>They have abolished</i>. Comp. <span>\u05d9\u05d7\u05dc\u05d5\u05e3</span>, \u201che shall abolish\u201d (ii. 18). <span>\u05d7\u05e7</span> <i>Ordinance</i>. The laws of God, contained in the natural order of things; and this is likewise the meaning of <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span>, \u201cthe covenant of the universe.\u201d'],
  [u'<span>\u05d1\u05d0\u05dc\u05d4 \u2550 \u05d0\u05dc\u05d4</span> \u201cBy a curse;\u201d<sup>12</sup><i class="footnote">From this remark it may be concluded that I. E. read <span>\u05d0\u05d1\u05dc\u05d4</span> \u201cmourneth\u201d instead of <span>\u05d0\u05db\u05dc\u05d4</span>.</i> comp. <span>\u05d1\u05e9\u05e9\u05ea \u2550 \u05e9\u05e9\u05ea</span>, \u201cin sin\u201d (Ex. xx. 11); according to others, the preposition <span>\u05ea\u05d7\u05ea</span>, \u201cfor,\u201d is to be supplied; comp. <span>\u05e4\u05f3 \u05e9\u05e4\u05f3 \u05d5\u05e0\u05f3 \u05ea\u05d7\u05ea \u2550 \u05d5\u05e0\u05e9\u05dc\u05de\u05d4 \u05e4\u05e8\u05d9\u05dd \u05e9\u05e4\u05ea\u05d9\u05e0\u05d5</span>. \u201cAnd let us bring our lips (that is, the words of our lips, our prayer) instead of bulls\u201d (Hos. xiv. 2).<sup>13</sup><i class="footnote">A. V., \u201cSo will we render the calves of our lips.\u201d</i> <span>\u05d7\u05e8\u05d5</span> <i>They are burned</i>. Comp. <span>\u05d5\u05d7\u05e8\u05d4</span>, \u201cand may be burnt\u201d (Ez. xxiv. II).<sup>14</sup><i class="footnote">A. V., \u201cAnd may burn.\u201d</i>'],
  [u'<i>The new wine mourneth</i>, etc. Because there is none to dress the vine and to dig the ground. <i>The merry-hearted</i>. \u201cFor wine maketh glad the heart\u201d (Ps. civ. 15).'],
  [u'<i>The mirth of tabrets ceaseth</i>, from the feasts. <i>The noise of them that rejoice</i>, when they are drunk.'],
  [u'<i>They shall not drink wine with a song</i>, for <i>the strong drink shall be bitter</i>. <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is according to my opinion<sup>15</sup><i class="footnote">The grammarian, R. Jonah, is of opinion that <span>\u05d9\u05b5\u05de\u05b7\u05e8</span> is Kal; therefore I. E. adds, \u201caccording to my opinion.\u201d</i> a verb <span>\u05e2\u05f4\u05e2</span>\u2014comp. <span>\u05d5\u05b8\u05d0\u05b5\u05e7\u05b7\u05dc</span> \u201cAnd I was despised\u201d (Gen. xvi. 5)\u2014Niphal of <span>\u05de\u05e8\u05e8</span>.'],
  [u'<i>The city of vanity</i>. The city whose inhabitants go after vain things. <i>Every house is shut up, that no man can come in</i>. For every one will go out into the streets because of the great trouble.'],
  [u'<span>\u05e6\u05d5\u05d7\u05d4</span> A crying. <span>\u05e2\u05dc \u05de\u05e7\u05d5\u05dd \u05d4\u05d9\u05d9\u05df \u2550 \u05e2\u05dc \u05d4\u05d9\u05d9\u05df</span> In the place of wine.<sup>16</sup><i class="footnote">A. V., \u201cFor wine.\u201d</i> <i>In the streets</i>. Publicly. <span>\u05e2\u05e8\u05d1\u05d4</span> <i>Is darkened</i>. Comp. <span>\u05e2\u05b6\u05e8\u05b6\u05d1</span> \u201cevening.\u201d'],
  [u'<span>\u05d5\u05e9\u05d0\u05d9\u05d4</span> <i>And with destruction</i>. <span>\u05e9\u05d0\u05d9\u05d4</span> is a noun derived from <span>\u05e9\u05d0\u05d4</span> \u201cto be waste;\u201dcomp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3). <i>In the city is left desolation</i>. This phrase is used by the prophet improperly; comp. \u201cBetter is he than both they, who hath not yet been\u201d (Eccles. iv. 3).<sup>17</sup><i class="footnote">Strictly speaking, he who has not yet been born cannot be better; in the same way <span>\u05e9\u05c1\u05b7\u05de\u05bc\u05b8\u05d4</span> \u201cdesolation\u201d cannot be said \u201cto be left;\u201d because \u201cdesolation\u201d is the negation of existence. Comp. I. E. on ii. 11.</i>'],
  [u'<span>\u05d1\u05e0\u05e7\u05e3</span> <i>As the shaking</i>. <span>\u05e0\u05e7\u05e3</span> is similar in meaning to <span>\u05d5\u05e0\u05e7\u05e3</span> \u201cand he shall cut down\u201d (x. 34). <i>As the gleaning grapes</i>, that is, only a few; for when the vintage is over, the gleaning grapes are left.'],
  [u'<i>They shall lift up</i>, etc. All commentators agree that from the words, \u201cBehold, the Lord maketh, etc.\u201d (ver. 1), the prophet refers to the remote future, to the war of Gog and Magog;<sup>18</sup><i class="footnote">Comp. Ez. xxxyiii. and xxxix. Gog is the name of the king of Magog, a country or nation in the north of Palestine (xxxyiii. 15), deriving their origin from Magog, the son of Japheth (Gen. x. 2).</i> only R. Moses Hakkohen refers this prophecy to the king of Assyria, and finds in \u201ca feast of fat things\u201d (xxv. 6) the indication of the destruction of the hosts of Sennacherib, which remains the subject of the prophecy until the words, \u201cWoe to the crown of pride,\u201d etc. (xxviii. 1).<sup>19</sup><i class="footnote">The words of the Hebrew text are\u2014<span>\u05d5\u05e2\u05d3\u05d5 \u05d4\u05d5\u05d9 \u05e2\u05d8\u05e8\u05ea \u05d2\u05d0\u05d5\u05ea</span> \u201cAnd his proof is taken from the words, \u2018Woe to the crown of pride,\u2019\u201d but the proof is not at all clear; for granted even that xxviii. refers to the period of the Assyrian invasion, it cannot be concluded that xxiv.\u2014xxvii. refer to the same period, especially since the last verse of xxvii. seems to be the conclusion of a prophecy (comp. xi. 15, 16; xix. 23\u201425). The translation is based on the suggestion, that <span>\u05d5\u05e2\u05d3\u05d5</span> is a corruption of the original <span>\u05d5\u05b0\u05e2\u05b7\u05d3</span> or <span>\u05e2\u05b7\u05d3</span> \u201cunto.\u201d</i>\u2014<i>They shall lift up</i>, etc., they that escaped, etc.<sup>20</sup><i class="footnote">The remnant of the army of Sennacherib, after the loss it sustained before Jerusalem. The opinion of R. Moses Hakkohen is continued in this remark.</i> <span>\u05d9\u05e8\u05e0\u05d5</span> <i>They shall shout</i>.<sup>21</sup><i class="footnote">A. V., \u201cThey shall sing.\u201d According to I. E., or rather to R. Moses Hakkohen, <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> refer to the cries of anxiety and distress which the remnant of the Assyrian army lifted up. <span>\u05e8\u05e0\u05df</span> and <span>\u05e6\u05d4\u05dc</span> do not always signify, \u201cto sing,\u201d as proved by the quoted <span>\u05d4\u05b8\u05e8\u05b4\u05e0\u05bc\u05b8\u05d4</span> \u201cthe proclamation\u201d after a defeat, and <span>\u05e6\u05d4\u05dc\u05ea</span> \u201cthe neighing\u201d of horses.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe proclamation\u201d (1 Kgs. xxii. 36). <i>They shall cry aloud from the sea</i>. They that go on the sea, shall cry, etc. <span>\u05e6\u05d4\u05dc\u05d5</span> <i>They shall cry aloud</i>. Comp. <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05dd</span> \u201cthe neighing of the horse.\u201d<sup>22</sup><i class="footnote">Instead of <span>\u05e6\u05d4\u05dc\u05ea \u05d4\u05e1\u05d5\u05e1</span>, which is not a biblical phrase, we have perhaps to read <span>\u05de\u05e6\u05d4\u05dc\u05d5\u05ea \u05d0\u05d1\u05d9\u05e8\u05d9\u05d5</span> \u201cthe neighing of his strong ones\u201d (Jer. viii. 16).</i>'],
  [u'<span>\u05d1\u05d0\u05d5\u05e8\u05d9\u05dd</span> Some explain it, \u201cIn the countries;\u201d comp. <span>\u05db\u05e9\u05e8\u05d9\u05dd \u05d0\u05d5\u05e8</span> \u201cthe land of the Chald\xe6ans\u201d<sup>23</sup><i class="footnote">The same phrase is also quoted in favour of the second explanation. See Rashi.</i> (Gen. xi. 31); others: \u201cIn valleys.\u201d The former explanation is the right one. <span>\u05e9\u05dd</span> <i>The name</i>. Supply <span>\u05db\u05d1\u05d3\u05d5</span> \u201cglorify;\u201d for the verb <span>\u05db\u05d1\u05d3\u05d5</span> in the first half of the sentence refers also to the second. \u201cThey\u201d (ver. 14) can also be explained to refer to the righteous.<sup>24</sup><i class="footnote">With this remark I. E. reverts to the first mentioned opinion, that these chapters (xxiv.\u2014xxvii.) refer to the period of Gog and Magog. According to this opinion the prophet speaks in ver. 14, of the righteous people, that will then receive the reward for their faith in God; <span>\u05d9\u05d3\u05e0\u05d5</span> and <span>\u05e6\u05d4\u05dc\u05d5</span> retain according to this explanation their usual meaning, \u201cthey sing.\u201d In the following part the commentary is based on this same supposition, while that of R. Moses Hakkohen is only incidentally mentioned, as if to show that it can really be maintained throughout the whole portion from xxiv. unto xxvii.</i>'],
  [u'<span>\u05de\u05db\u05e0\u05e3</span> <i>From the uttermost part</i>. The word <span>\u05db\u05e0\u05e3</span> \u201ccorner,\u201d is used here to signify \u201ca great distance,\u201d because the earth is round.<sup>25</sup><i class="footnote">One is rather inclined to think that, because the earth is round, the expression <span>\u05db\u05e0\u05e3 \u05d4\u05d0\u05e8\u05e5</span> \u201cthe comer of the earth\u201d should not be used. Perhaps he means to say, that \u201cthe corner of the earth\u201d is used instead of \u201cfar off,\u201d because we can never reach it.</i> <span>\u05e6\u05d1\u05d9</span> <i>Glory</i>. The word is derived from a Chaldaic root.<sup>26</sup><i class="footnote"><span>\u05e6\u05d1\u05d4</span> \u201cto desire;\u201d from this I. E. derives <span>\u05e6\u05d1\u05d9</span> \u201cdesirable,\u201d \u201cbeauty,\u201d \u201cglory.\u201d</i> <i>And I said</i>. Each nation will say so. <i>Have we heard</i>, etc. The same. <span>\u05e8\u05d6\u05f3</span> <i>Leanness</i>. Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cleanness\u201d (Ps. cvi. 15). The repetition indicates that these words are said every moment. <span>\u05d1\u05d2\u05d3\u05d9\u05dd \u05d1\u05d2\u05d3\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>Treacherous dealers have dealt treacherously</i>, etc. For all people deal treacherously again and again.<sup>27</sup><i class="footnote">The root <span>\u05d1\u05d2\u05d3</span> is here repeated five times; this, according to I. E., indicates the repetition of the same action by the same person, as well as its contagious spreading amongst all classes of people.</i>'],
  [u'<i>Fear and the pit</i>, etc. And therefore the evil is come to all people; for when any person is in fear, and a kind of pit is near him, and his foot is besides caught in a snare, he must instantly fall.'],
  [u'<i>Windows from on high</i>, etc. A figure for \u201cdecrees of the Lord.\u201d'],
  [u'<span>\u05e8\u05e2\u05d4</span> <i>Is broken</i>. Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05dd</span> \u201cthou wilt break them\u201d (Ps. ii. 9); a word found frequently in the Targum.<sup>28</sup><i class="footnote"><span>\u05e8\u05e2\u05e2</span> in Chaldee is the same as <span>\u05e8\u05e6\u05e5</span> in Hebrew.</i> <span>\u05d4\u05ea\u05e4\u05d5\u05e8\u05e8\u05d4 \u05e4\u05d5\u05e8</span> <i>Is broken asunder</i>. Comp. <span>\u05d5\u05d9\u05e4\u05e8\u05e4\u05e8\u05e0\u05d9</span> \u201cand he hath broken me asunder\u201d (Job xvi. 12); <span>\u05e4\u05d5\u05e8\u05e8\u05ea</span> \u201cthou hast divided\u201d (Ps. lxxiv. 13).'],
  [u'<i>The earth shall reel</i>, etc. The inhabitants of the land will flee from one place to the other, and be moved like the cottage of the watchman; for the watchman changes the place of his abode. <i>And shall be heavy</i>, etc. When they will be about to move and to flee, their transgression will be too heavy for them, and they will fall. <span>\u05e7\u05d5\u05dd</span> <i>To rise</i>. It is infinitive; comp. <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> \u201cno rising up\u201d (Prov. xxx. 31 ).<sup>29</sup><i class="footnote">It is rather curious to find I. E. referring to <span>\u05d0\u05dc\u05e7\u05d5\u05dd</span> as another instance of the infinitive <span>\u05e7\u05d5\u05dd</span>, and not to Ps. xviii. 39, xxxvi. 13, cxxvii. 2; Lam. i. 14; Am. v. 2.</i>'],
  [u'Many refer this prediction to an eclipse of the sun and moon; but more correctly it is referred to the angels, that are ready to assist or to attack a nation. Comp. Dan. x. 13, 20. These words are therefore followed by: \u201cthe kings of the earth on the earth\u201d; for the reign of the kings is in connexion with the reign of the angels.<sup>30</sup><i class="footnote">Those unknown causes that govern the destinies of men and nations are sometimes personified, and represented as the messengers or angels of the Lord. Each nation is therefore said to have its angel above, in whose hand its destiny is placed, and the prosperity or the misfortune of a nation is made dependent on the success or failure of its representative angel above.</i>'],
  [u'<span>\u05d1\u05d0\u05e1\u05d9\u05e8 \u2550 \u05d0\u05e1\u05d9\u05e8</span> As a prisoner. <i>As prisoners are gathered, etc</i>. As people who are brought to the prison to be shut in are often left there for a long time before they are visited to be supplied with their food. The idea contained in this simile is, that this evil will last a long time. <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> \u201cthey shall be visited,\u201d may also be compared with <span>\u05d5\u05de\u05d9\u05de\u05d9\u05dd \u05e8\u05d1\u05d9\u05dd \u05ea\u05e4\u05e7\u05d3</span> \u201cand after many years thou wilt be visited\u201d (Ez. xxxviii. 8), and explained in an evil sense.<sup>31</sup><i class="footnote">According to the first explanation, <span>\u05d9\u05e4\u05e7\u05d3\u05d5</span> means \u201cthey will be visited\u201d to receive their food; according to the second, \u201cthey will be visited\u201d to receive their final punishment.</i>'],
  [u'<i>Then the moon</i>, etc. Sun and moon, the rulers of heaven, are used here in a figurative sense for \u201cthe kings of the earth,\u201d who will be ashamed; but it is also possible that an eclipse of sun and moon is meant by the prophet. The kingdom of God will then appear on the mount of Zion, and honour will be given to those that remain faithful to God. According to others this passage refers to the worshippers of the heavenly bodies; but this explanation is at variance with the context.']],
 [[u'<i>My God</i>. The first person singular refers to the prophet, or these are the words which every one of \u201cthe ancients\u201d is represented speaking (xxiv. 23). <span>\u05e2\u05e6\u05d5\u05ea \u05de\u05e8\u05d7\u05d5\u05e7</span> <i>Counsels of old</i>. Objective case governed by <span>\u05e2\u05e9\u05d9\u05ea</span> \u201cthou hast done.\u201d\u2014\u201cThe counsels of old\u201dare the plans of God predicted by the prophets. <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> <i>With faithfulness and truth</i>.<sup>1</sup><i class="footnote">A. V., \u201cAre faithfulness and truth.\u201d According to I. E. the meaning of the phrase is: God has fulfilled His prophecies with faithfulness and truth.</i> As to the repetition <span>\u05d0\u05de\u05d5\u05e0\u05d4 \u05d0\u05de\u05df</span> comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cmy strength and my fortress\u201d (Jer. xvi. 19).<sup>2</sup><i class="footnote">A word is sometimes repeated either in the same or in a different form for the sake of emphasis. Comp. iii., Note 1, and xxiv., Note 27.</i>'],
  [u'<i>For thou hast made a city an heap</i>, etc. Many cities will be destroyed, when Gog and Magog<sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i><sup>3</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> will come. According to R. Moses Hakkohen it refers to the period of Sennacherib. <span>\u05dc\u05d2\u05dc</span> <i>An heap</i>. Comp. Gen. xxxi. 51. <span>\u05d6\u05e8\u05d9\u05dd</span> <i>Strangers</i>. Non-Israelites. <span>\u05de\u05e2\u05d9\u05e8</span> Of every city.<sup>4</sup><i class="footnote">A. V., \u201cTo be no city.\u201d The translation of the whole phrase according to I. E., who very strangely explains the preposition <span>\u05de\u05b5</span> (lit. \u201cfrom\u201d) to be the sign of the possessive genitive, is, \u201cThe palaces of the heathen people shall never be built again in any city.\u201d</i>'],
  [u'<span>\u05d9\u05db\u05d1\u05d3\u05d5\u05da \u05e2\u05dd \u05e2\u05d6</span> <i>Shall a strong people glorify thee</i>. Those who have escaped or are far off shall glorify thee, when they will hear the report.<sup>4a</sup><i class="footnote">Of the defeat of Gog and Magog or of Sennacherib.</i>'],
  [u'<i>For thou hast been</i>, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. <i>A refuge from the showers</i>,<sup>5</sup><i class="footnote">A. V., \u201cA refuge from the storm.\u201d</i> from the enemy who is compared to showers of water. <i>For the blast of the terrible ones is as showers against the wall</i>. This phrase is to explain the expression \u201cfrom the showers.\u201d'],
  [u'<span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05d9\u05d4</span> \u201cin a dry land\u201d (Jer. ii. 6). <span>\u05d7\u05d5\u05e8\u05d1 \u05d1\u05e6\u05dc \u05e2\u05d1 \u05d5\u05e0\u05d5\u05f3</span> <i>The heat in</i><sup>5a</sup><i class="footnote">A. V., \u201cWith.\u201d</i> <i>the shadow of a cloud</i>, etc. Repetition of the same idea. <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> <i>In the shadow of a cloud</i>, that is, in the shadow which hides the clouds and makes them invisible.<sup>6</sup><i class="footnote">I. E. means to say that \u201cin the shadow of a cloud\u201d is the same as \u201cin the absence of all clouds,\u201d or \u201cin sunshine;\u201d but it can hardly be seen what compelled I. E. to assume here such a metaphor, unless it be the parallelism, which seems to demand a greater similarity between <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> and <span>\u05d1\u05e6\u05dc \u05e2\u05d1</span> than that existing between \u201cin a dry land\u201d and \u201cin the shadow of a cloud;\u201d the land is supposed to be dry when sunshine continues for some time, but not when the heaven is covered with clouds.</i> <span>\u05d6\u05de\u05d9\u05e8 \u05e2\u05e8\u05d9\u05e6\u05d9\u05dd</span> <i>The song of the terrible ones</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe branch of the terrible ones.\u201d</i> It is the same as <span>\u05e9\u05d0\u05d5\u05df \u05d6\u05e8\u05d9\u05dd</span>; comp. <span>\u05d6\u05de\u05d9\u05e8\u05d5\u05ea</span> \u201csongs\u201d (xxiv. 16). <span>\u05d9\u05e2\u05e0\u05d4</span> <i>Shall be low</i>. It is an intransitive verb of the same root as <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humbled\u201d (Ex. x. 3).'],
  [u'<i>In this mountain</i>. In Zion. <i>A feast of fat things</i>, etc. God will feed them with fat things, <span>\u05de\u05de\u05d7\u05d9\u05dd</span> <i>with things full of marrow</i>\u2014comp. <span>\u05d5\u05de\u05d5\u05d7</span> \u201cand the marrow\u201d (Job. xxi. 24); <span>\u05de\u05de\u05d7\u05d9\u05dd</span> is participle Pual\u2014and then he will give them to drink <i>lees well refined</i>, so that they will become drunk; <sup>8</sup><i class="footnote">A figure often used by the prophets to indicate the approaching catastrophe decreed by the Lord.</i> comp. \u201cAs you have drunk on my holy mountain,\u201d etc. (Obad. 16).'],
  [u'<span>\u05d5\u05d1\u05dc\u05e2</span> <i>And he shall discover</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd he will destroy.\u201d</i> Comp. <span>\u05db\u05d1\u05dc\u05e2</span> \u201cwhen are discovered\u201d<sup>10</sup><i class="footnote">A. V., \u201cWhen are covered.\u201d I. E., in his commentary ad locum mentions both explanations, \u201cwhen are covered\u201d and \u201cwhen are discovered,\u201d and gives the preference to the former.</i> (Num. iv. 20). <span>\u05d4\u05dc\u05d5\u05d8</span> <i>The covering</i>. Comp. <span>\u05d5\u05d9\u05dc\u05d8</span> \u201cand he wrapped\u201d (1 Kgs. xix. 13); it is the same as the corresponding <span>\u05de\u05db\u05e1\u05d4 \u2550 \u05de\u05e1\u05db\u05d4</span> \u201ccovering;\u201d comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20).'],
  [u'<span>\u05d1\u05dc\u05e2 \u05d4\u05de\u05d5\u05ea</span> <i>Death will destroy</i><sup>11</sup><i class="footnote">A. V., \u201cHe will swallow up death.\u201d</i> them.<sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i><sup>12</sup><i class="footnote">The \u201cnations\u201d mentioned in the preceding verse.</i> <i>And the Lord will wipe away tears from off all faces</i>. For they have caused great evils to all.<sup>13</sup><i class="footnote">They have caused by their wicked actions, tears and sorrow to everybody; those tears will be shed no longer, when death has swallowed up the evil-doers.</i>'],
  [u'<span>\u05d5\u05d0\u05de\u05e8</span> <i>And they will say</i>.<sup>14</sup><i class="footnote">A. V., \u201cAnd it shall be said.\u201d</i> The people mentioned before, will say. <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05e0\u05d5</span> <i>And he saved us</i>.<sup>15</sup><i class="footnote">A. V., \u201cAnd he will save us.\u201d</i> And he saved us continually. It is the imperfect tense.<sup>16</sup><i class="footnote">See i., Note 43.</i>'],
  [u'<i>The hand of the Lord</i>. His punishment. <i>Moab</i>, that will come to help the besiegers of Zion. <span>\u05d5\u05e0\u05d3\u05d5\u05e9</span> <i>And shall be trodden down</i>. Niphal of a verb <span>(\u05d3\u05d5\u05e9) \u05e2\u05f4\u05d5</span> or <span>\u05d1\u05bc\u05b0\u05d4\u05b4\u05d3\u05bc\u05d5\u05bc\u05e9\u05c1 .(\u05d3\u05e9\u05e9) \u05e2\u05f4\u05e2</span> <i>As is trodden down</i>. Infinitive Niphal; <span>\u05d5\u05bc</span> is here instead of <span>\u05d5\u05b9</span>; these two vowels are capable of interchange. <span>\u05de\u05d3\u05de\u05e0\u05d4</span> Dunghill.'],
  [u'<i>And he shall spread forth</i>. The Lord shall spread forth. <i>In the midst of them</i>. In the midst of Moab. <span>\u05d4\u05e9\u05d5\u05d7\u05d4</span> <i>He that swimmeth</i>. Comp. <span>\u05e9\u05d7\u05d5</span> \u201cto swim\u201d (Ez. xlvii. 5). <i>His pride</i>. The pride of Moab. <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> Hap. leg.; the meaning must be found from the context.<sup>16a</sup> Some compare it with <span>\u05d0\u05e8\u05d1\u05d5\u05ea</span> \u201cwindows\u201d (Gen. vii. 11), but their explanation is far-fetched.'],
  [u'Thy <i>walls</i>. The pronoun refers to Moab. <span>\u05d4\u05e9\u05d7 \u05d4\u05e9\u05e4\u05d9\u05dc</span> <i>He brought down</i>, <i>he laid low</i>.<sup>17</sup><i class="footnote">It is strange that I. E. does not state what the meaning of the word is; the context admits of many meanings, as may be seen from a comparison of the various renderings of the word, <i>e.g.</i>, Rashi: \u201ctowers,\u201d Kimchi: \u201cthe wrists,\u201d R. Jonah: \u201cthe multitude,\u201d A. V., \u201cthe spoils.\u201d</i> Asyndeton; comp. <span>\u05db\u05e8\u05e2 \u05e9\u05db\u05d1 \u05e0\u05e4\u05dc</span> \u201cHe bowed, he fell, he lay down\u201d (Judg. v. 27). The past is used here because the action was already completed in the time of Sennacherib.<sup>17</sup><i class="footnote">A. V., \u201cHe shall bring low,\u201d \u201clay low.\u201d I. E. refers this prophecy to the period of the war of Gog and Magog, while Moab was to receive her punishment long before that period, in the days of Sennacherib.</i>']],
 [[u'<span>\u05e2\u05d9\u05e8 \u05e2\u05d6 \u05dc\u05e0\u05d5 \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d9\u05e9\u05d9\u05ea</span> <i>To a city which is strength to us</i>,<sup>1</sup><i class="footnote">A. V., \u201cWe have a strong city.\u201d</i> <i>he will appoint salvation</i>. To Jerusalem, which is strength unto us, God will appoint salvation.<sup>2</sup><i class="footnote">After <span>\u05d9\u05e9\u05d9\u05ea</span> the word <span>\u05d9\u05e9\u05d5\u05e2\u05d4</span> \u201csalvation\u201d seems to have been omitted in the Hebrew text.</i> <span>\u05d7\u05d5\u05de\u05d5\u05ea \u05d5\u05d7\u05dc</span> <i>For walls and bulwarks</i>. <span>\u05d7\u05b5\u05dc \u05d4\u05b7\u05d7\u05d5\u05b9\u05de\u05d5\u05b9\u05ea \u2550 \u05d7\u05b5\u05dc</span> \u201cthe fence of the walls.\u201d<sup>3</sup><i class="footnote">See I. E. on xv. 1 and <i>ibid</i>. Note 2; on xxi. 11, Note 22.</i>'],
  [u'<i>Open ye gates</i>, etc. The gates of that city should only be opened for righteous people like the Israelites, to enter and to dwell in it.'],
  [u'<span>\u05d9\u05e6\u05e8 \u05e1\u05de\u05d5\u05da \u05ea\u05e6\u05e8 \u05e9\u05dc\u05d5\u05dd</span> \u201cThou wilt keep him in perfect peace whose mind is stayed on thee.\u201d Others are of opinion that <span>\u05e9\u05dc\u05d5\u05dd</span> may be used as masculine and feminine.<sup>4</sup><i class="footnote">According to this opinion the translation of the passage is as follows: \u201cPeace will guard him whose mind is stayed on thee.\u201d There is, however, no other instance in the Bible of <span>\u05e9\u05dc\u05d5\u05dd</span> being used as a feminine noun.</i>'],
  [u'<i>Trust ye</i>, etc. Therefore fathers will say to their children, \u201cTrust in the Lord,\u201d etc. <span>\u05d1\u05d9\u05d4</span> <i>In the Lord</i>. <span>\u05d1</span> is a preposition, and has its usual meaning.<sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i><sup>5</sup><i class="footnote">The name of God consists of the four letters <span>\u05d5</span> ,<span>\u05d4</span> ,<span>\u05d9</span>, and <span>\u05d4</span>; the name <span>\u05d9\u05d4</span> of half that number; in <span>\u05d1\u05d9\u05d4</span> the <span>\u05d1</span> is prepositive; but some take it as part of the name, believing that new names of God are formed by combining the word <span>\u05d9\u05d4</span> with any letters of the alphabet; <i>e.g.</i>, <span>\u05d2\u05d9\u05d4 ,\u05d1\u05d9\u05d4 ,\u05d0\u05d9\u05d4</span>, and so on. In his commentary on the book of Psalms (lxviii. 5), I. E. rejects this opinion, but without giving the explanation which is promised here.</i> <span>\u05e6\u05d5\u05e8 \u05e2\u05d5\u05dc\u05de\u05d9\u05dd</span> <i>Everlasting strength</i>. <span>\u05d1\u05d9\u05d4</span> In some books all the letters of the Alphabet are combined with this word <span>(\u05d9\u05d4)</span>, which consists of one-half the number of letters composing the full name of God, in order to form new names for the Divine Being. In the book of Psalms (lxviii. 5) I shall explain this.'],
  [u'<span>\u05d4\u05e9\u05d7</span> <i>He bringeth down</i>. A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05d4\u05b5\u05e7\u05b7\u05dc</span> \u201che afflicted slightly\u201d (viii. 23). <i>Them that dwell on high</i>, etc. This refers to the heathens. <span>\u05d9\u05e9\u05e4\u05d9\u05dc\u05e0\u05d4 \u05d9\u05e9\u05e4\u05d9\u05dc\u05d4</span> <i>He layeth it low</i>, <i>he layeth it low</i>. He will continually lay it low; comp. <span>\u05e2\u05d6\u05d9 \u05d5\u05de\u05e2\u05d6\u05d9</span> \u201cMy strength and my fortress\u201d (Jer. xvi. 19).<sup>6</sup><i class="footnote">See I. E. on iii. 1, Note 1; xxiv. Note 27; xxv. Note 2.</i>'],
  [u'<i>The foot shall tread it down</i>, etc. He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor. <span>\u05e8\u05d2\u05dc\u05d9 \u2550 \u05e4\u05e2\u05de\u05d9</span> \u201cfeet.\u201d Comp. <span>\u05e4\u05e2\u05de\u05d9\u05dd</span> (Ex. xxiii. 14) \u2550 <span>\u05e8\u05d2\u05dc\u05d9\u05dd</span> (ibid. 17) \u201ctimes.\u201d'],
  [u'<i>The way of the just</i>, etc. And why is all this? because there is no path for the righteous but that of rectitude, and Thou, O Lord, art \u201cmost upright\u201d and \u201cdost weigh the path of the just.\u201d <span>\u05ea\u05e4\u05dc\u05e1</span> Thou weighest.'],
  [u'<i>We waited for thee, O Lord, even for the way of Thy judgment</i>,<sup>7</sup><i class="footnote">A. V., \u201cIn the way of thy judgment.\u201d</i> etc. These are the words of the righteous that hope in the Lord, that He will show His judgment in the universe; for \u201cthe soul is longing for Thy name.\u201d Before <span>\u05d0\u05e8\u05d7</span> \u201cpath\u201d supply the preposition <span>\u05dc</span> \u201cfor.\u201d'],
  [u'<span>\u05e0\u05e4\u05e9\u05d9</span> <i>My soul</i>, that is, the thought of my soul,<sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cWith my soul,\u201d \u201cwith my spirit.\u201d <span>\u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> \u201cI desired thee,\u201d and <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> \u201cWill I seek thee early,\u201d are, according to I. E., the thoughts which fill the soul and spirit of the righteous, and are, therefore, by a kind of metonymy, called their \u201csoul\u201d and \u201cspirit.\u201d</i> was <span>\u05d1\u05dc\u05d9\u05dc\u05d4 \u05d0\u05d5\u05d9\u05ea\u05d9\u05da</span> <i>I have desired Thee in the night; Yea the thought of my spirit</i> <i>within me</i>, was <span>\u05d0\u05e9\u05d7\u05e8\u05da</span> <i>I will seek Thee early</i>. Man has <span>\u05e0\u05e4\u05e9</span> \u201csoul\u201d and <span>\u05e8\u05d5\u05d7</span> \u201cspirit,\u201d as I explained in Koheleth.<sup>9</sup><i class="footnote">In his commentary on Koheleth iii. 21, I. E. says that <span>\u05e0\u05e4\u05e9</span> is common to all living creatures, but <span>\u05e0\u05e9\u05de\u05d4</span> is peculiar to human beings alone;\u2014the difference between <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> is not explained there. On Koheleth vii. 3, he remarks that the life of man manifests itself in his vegetable, animal and intellectual nature, or as explained there by I. E. himself, in his appetitive, <span>\u05e0\u05e4\u05e9</span>, sensitive, <span>\u05e8\u05d5\u05d7</span>, and deliberative capacities <span>\u05e0\u05e9\u05de\u05d4</span>.</i> <i>When Thy judgments are</i>, etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness. <span>\u05ea\u05d1\u05dc</span> <i>World</i>. The inhabited part of the earth.'],
  [u'<span>\u05d9\u05d7\u05df</span> <i>Let favour be shewn</i>. A verb <span>\u05e2\u05f4\u05e2</span>; it is a form like <span>\u05d9\u05d5\u05e1\u05d1</span> \u201cis turned\u201d (xxviii. 27).<sup>10</sup><i class="footnote"><span>\u05d9\u05d7\u05bb\u05b7\u05df</span> is future Hophal of <span>\u05d9\u05d5\u05e1\u05d1 ; \u05d7\u05e0\u05df</span> future Hophal of <span>\u05e1\u05d1\u05d1</span>.</i>\u2014God is merciful to the wicked, but they will not learn righteousness; He has patience with them for a long time, they might perhaps improve. <i>In the land of uprightness</i>. In the place where the people are upright, they (the wicked) will do wrong. <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> <i>Straightforwardness</i>. It is related to <span>\u05e0\u05db\u05d7</span> \u201cbefore\u201d (Ex. xxvi. 35); comp. <span>\u05e0\u05db\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3). <i>And will not behold</i>, etc. He does not wish to consider the greatness of God.'],
  [u'<span>\u05e8\u05de\u05d4 \u05d9\u05d3\u05da \u05d1\u05dc \u05d9\u05d7\u05d6\u05d9\u05d5\u05df</span> <i>When Thy hand is lifted up</i><sup>11</sup><i class="footnote"><span>\u05e8\u05de\u05d4</span> \u201cIs lifted up,\u201d that is, \u201cdoes not touch them\u201d or \u201cdoes not punish them.\u201d</i> <i>they will not see</i>. <span>\u05d9\u05d7\u05d6\u05d5 \u05d5\u05d9\u05d1\u05e9\u05d5 \u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> <i>But they shall see and be ashamed for their envy at the people</i>; let them show their envy of Thy people, and be ashamed, <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> <i>And let the fire devour Thine enemies</i>. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words <span>\u05d0\u05e3 \u05d0\u05e9 \u05e6\u05e8\u05d9\u05da \u05ea\u05d0\u05db\u05dc\u05dd</span> \u201cyea, even the fire, which shall devour thine enemies\u201d.<sup>12</sup><i class="footnote">A. V., \u201cThey shall see and be ashamed for their envy at the people; yea the fire of Thine enemies shall devour them.\u201d\u2014The Hebrew text has <span> \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05d1\u05dc\u05dd \u05d9\u05d7\u05d6\u05d5</span>, which is perhaps to be altered into <span>\u05d9\u05d7\u05d6\u05d5 \u05e7\u05e0\u05d0\u05ea\u05da \u05d1\u05db\u05dc \u05e2\u05dd</span>, since the difference between the two explanations is, that according to the first, <span>\u05e2\u05dd</span> refers to Israel, according to the second, to all other nations, so that <span>\u05e7\u05e0\u05d0\u05ea \u05e2\u05dd</span> is either the envy of the heathen people at Israel, or the punishment inflicted upon all people, that are enemies to Israel or to God.</i>'],
  [u'<span>\u05ea\u05e9\u05e4\u05d5\u05ea</span> <i>Thou wilt ordain</i>. Comp. <span>\u05e9\u05e4\u05d5\u05ea</span> \u201cset on\u201d (Ez. xxiv. 3). <i>For thou also hast wrought</i>, etc. For Thou hast always done for us what we do not know how to do.'],
  [u'<i>Other lords</i>, <i>besides Thee</i>, <i>have had dominion</i>, etc. For we worshipped Thee even when others became our masters. <span>\u05d1\u05e2\u05dc\u05d5\u05e0\u05d5</span> <i>Had dominion over us</i>, were our masters <span>(\u05d1\u05e2\u05dc\u05d9\u05dd)</span>; comp. <span>\u05dc\u05d1\u05e2\u05dc\u05d9\u05d5</span> \u201cunto the owner of them\u201d (Ex. xxi. 34). <i>But by Thee only we make mention of Thy name</i>. Nevertheless we praised Thy name. <span>\u05dc\u05d1\u05d3 \u05d1\u05da</span> <i>But by Thee</i>. Thou hast helped us, therefore we were able to praise Thee.'],
  [u'<i>They are dead</i>. Those our masters, that have owned us, are now dead.'],
  [u'<span>\u05d9\u05e1\u05e4\u05ea</span> Thou hast continued.<sup>13</sup><i class="footnote">A. V., \u201cThou hast increased the nation.\u201d I. E. explains <span>\u05d9\u05e1\u05e4\u05ea</span> \u201cThou hast continued,\u201d and supplies the infinitive \u201cto chastise.\u201d</i> <i>Thou hast removed it far unto all the ends of the earth</i>. The more Thou hast chastised Thy people, the more they acknowledged Thy glory, even when exiled from their country.'],
  [u'<i>In trouble</i>. In their trouble. <span>\u05e6\u05e7\u05d5\u05df</span> <i>They poured out</i>. The <span>\u05e0</span> is paragogic, as in <span>\u05d9\u05d3\u05e2\u05d5\u05df</span> \u201cthey knew\u201d (Deut. viii. 3); the word is besides irregular; the regular form is <span>\u05d9\u05e6\u05e7\u05d5</span>; the first radical is dropped in <span>\u05e6\u05e7\u05d5\u05df</span>; comp. <span>\u05d9\u05e8\u05d3\u2550\u05e8\u05d3</span> \u201che went down\u201d (Judg. xix. 11). As to the phrase \u201cthey poured out a prayer,\u201d comp. \u201che will pour out his prayer\u201d (Ps. cii. 1). <span>\u05de\u05d5\u05e1\u05e8\u05da \u05dc\u05de\u05d5</span> <i>Thy chastening upon them</i>.<sup>14</sup><i class="footnote">A. V., \u201cWhen thy chastening was upon them.\u201d</i> They mention in their prayer the punishment which thou hast inflicted upon them.'],
  [u'<i>Like as a woman</i>, etc. This verse describes the \u201cchastening\u201d mentioned in the preceding verse. <span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> <i>That draweth near</i> Lit. \u201cthat bringeth near,\u201d namely, herself.<sup>15</sup><i class="footnote"><span>\u05ea\u05e7\u05e8\u05d9\u05d1</span> is Hiphil, and therefore transitive; the object \u201cherself\u201d must be supplied.</i>'],
  [u'<i>We have conceived</i>, <i>we have been in pain with</i>, <i>as we have brought forth</i>, <i>wind</i>.<sup>16</sup><i class="footnote">A. V., \u201cWe have been with child, we have been in pain, we have, as it were <span>(\u05db\u05b0\u05de\u05d5\u05b9)</span> brought forth wind.\u201d According to I. E. the word <span>\u05db\u05de\u05d5</span> compares the verbs <span>\u05d4\u05b8\u05e8\u05b4\u05d9\u05e0\u05d5\u05bc</span> \u201cwe have conceived\u201d and <span>\u05d4\u05b7\u05dc\u05b0\u05e0\u05d5\u05bc</span> \u201cwe have been in pain,\u201d with the verb <span>\u05d9\u05b8\u05dc\u05b7\u05d3\u05b0\u05e0\u05d5\u05bc \u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwe have brought forth,\u201d with regard to the object <span>\u05e8\u05d5\u05bc\u05d7\u05b7</span> \u201cwind,\u201d which is common to all of them.</i> We have conceived, and we have been in pain with wind, and so we have also brought forth wind. We had no strength to deliver ourselves; this is the meaning of the following <span>\u05d9\u05e9\u05d5\u05e2\u05d5\u05ea \u05d1\u05dc \u05e0\u05e2\u05e9\u05d4</span> \u201cwe have not wrought any deliverance.\u201d We were not able to bring any deliverance. <span>\u05d0\u05e8\u05e5</span> <i>In the earth</i>. Supply <span>\u05d1</span>; comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> (Ex. xx. 11). <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> Some say, that <span>\u05d0</span> is omitted, as in <span>\u05d5\u05d9\u05e4\u05dc\u05d5</span> (Neh. vi. 16); but the latter has its usual meaning (\u201cand they fell\u201d), as will be explained by me. I explain <span>\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5</span> we could not help their falling.\u201d<sup>17</sup><i class="footnote">According to I. E. the root of <span>\u05d9\u05e4\u05dc\u05d5</span> is <span>\u05e0\u05e4\u05dc</span> \u201cto fall.\u201d <span>\u05d5\u05d1\u05dc \u05d9\u05e4\u05dc\u05d5 \u05d9\u05e9\u05d1\u05d9 \u05ea\u05d1\u05dc</span> \u201cWe could not effect that the inhabitants of the world should not fall;\u201d that is, we could not prevent the destruction which threatened to come over a great many of the inhabitants of the world.\u2014A. V., \u201cNeither have the inhabitants of the earth fallen.\u201d\u2014The passage quoted from Nehemiah <span>\u05d5\u05d9\u05e4\u05dc\u05d5 \u05de\u05d0\u05d5\u05d3 \u05d1\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> is explained by I. E. <span>\u05d1\u05e9\u05e4\u05dc\u05d9\u05dd \u05d5\u05e0\u05e4\u05dc\u05d9\u05dd \u05de\u05de\u05e2\u05dc\u05ea\u05dd</span> \u201cthey appeared to themselves low and degraded.\u201d</i>'],
  [u'<i>Thy dead men shall live</i>. Only Thy dead men shall live; God is addressed. Generally, it is believed, that this phrase contains some reference to the resurrection of the dead.<sup>18</sup><i class="footnote">Comp. Targum: \u201cThou wilt revive the dead.\u201d</i> Some explain it as a contrast to \u201cThey are dead, they will not live,\u201d (ver. 14), they, that is, our masters, are dead, but we, who were considered as dead, are living. <i>My dead body</i>. The first person refers to the prophet, who is one of the Israelites, that are considered as dead. Let Thy dead men live, and let the dead of my people rise, as if they heard the cry: \u201cAwake, etc.\u201d <span>\u05d8\u05dc \u05d0\u05d5\u05e8\u05d5\u05ea</span> <i>A dew of light</i>.<sup>19</sup><i class="footnote">A. V., \u201cThe dew of herbs.\u201d</i> A dew acccompanied by light. <i>Thy dew</i>. God is addressed in these words. According to others, <span>\u05d0\u05d5\u05e8\u05d5\u05ea</span> means \u201cherbs;\u201d comp. 2 Kings iv. 39; it signifies a kind of herb, which turns toward the sun and moon.<sup>20</sup><i class="footnote">Comp. \u201cPlin. Nat. Hist. Lib. XVIII., cap. 36 (Lupinus) cum sole quotidie circumagitur, horasque agricolis etiam nubilo demonstrat. \u201cThe lupine makes its daily circuit with the sun, and shows the farmer the time even when the heaven is covered with clouds.\u201d</i> <span>\u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u2550 \u05d5\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5</span>. And the earth <i>Shall cast out the dead</i>, out of itself. <span>\u05ea\u05e4\u05d9\u05dc</span> \u201cShall cast out,\u201d \u201cshall bear;\u201d comp. <span>\u05db\u05e0\u05e4\u05dc \u05d0\u05e9\u05d7</span> \u201cAs the untimely birth of a woman\u201d (Psalm lviii. 9). Others explain, Thou alone hast given life to Thy dead; for it is the nature of the earth to throw the dead into its midst.<sup>21</sup><i class="footnote">The dead are buried and hidden under the surface of the earth, whence we do not see them rise again; the restoration of the dead to life is therefore not the usual course of nature, but an extraordinary and miraculous act of the Almighty.</i>'],
  [u'<i>Come</i>, <i>my people</i>, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib.<sup>22</sup><i class="footnote">See xxiv., Notes 18 and 24.</i> <span>\u05d7\u05d1\u05d9</span> Some explain this word as a regular form of a verb <span>(\u05d7\u05d1\u05d4) \u05dc\u05f4\u05d4</span>; the feminine form <span>\u05d7\u05d1\u05d9</span> is used, because <span>\u05e2\u05dd</span> is sometimes feminine; comp. <span>\u05d5\u05d7\u05d8\u05d0\u05ea \u05e2\u05de\u05da</span> \u201cAnd thy people sinneth\u201d (Ex. v. 16). R. Jehudah, the Grammarian, says,<sup>23</sup><i class="footnote">See two treatises on verbs containing feeble and double letters, of R. Jehuda Hayug, of Fez, etc., ed. by John W. Nutt, M.A., <i>sub voce</i> <span>\u05d7\u05d1\u05d4</span>.</i> that <span>\u05d7\u05d1\u05d9</span> is a noun like <span>\u05e9\u05d1\u05d9</span> \u201ccaptivity.\u201d The first explanation is the right one.'],
  [u'<i>The Lord cometh out</i>. The decrees of the Lord come out.<sup>24</sup><i class="footnote">See xvi., Note 26.</i> <i>Her blood</i>. The slain, that are buried in the earth.']],
 [[u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>1</sup><i class="footnote"><span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> Though singular, does not refer to one particular day, but to a whole period.</i> <i>The Lord shall visit</i>. As mentioned in the preceding verse. <i>Leviathan</i>. The Theli <span>; (\u05ea\u05dc\u05d9)</span><sup>2</sup><i class="footnote"><span>\u05ea\u05dc\u05d9</span> is the imaginary axis or line through the centre of the earth, and the two points in which the ecliptic and the equator, or the ecliptic and the orbit of the moon meet. The latter is probably meant here. The origin of the word has not yet been fully established. It is generally believed to be the same as in Arabic <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAbCcJyEq9NPLvJ7wRnVWaaaBpppoGmmmgaaaaD//2Q==\n"> but the two words, being quite different in meaning, <span>\u05ea\u05dc\u05d9)</span> \u201changing,\u201d <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n/9k=\n"> \u201cfollowing,\u201d) are probably not connected with each other. Moreover, if <span>\u05ea\u05dc\u05d9</span> were the same as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nxSkYAyez0PvTTQfNpppoGmmmgaaaaD//2Q==\n"> it would have been written <span>\u05ea\u05d0\u05dc\u05d9</span>. It seems more probable and natural to derive <span>\u05ea\u05dc\u05d9</span> from <span>\u05ea\u05dc\u05d4</span> \u201cto hang,\u201d since it denotes the ends from which the earth is, as it were, suspended. (Comp. <span>\u05ea\u05dc\u05d0\u05d9</span> Talm. Bab. Shab. 78; and <span>\u05ea\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05db\u05dc\u05d9\u05de\u05d4</span> \u201cHe hangeth the earth upon nothing\u201d (Job xxvi. 7). This axis, being a straight line, is called <span>\u05d1\u05e8\u05d9\u05d7</span> \u201ca bar,\u201d which passes in a straight line from one end to the other; but at the same time the attribute <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> \u201ccrooked,\u201d is given to it, because the intersections of the ecliptic and the orbit of the moon are not constant, and the three points above-mentioned are therefore not exactly in a straight line. It is likewise connected with the name of <span>\u05ea\u05e0\u05d9\u05df</span> \u201cdragon;\u201d the one end of the line being called \u201cthe head,\u201d the other \u201cthe tail of the dragon.\u201d These names owe their origin probably to the serpentine winding of the orbit of the moon round the ecliptic. R. Jehuda Hallevi compares the axis of the ecliptic with a king, who sitteth on his throne and thence governs the whole country (Cusari iv. 25). A similar idea presented itself to the mind of the commentator, who explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> by <span>\u05ea\u05dc\u05d9</span>, and signified by this figure the king of Assyria or of Egypt.</i> it has the epithet <span>\u05d1\u05e8\u05d9\u05d7</span> stretching,\u201d<sup>3</sup><i class="footnote">A. V., \u201cPiercing.\u201d</i> because it stretches from one end to the other. [I think it is a sea monster].<sup>4</sup><i class="footnote">The words in brackets are added, firstly because from the remark of I. E. on Job xxvi. 13, it appears that he explained <span>\u05e0\u05d7\u05e9 \u05d1\u05e8\u05d9\u05d7</span> to be a sea monster; secondly, because it is evident from his remark on <span>\u05e0\u05d7\u05e9 \u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> that a remark to that effect must have preceded.</i> <i>Even Leviathan</i>, <i>that crooked serpent</i>. This is likewise an animal that lives in the sea; it is like a serpent, for there are also serpent-like animals in the sea.<sup>5</sup><i class="footnote">The sea-monsters are usually called <span>\u05ea\u05e0\u05d9\u05e0\u05d9\u05dd</span>; this remark is therefore added, that they are also called <span>\u05e0\u05d7\u05e9\u05d9\u05dd</span>, some of them being \u201cserpent-like.\u201d</i> <span>\u05e2\u05e7\u05dc\u05ea\u05d5\u05df</span> <i>Crooked</i>. It is an adjective. <i>And the dragon that is in the sea</i>. That is, \u201cThe great dragon in the sea.\u201d (Ez. xxix. 3). Some are of opinion that the Leviathan, the stretching serpent, and the Leviathan, the crooked serpent, are both land animals, and are used figuratively for the kings of the land;<sup>6</sup><i class="footnote">Assyria or Babylon.</i> while \u201cthe dragon that is in the sea,\u201d is used for the king of Egypt (Comp. Ez. xxix. 3), or as others believe, for the king of Tyre. R. Moses Hakkohen thinks, that this verse refers to the \xe9lite of soldiers, princes, and nobles.<sup>7</sup><i class="footnote">That is, the chiefs of the army of Sennacherib before Jerusalem.</i>'],
  [u'<span>\u05d7\u05de\u05e8</span> <i>Wine</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i><sup>8</sup><i class="footnote">A. V., \u201cRed wine.\u201d \u201cPure.\u201d \u201cA vineyard of red wine.\u201d</i> Comp. <span>\u05d7\u05b8\u05de\u05b6\u05e8</span> \u201cwine\u201d (Deut. xxxii. 14). <i>A vineyard of wine</i>. A vineyard that yields a large quantity of wine. <span>\u05e2\u05e0\u05d5</span> <i>Sing</i>. Comp. <span>\u05e2\u05e0\u05d5\u05ea</span> \u201cSinging\u201d (Ex. xxxii. 18). <i>Unto her</i>. Unto Zion. The imperative \u201csing\u201d is addressed to the singers.<sup>9</sup><i class="footnote">The subject, \u201cYe singers,\u201d is not directly mentioned, but contained implicitly in the verb. Comp. ii. Note 5.</i> The prophet has said already, that Judah is the pleasant plant of the Lord (v. 7).'],
  [u'<i>I</i>, <i>the Lord, do keep it</i>, that is to say, the Divine glory remains in Zion. <i>I will water it every moment</i>. The prophecy will not cease. <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3</span>. R. Jonah, the Grammarian, says, that <span>\u05dc\u05d0 \u2550 \u05e4\u05df</span>, and <span>\u05e4\u05df \u05d9\u05e4\u05e7\u05d3 \u05e2\u05dc\u05d9\u05d4 ;\u05d0\u05e4\u05e7\u05d3 \u2550 \u05d9\u05e4\u05e7\u05d3</span> means accordingly, \u201cI will not punish her (though I shall punish all other nations).\u201d Comp. <span>\u05e4\u05df \u05ea\u05e4\u05dc\u05e1</span> \u201cDo not ponder.\u201d<sup>10</sup><i class="footnote">More instances of an interchange of this kind are given by R. Jona in his grammar, Sefer Harikma c. 28. A. V., \u201cLest any hurt it.\u201d \u201cLest thou shouldst ponder.\u201d</i> R. Isaak ben Saul compares <span>\u05d9\u05e4\u05e7\u05d3</span> with <span>\u05e0\u05e4\u05e7\u05d3</span> \u201cthere lacketh\u201d (Num. xxxi. 49), and joins this with the preceding phrase in this way, \u201cI will water it every moment, lest its leaves drop.\u201d <span>\u05e2\u05dc\u05d9\u05d4</span> <i>Its leaves</i>. Each of its leaves.<sup>11</sup><i class="footnote">A. V., \u201cIt.\u201d Comp. ii. Note 18.</i> Comp. i. 30.<sup>12</sup><i class="footnote">This instance is only quoted to show that <span>\u05e2\u05dc\u05d9\u05d4</span> means \u201cher leaves.\u201d R. Isaak ben Saul confounds the Kal <span>\u05d9\u05e4\u05e7\u05d3</span> and the Niphal <span>\u05e0\u05e4\u05e7\u05d3</span>; it is only the latter which has the meaning \u201cto be missing.\u201d</i> R. Moses Hakkohen explains it thus, \u201cI shall guard it day and night, lest the enemy hurt it.\u201d I think that this explanation is the right one.'],
  [u'<i>Fury is not in me</i>, etc. Some say that this verse is the continuation of the words of the Lord. <i>Fury is not in me</i>, that is, great fury is not in me. <i>Who would set</i>, etc. Anthropomorphism.<sup>13</sup><i class="footnote">In reality God has the power to do whatever He thinks proper to do, and is not in need of the assistance of any being, as the literal meaning of the exclamation, \u201cwho would set,\u201d etc., implies.</i> Supply <span>\u05d1</span> before <span>\u05e9\u05de\u05d9\u05e8</span> \u201cbrier,\u201d comp. <span>\u05d1\u05e9\u05e9\u05d7\u2550\u05e9\u05e9\u05d7</span> \u201cin six,\u201d (Ex. xx. 11). The meaning of the sentence is, \u201cWho would set me against the brier and thorn of the vineyard,\u201d that is, against the wicked people; \u201cand in the day of my war against the vineyard,\u201d <span>\u05d0\u05e4\u05e9\u05e2\u05d4 \u05d1\u05d4</span> <i>I would go through it;</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cThem.\u201d</i>\u2014comp. <span>\u05db\u05e4\u05e9\u05e2</span> \u201cbut a step\u201d (1 Sam. xx. 3)\u2014<span>\u05d0\u05e6\u05d9\u05ea\u05e0\u05d4</span> <i>I would burn it;</i>\u2014comp. <span>\u05d4\u05e6\u05d9\u05ea\u05d5</span> \u201cthey have burnt\u201d (2 Sam. xiv. 35).'],
  [u'<i>Or let him take hold</i>, etc. Or let the Israelites take hold of my strength, then I shall not have war with them\u2014comp. \u201cthe Lord hath been like an enemy\u201d (Lam. ii. 5)\u2014nor with other nations, for the sake of Israel; this double peace is indicated by the repetition of the words \u201che will make peace unto me.\u201d R. Moses Hakkohen explains these two verses in the following way: <i>Fury is not in me</i>, what I am going to say, I shall not say with fury. <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <i>Who would give me</i>\u2014comp. <span>\u05e0\u05ea\u05ea\u05e0\u05d9</span> \u201cthou hast given me\u201d (Judges i. 15)\u2014<i>the briers and thorns</i> of the vineyard! <i>I would go through them, etc.</i>; that is, if they do not remove the wicked men of Israel, I will slay them all; or <i>let him take hold of my strength</i>, etc., then <i>Jacob shall take root.</i>\u2014I think that God is not represented as speaking in these two verses, as is the case in many passages of this book\u2014we need only refer to the preceding chapter, verses 18 and 19<sup>15</sup><i class="footnote">The peculiarity hinted at in this remark seems to consist in the introduction of the dialogue form; ver. 3 is assigned to God, ver. 4 and 5 to Israel, ver. 6 again to God; similarly xxvi. 18\u201419 is assigned to the people, ver. 20 again to the Lord.</i>\u2014but the men of Judah,<sup>16</sup><i class="footnote">The expression <span>\u05d0\u05d9\u05e9 \u05d9\u05d4\u05d5\u05d3\u05d4</span> \u201cthe men of Judah,\u201d is perhaps used by I. E. instead of \u201cIsrael,\u201d because the second part of this chapter (comp. ver. 7), refers, according to his interpretation, to the kingdom of Israel.</i> after having heard God\u2019s promise, \u201cI the Lord will keep it, lest he visit it,\u201d are introduced, saying, \u201cWe do not declare with fury, that if the enemy should come to turn the vineyard into a place of briers and thorns, we should kill ourselves.\u201d Comp.<sup>17</sup><i class="footnote">The passages which follow are instances of the use of the third person instead of the first, as is the case here; \u201cthrough it\u201d \u2550 \u201cthrough myself.\u201d</i> \u201cAnd Ezekiel shall be,\u201d instead of \u201cAnd I shall be\u201d (Ez. xxv. 24), \u201cAnd Samuel,\u201d instead of \u201cAnd myself\u201d (1 Sam. xii. 11); \u201cAs he hath done,\u201d instead of \u201cAs I have done\u201d (Lev. viii. 34); <span>\u05d1\u05de\u05dc\u05d7\u05de\u05d4</span> \u201cin war,\u201d is to be joined with <span>\u05de\u05d9 \u05d9\u05ea\u05e0\u05e0\u05d9</span> \u201cwho would turn me\u201d in this way: If one should come to turn me by war into a place of briers and thorns, etc. <span>\u05d0\u05d5 \u05d9\u05d7\u05d6\u05e7</span> <i>Or if He would strengthen my stronghold</i>, etc., to give me the strengthening promise that He will be in peace with me, and so should the enemy be, then \u201cJacob would take root,\u201d etc. I am compelled to explain in this way by the phrase, \u201cHe will make peace unto me,\u201d because it is God alone that maketh peace.<sup>18</sup><i class="footnote">I. E. is not the author of the first opinion, which attributes to God the words, \u201cHe will make peace unto me,\u201d since, as he says, he is compelled to assume, that they are to be assigned to the men of Judah. It is often the case in the commentaries of I. E., that an anonymous opinion, which is supposed to be generally adopted, is followed by the commentator\u2019s own explanation, introduced by a phrase like <span>\u05d5\u05d0\u05e0\u05d9 \u05d0\u05d5\u05de\u05e8 ,\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> \u201cbut I think,\u201d \u201cbut I say.\u201d In this verse the first explanation is perhaps to be assigned to those whose opinion is introduced at the beginning of verse 4, with the words, \u201csome say.\u201d</i>'],
  [u'<span>.<sup>19</sup><i class="footnote">Literally: In coming days. <span>\u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d1\u05d0\u05d9\u05dd\u2550\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i></span><span>\u05d1\u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span> In future. According to some: \u201cthe children.\u201d<sup>20</sup><i class="footnote">Literally: The coming <i>sc.</i> generations. <span>\u05d4\u05d3\u05d5\u05e8\u05d5\u05ea \u05d4\u05d1\u05d0\u05d9\u05dd \u2550 \u05d4\u05d1\u05d0\u05d9\u05dd</span></i> <span>\u05d9\u05e9\u05e8\u05e9</span> <i>He shall cause to take root.</i> Comp. <span>\u05d9\u05e9\u05e8\u05e9\u05d9\u05d7 \u05d5\u05ea\u05e9\u05e8\u05e9</span> \u201cand didst cause it to take deep root\u201d (Psa. lxxx. 10).<sup>21</sup><i class="footnote">The Hebrew text has <span>,\u05d5\u05ea\u05e9\u05d0\u05e8 \u05e9\u05e8\u05e9\u05d9\u05d4</span> \u201cand causes its roots to remain;\u201d but <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> is evidently a mistake; there is no feminine noun in this verse with which the <span>\u05ea</span> could agree; the remark would also be then quite superfluous. <span>\u05d5\u05ea\u05e9\u05d0\u05e8</span> must therefore be altered into <span>,\u05d5\u05ea\u05e9\u05e8\u05e9</span> which is part of a quotation.</i> <span>\u05ea\u05e0\u05d5\u05d1\u05d4</span>. Fruit.'],
  [u'<i>Hath he smitten him</i>, etc. This prophecy refers to the fall of Samaria, to which alone the expression <span>\u05d0\u05e9\u05e8\u05d9\u05dd</span> \u201cgroves\u201d can be applied.<sup>22</sup><i class="footnote">It is not clear at all how the mention of \u201cthe groves\u201d can prove that this prophecy refers to Samaria, since this capital was not the only place that contained groves, and whose inhabitants were idolaters.</i> <i>Those that smote him.</i> The Assyrians. <i>Of them that are slain by him.</i> Of the Canaanites that were slain when the Israelites conquered their country. God did not smite the Israelites in the same way as he smote the Canaanites.'],
  [u'<span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span>. <i>In measure.</i> According to most commentators <span>\u05d1\u05e1\u05d0\u05e1\u05d0\u05d4</span> is a reduplication of <span>\u05e1\u05d0\u05d4</span> \u201cmeasure,\u201d like <span><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i><sup>23</sup><i class="footnote">Root: <span>\u05d8\u05d5\u05dc :\u05d9\u05e8\u05e7</span>.</i></span><span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. xiii. 49); <span></span><span>\u05de\u05d8\u05dc\u05d8\u05dc\u05da</span> \u201cWill carry thee away\u201d (xxii. 17). <i>Thou wilt debate with it,</i> with Samaria; comp. \u201cthe defenced city\u201d (ver. 10)<sup>24</sup><i class="footnote">The pronoun \u201cit\u201d is here used, although the noun to which it refers is not mentioned before; what the prophet meant by this pronoun must have been clear to the listener. The whole passage from ver. 7, refers, according to I. E., to Samaria; because of \u201cthe defenced city\u201d of ver. 10; but that \u201ccity\u201d is not proved by I. E. to be Samaria; Kimchi leaves it doubtful, whether it is Samaria or Jerusalem.</i>. <span>\u05d1\u05e9\u05dc\u05d7\u05d4</span> According to some: \u201cwith its sword.\u201d<sup>25</sup><i class="footnote">A. V., \u201cWhen it shooteth forth.\u201d</i> The meaning of the sentence accordingly is: Samaria destroyed itself with its own instruments of war. Comp. <span>\u05d4\u05e9\u05dc\u05d7</span> \u201cthe sword\u201d (Joel ii. 8). More correctly, however, it may be compared with <span>\u05e9\u05dc\u05d7\u05d9\u05da</span> \u201cthy plants\u201d (Song iv. 13), especially because of the words: \u201con the day of the east wind.\u201d<sup>26</sup><i class="footnote">The figure \u201cthe day of the east wind,\u201d leads the reader to suppose that there is also a reference to \u201cplants,\u201d which are damaged by the east wind.</i> Samaria was punished with her own measure, she had quarrelled even with the people of her own villages,\u2014which may be considered as her plants (<span>\u05e9\u05dc\u05d7\u05d4</span>)\u2014therefore <span>\u05d4\u05d2\u05d4</span> <i>the Lord removed</i><sup>27</sup><i class="footnote">A. V., \u201cStayeth.\u201d\u2014Being in continual conflict with her neighbours, Samaria was taken away from amongst them.</i> <i>her;</i>\u201d comp. <span><sup>28</sup><i class="footnote">Hophal of <span>\u05d9\u05d2\u05d4</span>.</i></span><span>\u05d4\u05d5\u05d2\u05d4</span> \u201che was removed\u201d (2 Sam. xx. 13); <span>\u05d4</span> replaces the radical <span>\u05d9</span>; as in <span>\u05d9\u05d3\u05d4\u2550\u05d4\u05d3\u05d4</span> \u201che stretched forth\u201d (xi. 8). <span>\u05e7\u05d3\u05d9\u05dd</span> East wind.'],
  [u'<i>By this, therefore, shall the iniquity of Jacob be purged</i>, etc. That is, no evil shall befall him\u2014for \u201cthe iniquity of Jacob\u201d (<span>\u05e2\u05d5\u05df \u05d9\u05e2\u05e7\u05d1</span>) is the source of all his evils<sup>28a</sup><i class="footnote"><span>\u05e2\u05d5\u05df</span> \u201ciniquity\u201d is, therefore, used here for <span>\u05e8\u05e2</span> \u201cevil.\u201d</i>\u2014and the decree shall be rescinded, if they abolish idolatry. <span>\u05d4\u05e1\u05e8</span> <i>To take away</i>. Infinitive. <i>The altar</i> of Baal. <span>\u05d2\u05d9\u05e8</span> Chalk. <span>\u05de\u05e0\u05e4\u05e6\u05d5\u05ea</span> <i>Beaten in sunder.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cThou shalt break them\u201d (Ps. ii. 9). <span>\u05dc\u05d0 \u05d9\u05e7\u05de\u05d5</span> <i>Shall not stand</i>. Shall not remain.<sup>29</sup><i class="footnote">The use of <span>\u05e7\u05d5\u05dd</span> \u201cto rise,\u201d in the sense of <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d is explained here by I. E. See xl. Note 20.</i>'],
  [u'<i>The defenced city.</i> Samaria. <span>\u05d1\u05d3\u05d3</span> Shall be desolate. <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span> <i>The branches thereof.</i> Comp. <span>\u05e2\u05dc \u05e9\u05ea\u05d9 \u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> \u201cupon the two branches\u201d (1 Kings xviii. 21).<sup>29a</sup><i class="footnote">A. V. \u201cBetween two opinions.\u201d According to I. E. the halting between two opinions is compared with the restlessness of a bird that flies from one branch to the other; and it seems as if I. E. intended to explain <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd \u05e2\u05dc \u05e9\u05ea\u05d9</span> rather than <span>\u05e1\u05e2\u05e4\u05d9\u05d4</span>; firstly because he passed this word over in silence, xvii. 6; secondly because he would have quoted <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> (xvii. 6,) as another instance, and not <span>\u05d4\u05e1\u05e2\u05e4\u05d9\u05dd</span> which differs from <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span> in this verse by the Dagesh in <span>\u05e4</span>. It is, however, possible, that I. E. read <span>\u05e1\u05e2\u05e4\u05bc\u05d9\u05d4</span>.</i> The open towns are meant.'],
  [u'<span>\u05e7\u05e6\u05d9\u05e8\u05d4</span> <i>The bough</i><sup>30</sup><i class="footnote">A. V. \u201cThe boughs.\u201d</i> <i>thereof.</i> Comp. <span>\u05d1\u05e7\u05e6\u05d9\u05e8\u05d9</span> \u201cIn my branch\u201d (Job. xxix. 19). <i>They shall be broken off.</i> The pronoun \u201cthey\u201d refers to <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d<sup>31</sup><i class="footnote">I. E. supplies the feminine plural <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> \u201cthe smaller branches,\u201d in order to make the subject agree with the predicate <span>\u05ea\u05e9\u05d1\u05e8\u05e0\u05d4</span>; he might, however, supply <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05d4</span>, which is likewise the plural of a feminine noun, and is previously mentioned, while <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> is not hinted at in this chapter, unless we assume the identity of <span>\u05e4\u05d0\u05e8\u05d5\u05ea</span> and <span>\u05e1\u05e2\u05d9\u05e4\u05d9\u05dd</span>.</i> while <span>\u05e7\u05e6\u05d9\u05e8</span> signifies \u201cthe large branch.\u201d <span>\u05de\u05d0\u05d9\u05e8\u05d5\u05ea</span> Some explain: \u201cCollect;\u201d<sup>32</sup><i class="footnote">A. V., \u201cSet them on fire.\u201d</i> comp. <span>\u05d0\u05e8\u05d9\u05ea\u05d9</span> \u201cI have gathered\u201d (Song v. 1). Even the women that have no strength will break and gather them. Others: \u201cSet on fire.\u201d The branches will be used as fuel. This is the right explanation. Comp. <span>\u05ea\u05d0\u05d9\u05e8\u05d5</span> \u201cye kindle fire\u201d (Mal. i. 10).'],
  [u'<span>\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0</span> In those days.<sup>33</sup><i class="footnote">See Note 1.</i> <span>\u05d9\u05d7\u05d1\u05d8</span> <i>Shall beat off.</i> Comp. <span>\u05ea\u05d7\u05d1\u05d8</span> \u201cthou wilt beat\u201d (Deut. xxiv. 10); <span>\u05d7\u05d5\u05d1\u05d8</span> \u201cbeating\u201d (Judg. vi. 11); therefore the expression <span>\u05ea\u05dc\u05e7\u05d8\u05d5</span> \u201cyou will be gathered together\u201d is also used. <i>One by one.</i> Only a few will be left out of many.'],
  [u'<i>And it shall come to pass in that day</i>, etc. Then all the children of Ephraim<sup>34</sup><i class="footnote">Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God.</i> that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.']],
 [[u'<i>The drunkards of Ephraim.</i> The princes<sup>1</sup><i class="footnote">According to I. E. <span>\u05e9\u05db\u05e8\u05d9 \u05d0\u05e4\u05e8\u05d9\u05dd</span> \u201cthe drunkards of Ephraim,\u201d is in apposition to <span>\u05e2\u05d8\u05e8\u05ea \u05e0\u05d0\u05d5\u05ea</span> \u201cthe crown of pride,\u201d which he explains to signify the royal crown, and by metonymy, the kings or princes.</i> indulged in wine. <span>\u05e6\u05d1\u05d9</span> <i>Beauty</i>. Comp. iv. 2. <i>Crown</i>. The royal crown, the king. <span>\u05e8\u05d0\u05e9</span> <i>The best</i>.<sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cThe head of the fat valleys.\u201d</i> Comp. <span>\u05e8\u05d0\u05e9\u05d9 \u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cthe chief spices\u201d (Song iv. 14). <span>\u05e0\u05d9\u05d0 \u05e9\u05de\u05e0\u05d9\u05dd</span> <i>Valley of oil</i>. There was so much of it, that it was like a valley full of oil. Comp. <span>\u05d1\u05d2\u05d9\u05d0</span> \u201cin the valley\u201d (Deut. iii. 29). Others compare <span>\u05e0\u05bc\u05b5\u05d9\u05d0</span> with <span>\u05e0\u05bc\u05b5\u05d0</span> \u201cproud\u201d (xvi. 6), and say that the radical <span>\u05d4</span> is omitted.<sup>3</sup><i class="footnote">Root <span>\u05d2\u05d0\u05d4</span>.\u2014The difference in spelling, <span>\u05d2\u05b5\u05bc\u05d9\u05d0</span> (with <span>\u05d9</span>) and <span>\u05e0\u05b5\u05bc\u05d0</span> (without <span>\u05d9</span>) is entirely overlooked.</i> <span>\u05d4\u05dc\u05d5\u05de\u05d9</span> <i>Overcome</i>. Comp. <span>\u05d4\u05dc\u05de\u05d5\u05e0\u05d9</span> \u201cthey have smitten me\u201d (Prov. xxiii. 35).'],
  [u'<span>\u05d7\u05d6\u05e7</span> <i>Mighty</i>. Attribute to <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d or <span>\u05d7\u05d9\u05dc</span> \u201chost,\u201d which is to be supplied. <span>\u05e9\u05e2\u05e8 \u05e7\u05d8\u05d1</span>. The <span>\u05db</span> in <span>\u05db\u05d6\u05e8\u05dd</span> refers also to <span>\u05e9\u05e2\u05e8</span>: \u201cAs a destroying wind.\u201d <span>\u05e7\u05d8\u05d1</span> Destruction. Comp. <span>\u05e7\u05d8\u05d1\u05da</span> \u201cthy destruction\u201d (Hos. xiii. 14). <span>\u05d4\u05e0\u05d9\u05d7 \u05dc\u05d0\u05e8\u05e5</span> <i>He cast down to the earth</i>. God sent those storms and caused them to visit the earth. <span>\u05d1\u05d9\u05d3</span> <i>With the hand</i>. With His mighty hand.'],
  [u'<span>\u05e2\u05d8\u05e8\u05ea</span> <i>Crown</i>. Singular form but plural sense; there are many instances of this usage.'],
  [u'<span>\u05e6\u05d9\u05e6\u05ea \u05e0\u05d5\u05d1\u05dc</span> \u201cThe blooming of the blossom which will fade away,\u201d<sup>4</sup><i class="footnote">A. V., \u201cA fading flower.\u201d\u2014I. E. supplies <span>\u05e6\u05d9\u05e5</span> \u201cblossom,\u201d or <span>\u05e2\u05dc\u05d4</span> \u201cleaf,\u201d \u201cplant,\u201d because of the incongruity of the feminine <span>\u05e6\u05d9\u05e6\u05ea</span> and the masculine <span>\u05e0\u05d5\u05d1\u05dc</span>. There is besides, according to his opinion, a contradiction between \u201ca fading flower,\u201d and \u201cthe glorious beauty,\u201d which he believes to be in apposition to the former; he explains therefore <span>\u05e0\u05d5\u05d1\u05dc</span> to have the meaning of a participle future \u201cthat will fade away,\u201d and for a similar reason, <span>\u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> (Ps. cxxxvii. 8): \u201cthat will be destroyed.\u201d The latter expression is explained by him differently in his commentary on the Psalms (ad locum).</i>\u2014comp. <span>\u05d1\u05ea \u05d1\u05d1\u05dc \u05d4\u05e9\u05d3\u05d5\u05d3\u05d4</span> \u201cO daughter of Babylon, who art to be destroyed\u201d (Psa. cxxxvii. 8)\u2014or \u201cthe blossom of the fading plant,\u201d and this is better. <span>\u05db\u05d1\u05db\u05d5\u05e8\u05d4</span> <i>As the hasty fruit.</i> As the fig that ripens before any of the summer fruit comes.'],
  [u'<i>In that day</i>, etc. This will be just the reverse of the fate of the crown of Ephraim; for the kingdom of the Lord will appear in Zion.'],
  [u'<i>To him that sitteth in judgment.</i> To the judges. God will strengthen them. <span>\u05d0\u05dc \u05d4\u05e9\u05e2\u05e8 \u2550 \u05e9\u05e2\u05e8\u05d4</span>. <i>To the gate</i>. <span>\u05e9\u05e2\u05e8\u05d4 \u05de\u05e9\u05d9\u05d1\u05d9 \u05de\u05dc\u05d7\u05de\u05d4</span>. Some explain: \u201cwho turn the battle away from the gates.\u201d R. Moses Hakkohen renders the passage thus: \u201c(God will give strength to those) who have escaped,\u201d<sup>5</sup><i class="footnote">According to the first explanation <span>\u05d4\u05e9\u05e2\u05e8\u05d4</span> (lit. \u201cto the gate\u201d) is very strangely the same as <span>\u05de\u05df \u05d4\u05e9\u05e2\u05e8</span> (lit., \u201cfrom the gate\u201d). The literal translation of the phrase according to the other opinion is: \u201cthose who turn the battle to the gate,\u201d that is, those who come back in their flight to the gate to defend the town against the besieging army.</i> and this is the right explanation.'],
  [u'<i>They also</i>, etc. There are also some of the men of Judah that have erred through wine, etc. <i>The priest</i>, whose duty it is to teach; <i>the prophets</i>, whose duty it is to exhort the people. <span>\u05d1\u05e8\u05d0\u05d4</span> <i>In the words of the prophet</i>,<sup>6</sup><i class="footnote">A. V., \u201cIn vision.\u201d</i> who rebukes the people; <span>\u05e4\u05e7\u05d5 \u05e4\u05dc\u05d9\u05dc\u05d9\u05d4 .\u05d1\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e8\u05d0\u05d4 \u2550 \u05d1\u05e8\u05d0\u05d4</span>, \u201cthey pervert judgment;\u201d by the subject \u201cthey\u201d the judges are meant, and the verb <span>\u05e4\u05e7\u05d5</span> has a transitive meaning; or \u201cthe words of the judgment are unstable,\u201d<sup>7</sup><i class="footnote">A. V., \u201cThey stumble in judgment.\u201d</i> <span>\u05d3\u05d1\u05e8\u05d9</span> \u201cthe words of\u201d being supplied. I prefer this latter explanation; for <span>\u05e4\u05e7\u05d5</span> is intr.; comp. <span>\u05d5\u05e4\u05d9\u05e7 \u05d1\u05e8\u05db\u05d9\u05dd</span>, \u201cand the tottering of the knees.\u201d (Nahum ii. 11.)'],
  [u'<i>For all tables are full of vomit</i>, etc. This is usually the case with drunken people. <span>\u05d1\u05dc\u05d9 \u05de\u05e7\u05d5\u05dd</span> <i>So that there is no place</i>, which is not full, etc.; comp. <span>\u05e2\u05d3 \u05d0\u05e4\u05e1 \u05de\u05e7\u05d5\u05dd</span> \u201cuntil there be no place,\u201d (v. 8). <span>\u05e7\u05d9\u05d0 \u05e6\u05d5\u05d0\u05d4</span> Asyndeta. They are covered with filthiness from the top to the bottom.'],
  [u'<i>Whom shall he teach knowledge</i>, etc. When the prophet is about to reprove them, no one understands him; for because of the wine they have not their reason; they are like little children. <span>\u05e9\u05de\u05d5\u05e2\u05d4</span> <i>Doctrine</i>. A noun. <span>\u05d2\u05de\u05d5\u05dc\u05d9</span> <i>Those that are weaned</i>. This form can be both the absolute state of the noun as well as the construct; comp. <span>\u05d4\u05e9\u05db\u05d5\u05e0\u05d9 \u05d1\u05d0\u05d4\u05dc\u05d9\u05dd</span> \u201cthey that dwell in tents\u201d (Judg. viii., 11).<sup>8</sup><i class="footnote">I. E. means to say that the plural in the absolute state has sometimes the ending <span>\u05be\u05b5\u05d9</span>; but he is not of opinion that the two forms of the noun for the absolute and construct state are used promiscuously. Comp. I. E. on xv. 1, and <i>ibid.</i> Note 2.</i> <span>\u05e2\u05ea\u05d9\u05e7\u05d9</span> <i>Drawn</i>. An adjective of the same root as <span>\u05d5\u05d9\u05e2\u05ea\u05e7</span> \u201cand he removed\u201d (Gen. xii., 8).'],
  [u'<i>For precept must be upon precept</i>, etc. One must speak to them in the same way as the father speaks to his little child, that does not yet know much.<sup>9</sup><i class="footnote">Some editions have <span>\u05e9\u05dc\u05d0 \u05d9\u05e8\u05e2 \u05e2\u05d5\u05d3</span> \u201cthat he should not continue to do evil,\u201d but according to I. E. the prophet describes here the mode of imparting knowledge to infants. The Br. Mus. MS. has <span>\u05e9\u05dc\u05d0 \u05d9\u05d3\u05e2 \u05e2\u05d5\u05d3</span>, and this reading has been adopted for the translation.</i> <span>\u05e6\u05d5 \u05dc\u05e6\u05d5</span> \u201cPrecept after<sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cUpon.\u201d</i> precept,\u201d or \u201cprecept joined to precept.\u201d <span>\u05e7\u05d5 \u05dc\u05e7\u05d5</span> <i>Line after</i> <i>line.</i> This is just the way how writing is taught. <i>Here a little and there a little.</i> Little by little, gradually.'],
  [u'<span>\u05d1\u05dc\u05e2\u05e0\u05d9 \u05e9\u05e4\u05d4</span> <i>With laughing</i><sup>12</sup><i class="footnote">A. V., \u201cStammering.\u201d</i> <i>lips.</i> Comp. <span>\u05dc\u05e2\u05e0</span> \u201cderision\u201d (Ps. lxxix., 4). The teacher speaks to the child in a laughing and mocking way. <i>And with another tongue.</i> The teacher usually tries to substitute letters which are easy to pronounce for the more difficult ones; in the same manner the prophet must speak, when he rebukes this people.'],
  [u'<i>He said.</i> The prophet said. <i>This is the rest,</i> etc. Jerusalem is the place of your rest; there procure rest for the weary; he shall not take refuge in Assyria or Egypt. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> <i>The refreshing.</i> Comp. <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Job vi. 16); both words are substantives. According to the grammarian of Jerusalem<sup>13</sup><i class="footnote">This author is mentioned by I. E. several times, but always without his name. Comp. Moznaim, Introduction: <span>\u05d5\u05d7\u05db\u05dd \u05d9\u05e8\u05d5\u05e9\u05dc\u05de\u05d9 \u05dc\u05d0 \u05d9\u05d3\u05e2\u05e0\u05d5 \u05e9\u05de\u05d5</span> \u201cAnd a learned man from Jerusalem, whose name I do not know.\u201d</i> <span>\u05de\u05e8\u05d2\u05e2\u05d4</span> is a participle.<sup>14</sup><i class="footnote">Participle Hiphil of <span>\u05e8\u05d2\u05e2</span>; lit.: \u201cthat which gives rest.\u201d</i> <span>\u05d0\u05d1\u05d5 \u2550 \u05d0\u05d1\u05d5\u05d0</span> <i>They would.</i> Comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5 \u2550 \u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24).'],
  [u'<i>But the word of the Lord was unto them</i>, etc. They indeed thought that the word of God itself was of no importance; it was only a school-exercise to them.<sup>15</sup><i class="footnote">The word of God is compared with the lessons in reading and writing given to children. The meaning of the words are in that case immaterial. In the same way the people thought that the divine prophecies were only exercises of style and composition, either for the prophets in delivering, or for the public in hearing, them.</i> <i>That they might go</i><sup>16</sup><i class="footnote"><span>\u05dc\u05d0</span> in <span>\u05dc\u05de\u05e2\u05df \u05dc\u05d0 \u05d9\u05dc\u05db\u05d5</span> of the Hebrew text is superfluous; the following quotation: \u201cWoe unto,\u201d etc., proves that the words \u201cto Egypt,\u201d contain the explanation of I. E., not the comment of the people on the words of the prophet.</i> to Egypt. Comp. \u201cWoe to those that go down to Egypt,\u201d etc. (xxxi. 1), a portion of this same prophecy.<sup>17</sup><i class="footnote">From c. xxiv. to c. xxxv. is, according to R. Moses Hakkohen, whom I. E. seems to follow, one continuous prophecy concerning the Assyrian invasion and the destruction of the army of Sennacherib.</i>'],
  [u'<i>Ye scornful men</i>, that say mockingly, that the words of the Lord are like precept upon precept, etc. <span>\u05de\u05d5\u05e9\u05dc\u05d9</span> According to some, \u201cthey that rule;\u201d comp. <span>\u05de\u05de\u05e9\u05dc\u05d4</span> \u201cdominion;\u201d but better, \u201cthe poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27).'],
  [u'<i>We have made a covenant with death</i>. We shall not die now. <span>\u05d7\u05d6\u05d4</span> <i>An agreement</i>. R. Moses Hakkohen says that <span>\u05d7\u05d6\u05d5\u05ea</span> (ver. 18) signifies a kind of prophecy; but how can he apply this explanation to the phrase <span><sup>18</sup><i class="footnote">I. E. says that, although <span>\u05d7\u05d6\u05d5\u05ea</span> in the phrase <span>\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd \u05d0\u05ea \u05e9\u05d0\u05d5\u05dc \u05dc\u05d0 \u05ea\u05e7\u05d5\u05dd</span> (ver. 18) might be explained to signify \u201cprophecy,\u201d and the whole sentence to mean: \u201cAnd what you prophesied concerning the grave will not be fulfilled,\u201d it is impossible to find that sense in the phrase <span>\u05d5\u05e2\u05dd \u05e9\u05d0\u05d5\u05dc \u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d5\u05d6\u05d4</span>, which has evidently the same meaning; <span>\u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d7\u05d5\u05d6\u05d4</span> are therefore explained by the assumption of an ellipsis, to be the same as <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea</span> and <span>\u05d1\u05e8\u05d9\u05ea \u05d7\u05d5\u05d6\u05d4</span>, \u201ca covenant of a prophecy and a covenant of a prophet;\u201d that is, \u201ca covenant like that made by divine inspiration.\u201d</i>?\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> I think that <span>\u05d7\u05d6\u05d4</span> means \u201cprophet,\u201d and explain <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4</span> to be the same as <span>\u05e2\u05e9\u05d9\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d4</span> \u201cWe have made a prophet\u2019s covenant,\u201d a covenant like that made by divine inspiration. <span>\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> \u201cAn overflowing scourge,\u201d that is, famine; or better, \u201cthe scourge of an overflowing stream;\u201d <span>\u05db\u05d9 .\u05e9\u05d5\u05d8 \u05e0\u05d7\u05dc \u05e9\u05d5\u05d8\u05e3 \u2550\u05e9\u05d5\u05d8 \u05e9\u05d5\u05d8\u05e3</span> <i>Although.</i> Comp. Ps. xli. 5.'],
  [u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> <i>I will lay the foundation</i>. <span>\u05d9\u05e1\u05d3</span> is an adjective,<sup>19</sup><i class="footnote"><span>\u05d9\u05e1\u05d3</span> and <span>\u05e9\u05d1\u05d7</span>, according to I. E., may also be considered as participles of the Pi\xebl, the preformative <span>\u05de\u05b0</span> of the Pi\xebl and Pual being sometimes dropped.</i> derived from a Piel like <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> \u201che hath destroyed\u201d (Lam. ii. 9).<sup>20</sup><i class="footnote">The Pi\xebl past has two forms, <span>\u05e4\u05b4\u05bc\u05e2\u05b0\u05dc</span> and <span>\u05e4\u05b4\u05bc\u05e2\u05b7\u05dc</span>; it is with the latter that <span>\u05d9\u05b4\u05e1\u05bc\u05b7\u05d3</span> is compared, and therefore <span>\u05d0\u05b4\u05d1\u05bc\u05b7\u05d3</span> is quoted. Comp. Zahoth, On the Pi\xebl.</i> Comp. <span>\u05d5\u05e9\u05d1\u05d7 \u05d0\u05e0\u05d9</span> \u201cand I praise\u201d (Koh. iv. 2); which is likewise transitive. <span>\u05d1\u05d7\u05df</span> <i>Tower</i>.<sup>21</sup><i class="footnote">A. V., \u201cTried.\u201d</i> Comp. <span>\u05d5\u05d1\u05d5\u05d7\u05df</span> \u201cand towers\u201d (xxxii. 14). Zion will be protected against the King of Assyria. <span>\u05de\u05d5\u05e1\u05d3 \u05de\u05d5\u05e1\u05d3</span> <i>A sure foundation</i>. The first <span>\u05de\u05d5\u05e1\u05d3</span> is a noun, meaning \u201cfoundation;\u201d it is a genitive, governed by the preceding noun <span>\u05d9\u05e7\u05e8\u05ea</span> \u201cthe value of;\u201d the second is a participle Hophal, like <span>\u05de\u05d5\u05e1\u05d1</span>; the <span>\u05e1</span> has therefore a Dagesh, as a substitute for the omitted silent letter (<span>\u05d5</span>).<span><sup>22</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05d1\u05dc\u05d5\u05e2 \u05d4\u05db\u05e4\u05dc</span> \u201cto compensate for the omission of the duplicate;\u201d this does not refer to the <span>\u05d3</span>, since the root is not <span>\u05e1\u05d3\u05d3</span>, but to the omission of <span>\u05d5</span>, which is also noticed by the Masora; there should be two <span>\u05d5</span>, one the mater lectionis, the other the first letter of the root. Comp. Zahoth, On the Hiphil.</i></span> <i>Shall not make haste.</i> For this prophecy refers to a very remote future.'],
  [u'<i>To the line, to the plummet.</i> The figure, taken from the line and plummet of the builders, is used because of the words \u201cI will lay the foundation.\u201d Some are of opinion that Hezekiah is meant by the \u201ctried stone.\u201d <span>\u05d5\u05d9\u05e2\u05d4 \u05d1\u05e8\u05d3</span> <i>And the hail shall sweep away.</i> Comp. <span>\u05d4\u05d9\u05e2\u05d9\u05dd</span> \u201cthe shovels.\u201d <span>\u05d1\u05e8\u05d3</span> \u201cthe hail\u201d is the subject to <span>\u05d9\u05e2\u05d4</span>, which is a transitive verb;<sup>23</sup><i class="footnote">What I. E. means by this additional remark, that <span>\u05d9\u05e2\u05d4</span> is transitive is not clear; it can hardly be otherwise.</i> by \u201chail\u201d the King of Assyria is here meant. <span>\u05d5\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span>. Repeat <span>\u05db\u05d6\u05d1</span> \u201cfalsehood\u201d after <span>\u05d5\u05e1\u05ea\u05e8</span>; \u201cAnd the waters shall overflow the hiding-place of falsehood;\u201d or supply <span>\u05d0\u05dc\u05d4</span> \u201cthese:\u201d And the waters will overflow the unstable hiding-place.<sup>24</sup><i class="footnote">In the Hebrew text the words <span>\u05d5\u05db\u05df \u05d4\u05d5\u05d0 \u05d5\u05e1\u05ea\u05e8 \u05de\u05d7\u05e1\u05d4 \u05de\u05d9\u05dd \u05d9\u05e9\u05d8\u05e4\u05d5</span> are without sense; there is no occasion whatever for the addition of <span>\u05de\u05d7\u05e1\u05d4</span>, since <span>\u05de\u05d7\u05e1\u05d4 \u05d5\u05e1\u05ea\u05e8</span> is nearly the same as <span>\u05d5\u05e1\u05ea\u05e8</span>. But comparing this verse with ver. 15, we find that the word next to <span>\u05de\u05d7\u05e1\u05d4</span>, namely <span>\u05db\u05d6\u05d1</span>, is probably to be repeated. In the second explanation <span>\u05e1\u05ea\u05e8 \u05de\u05d9\u05dd</span>, \u201cthe hiding-place of water,\u201d <span>\u05e1\u05ea\u05e8 \u05db\u05d6\u05d1 \u2550</span>, \u201cthe hiding-place of falsehood,\u201d \u2550 the false or unstable hiding-place; and the literal translation of the whole phrase is: \u201cand the hiding-place of waters, these (the waters) will overflow.\u201d This latter interpretation is supported by the accents which join <span>\u05de\u05d9\u05dd</span> with <span>\u05e1\u05ea\u05e8</span>.</i>'],
  [u'<span>\u05d5\u05db\u05e4\u05e8</span> <i>And shall be disannulled.</i> Comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201che will pacify it,\u201d that is, will annul or remove it. <span>\u05d5\u05d1\u05e8\u05d9\u05ea \u05d7\u05d6\u05d5\u05ea\u05db\u05dd\u2550\u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd</span> And your prophetical agreement.<sup>25</sup><i class="footnote">A. V., \u201cAnd your agreement.\u201d</i> <span>\u05d5\u05d4\u05d9\u05d9\u05ea\u05dd</span> <i>Then you shall be.</i> The <span>\u05d5</span> has the same force as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nAFONjgP/2Q==\n"> in Arabic;<sup>26</sup><i class="footnote">To introduce the apodosis when the protasis precedes; the phrase <span>\u05d4\u05e9\u05dc\u05e9\u05d9 \u05d1\u05d9\u05d5\u05dd</span> is treated as the full sentence <span>\u05d5\u05d9\u05d4\u05d9 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05e9\u05d9</span> \u201cWhen the third day came.\u201d</i> comp. <span>\u05d5\u05d9\u05e9\u05d0 \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9</span> \u201con the third day, then Abraham lifted up\u201d (Gen. xxii. 4).'],
  [u'<i>That it goeth forth.</i> That the overflowing river<sup>27</sup><i class="footnote">\u201cThe overflowing scourge\u201d of the preceding verse.</i> goeth forth. <span>\u05d6\u05d5\u05e2\u05d4</span> <i>Vexation.</i> It is not the same as <span>\u05d6\u05e2\u05d5\u05d4</span> (Deut. xxviii. 25), with transposition of letters, as many<sup>28</sup><i class="footnote">Among them I. E. himself in his commentary on Deut. xxviii. 25.</i> think; but it is derived from <span>\u05d6\u05d5\u05e2</span> \u201cto tremble,\u201d \u201cto move;\u201d comp. <span>\u05d5\u05dc\u05d0 \u05d6\u05e2</span> \u201cand he moved not\u201d (Est. v. 9); the <span>\u05d5</span> in the middle is analogous to the <span>\u05d5</span> of <span>\u05de\u05b8\u05d5\u05b6\u05d7</span> \u201cdeath.\u201d The meaning of the whole phrase is: Whoever hears of you, of what has befallen you, will be afraid.'],
  [u'<span>\u05d4\u05de\u05e6\u05e2</span> <i>The mattress</i>,<sup>29</sup><i class="footnote">A. V., \u201cThe bed.\u201d</i> which is underneath in the bed. <span>\u05de\u05d4\u05e9\u05ea\u05e8\u05e2</span> <i>than that a man can stretch himself on it.</i> Comp. <span>\u05e9\u05e8\u05d5\u05e2</span> \u201csuperfluous\u201d \u201ctoo long\u201d (Lev. xxii. 23). <span>\u05d4\u05de\u05db\u05e1\u05d4\u2550\u05d4\u05de\u05e1\u05db\u05d4</span> <i>The covering.</i> <span>\u05d1\u05d4\u05ea\u05db\u05e0\u05e1</span> It is Infinitive of <span>\u05db\u05e0\u05e1</span> \u201cto assemble;\u201d comp. <span>\u05db\u05e0\u05d5\u05e1</span> \u201cgather together\u201d (Est. iv. 16); and means \u201cWhen many gather together under it.\u201d<sup>30</sup><i class="footnote">A. V., \u201cThan that he can wrap himself in it.\u201d</i> The figure refers to the people and its rulers.<sup>31</sup><i class="footnote">Both the people and its rulers fail to give each other comfort and protection.</i>'],
  [u'<i>As in mount Perazim</i>, known by the wars of David (2 Sam. v. 20); the place was called <span>\u05d1\u05e2\u05dc \u05e4\u05e8\u05e6\u05d9\u05dd</span> \u201cplace of breaches,\u201d because the Philistines were suddenly defeated there in a miraculous way. <i>As in the valley of Gibeon</i> (Jos. x. 12), where sun and moon stood still. <i>That He may do His work, His strange work.</i> In the same way God will make a strange war against Israel, such as was never heard of before. <i>And bring to pass His act, His strange act.</i> A mere repetition of the preceding idea, not an exceptional instance.'],
  [u'<span>\u05de\u05d5\u05e1\u05e8\u05d5\u05ea\u05d9\u05db\u05dd \u2550 \u05de\u05d5\u05e1\u05e8\u05d9\u05db\u05dd</span> Bands. <span>\u05d5\u05e0\u05d7\u05e8\u05e6\u05d4</span> <i>Even determined.</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decided\u201d (1 Kings xx. 40).'],
  [u'<i>Hear my voice, hear my speech</i>. Parallelism.'],
  [u'<i>Doth the plowman,</i> etc. The plowman tills the ground once and twice, and sows, then the earth by its natural power brings forth the increase. <span>\u05d9\u05e4\u05ea\u05d7</span> <i>He opens,</i> <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> <i>and he breaks the clods,</i> that is, he prepares the field; comp. Hos. x. 11. <span>\u05d9\u05e4\u05ea\u05d7</span> and <span>\u05d5\u05d9\u05e9\u05d3\u05d3</span> are a repetition of the same idea in different words.'],
  [u'<span>\u05e9\u05d5\u05d4</span> <i>He hath made plain</i>. Derived from <span>\u05e9\u05d5\u05d4</span> \u201cequal;\u201d comp. <span>\u05e0\u05e9\u05ea\u05d5\u05d4</span> \u201calike\u201d (Prov. xxvii. 15). <span>\u05e7\u05e6\u05d7</span> A kind of cummin, but smaller and black. <span>\u05e9\u05d5\u05e8\u05d4</span> According to some, \u201cgood;\u201d according to others, \u201cwith measure\u201d; comp. <span>\u05d1\u05de\u05e9\u05d5\u05e8\u05d4</span> \u201cwith the measure\u201d (Lev. xix. 35), and this is right. <span>\u05d5\u05e9\u05e2\u05e8\u05d4</span> <i>And barley.</i> It is well known.<sup>32</sup><i class="footnote">This remark seems to be quite superfluous, especially since <span>\u05d7\u05d8\u05d4</span> did not enlist any such observation from the commentator. The words <span>\u05d4\u05e9\u05e2\u05d5\u05e8\u05d4 \u05d9\u05d3\u05d5\u05e2</span> in the Hebrew text, present two other difficulties; firstly, the fem. <span>\u05d9\u05d3\u05d5\u05e2\u05d4</span> is required; secondly, the repetition of <span>\u05e9\u05e2\u05d5\u05e8\u05d4</span> is not the usual style of I. E. The two words contain most probably the explanation of <span>\u05e0\u05e1\u05de\u05df</span>, and are a corruption of <span>\u05d1\u05e9\u05e2\u05d5\u05e8 \u05d9\u05d3\u05d5\u05b9\u05e2</span>, \u201cin a well-known measure.\u201d</i> <span>\u05e0\u05e1\u05de\u05df</span> <i>Marked.</i> Comp. <span>\u05e1\u05d9\u05de\u05df</span> \u201csign.\u201d <span>\u05e0\u05d1\u05dc\u05ea\u05d5</span> <i>In its place.</i> Comp. <span>\u05de\u05d2\u05d1\u05dc\u05d5\u05ea</span> \u201cmeasured\u201d<sup>33</sup><i class="footnote">This explanation is given in the abridged commentary on Exodus, but in the large one he declares it too hard to find the exact meaning of the expression. A. V., \u201cAt the ends.\u201d</i> (Ex. xxviii. 14).'],
  [u'<span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> <i>For the Lord instructed him</i>.<sup>34</sup><i class="footnote">A. V., \u201cFor his God doth instruct him.\u201d</i> The Lord has already instructed him, who sows and scatters the seed, and taught him how to do it. <span>\u05dc\u05de\u05e9\u05e4\u05d8</span> <i>According to the custom</i>,<sup>35</sup><i class="footnote">A. V., \u201cTo discretion.\u201d I. E. seems to lay stress on the definite article in <span>\u05dc\u05b7\u05de\u05bc\u05e9\u05e4\u05d8</span> \u201caccording to the usual well-known custom.\u201d</i> to do as it is usually done; comp. <span>\u05db\u05de\u05e9\u05e4\u05d8</span> \u201cafter the manner\u201d (Num. xxix. 32). <i>His God doth teach him.</i> The same.<sup>36</sup><i class="footnote">The same as <span>\u05d5\u05d9\u05e1\u05e8\u05d5 \u05dc\u05de\u05e9\u05e4\u05d8</span>. I. E. does not explain the change of the tense in the two verbs; the first (<span>\u05d5\u05b0\u05d9\u05b4\u05e1\u05bc\u05b0\u05e8\u05d5\u05b9</span>) being past, the second (<span>\u05d9\u05d5\u05b9\u05e8\u05b6\u05e0\u05bc\u05d5\u05bc</span>) future; <span>\u05d5\u05d9\u05e1\u05e8\u05d5</span> could also be explained to be future by the conversive <span>\u05d5</span>, but I. E. paraphrases it <span>\u05db\u05d1\u05e8 \u05d9\u05e1\u05e8</span>, \u201chath already instructed him.\u201d</i>'],
  [u'<span>\u05d1\u05d7\u05e8\u05d5\u05e5</span> <i>With a threshing instrument.</i> Comp. xli. 15. <span>\u05d9\u05e1\u05d1</span> <i>Neither is turned about.</i> Repeat <span>\u05dc\u05d0</span>, the negation of the first part of the verse, before <span>\u05d9\u05d5\u05e1\u05d1</span>.'],
  [u'<i>Bread corn is bruised.</i> It is customary for bread corn to be bruised. <span>\u05d0\u05d3\u05d5\u05e9</span> <i>To thresh.</i> The <span>\u05d0</span> is prosthetic, as in <span>\u05d0\u05d6\u05e8\u05d5\u05e2\u05da</span> \u201cthine arm\u201d (Jer. xxxii. 21). <span>\u05d5\u05d4\u05de\u05dd</span> <i>And he turneth</i>, etc.<sup>37</sup><i class="footnote">A. V., \u201cNor break it with a wheel of his cart.\u201d I. E. does not refer to this phrase the negation in the beginning of the verse.</i> And when he turns the wheel of his cart to till the field, his horsemen will then not break it (the corn), for God has appointed every thing for its proper season; therefore the prophet continues:'],
  [u'<i>This also cometh from the Lord</i>, namely, that he shall not bruise it always. <span>\u05d4\u05e4\u05dc\u05d9\u05d0 \u05e2\u05e6\u05d4</span> <i>Who is wonderful in counsel.</i> <span>\u05ea\u05d5\u05e9\u05d9\u05d4 \u05d4\u05d2\u05d3\u05d9\u05dc</span> <i>Who is great in wisdom</i>.<sup>38</sup><i class="footnote">A. V., \u201cExcellent in working.\u201d</i> R. Moses Hakkohen derives <span>\u05d4\u05d5\u05e9\u05d9\u05d4</span> from <span>\u05d9\u05e9</span> \u201csubstance.\u201d<sup>39</sup><i class="footnote">Comp. Commentary (assigned to I. E.) on Prov. ii. 7: The wisdom is called <span>\u05ea\u05d5\u05e9\u05d9\u05d4</span>, \u201csubstance,\u201d because it is true substance, it is everlasting.</i>\u2014The nature of the earth and the seeds is better than the character of man, who hears the words of the prophet without any profit The reverse<sup>40</sup><i class="footnote">To listen to the words of the prophet with advantage.</i> is expressed by a similar figure: \u201cLet my doctrine drop like rain,\u201d as I explained (Deut. xxxii. 2).']],
 [[u'<i>Ariel.</i> Jerusalem. According to some, Ariel is the name of Jerusalem, on account of the altar therein, which is called <span>\u05d4\u05e8\u05d0\u05dc</span> and also <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> \u201cHarel\u201d and \u201cAriel\u201d (Ez. xliii. 15, 16); for the letters <span>\u05d0\u05c4 \u05d4\u05c4 \u05d5\u05c4 \u05d9\u05c4</span> interchange<sup>1</sup><i class="footnote">Strictly speaking, there is, besides the interchange of <span>\u05d0</span> and <span>\u05d4</span>, the omission of <span>\u05d9</span> in <span>\u05d4\u05e8\u05d0\u05dc</span>.</i>; according to others, on account of her planet being the lion; but this is absurd. <span>\u05e7\u05e8\u05d9\u05ea</span> <i>The city;</i> it is in the construct state; supply <span>\u05d0\u05de\u05ea</span> \u201cof truth,\u201d or some similar word: \u201cthe city of truth, where David hath dwelt;\u201d or \u201cthe city, where David dwelt,\u201d since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. <span>\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1\u05e8\u05d0</span> \u201cin the beginning, when God created,\u201d etc. (Gen. i. 1); <span>\u05ea\u05d7\u05dc\u05ea \u05d3\u05d1\u05e8 \u05d5\u05d2\u05d5\u05f3</span> \u201cthe beginning of the Lord\u2019s speaking to Hosea\u201d (Hos. i. 1). <span>\u05e1\u05e4\u05d5</span> <i>Add.</i> Comp. <span>\u05dc\u05e1\u05e4\u05ea</span> \u201cto add\u201d (Num. xxxii. 14). <span>\u05d7\u05d2\u05d9\u05dd</span> <i>Sacrifices.</i> <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> \u201cWill cease.\u201d It is a neuter verb. It can also be rendered: \u201cthey shall kill,\u201d <span>\u05d9\u05e0\u05e7\u05e4\u05d5</span> being explained to be a transitive verb with the omission of the subject (<span>\u05d4\u05e0\u05e7\u05e4\u05d9\u05dd</span> \u201cthe men that kill\u201d); comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d9\u05d5\u05e1\u05e3</span> \u201cand one said to Joseph\u201d<sup>2</sup><i class="footnote">See note on ii. 4.</i> (Gen. xlviii. 1).'],
  [u'<i>To Ariel.</i> To Jerusalem. <span>\u05ea\u05d0\u05e0\u05d9\u05d4 \u05d5\u05d0\u05e0\u05d9\u05d7</span> <i>Heaviness and sorrow.</i> Comp. <span>\u05d5\u05d0\u05e0\u05d5</span> \u201cand they shall mourn\u201d (xix. 8). According to others, \u201cA waste place,\u201d the two words being derived from <span>\u05d0\u05e0\u05d4</span> \u201cwhere;\u201d the meaning of the phrase is, that only her place will be left.<sup>3</sup><i class="footnote">Concerning the use of two different forms of the same word consecutively, see I. E. on iii. 1, and note 1.</i> <span>\u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d9 \u05db\u05d0\u05e8\u05d9\u05d0\u05dc</span> <i>And it shall be unto me as Ariel</i>, as the altar which is desolate of sacrifices,<sup>4</sup><i class="footnote">Jerusalem will be similarly desolate of its inhabitants.</i> or like an altar, because the inhabitants will be slaughtered.'],
  [u'<span>\u05db\u05d3\u05d5\u05e8</span> <i>Suddenly</i>.<sup>5</sup><i class="footnote">A. V., \u201cRound about.\u201d</i> Comp. xxii. 18.<sup>6</sup><i class="footnote">It is not clear what I. E. means by comparing this passage with xxii. 18. <span>\u05db\u05d3\u05d5\u05e8</span> in that verse means \u201ca ball,\u201d \u201ca round thing.\u201d It would be rather far-fetched to suppose that it meant here \u201cas quickly and as suddenly as a ball flying through the air meets us.\u201d See c. xxii., note 26.</i> <span>\u05de\u05d2\u05d3\u05dc \u05de\u05e6\u05d1 \u2550 \u05de\u05e6\u05d1</span> A tower set up.<sup>7</sup><i class="footnote">A. V., \u201cWith a mount.\u201d</i>'],
  [u'<i>And thou shalt be brought down.</i> This applies to the words of Hezekiah\u2019s messengers to Rabshakeh.<sup>8</sup><i class="footnote">Comp. xxxvi. 11.</i> <i>Thou shalt speak out of the ground.</i> Thou shalt speak so, as if the voice came from the depth of the earth. <span>\u05db\u05d0\u05d1</span> <i>As a potter</i>.<sup>9</sup><i class="footnote">A. V., \u201cAs of one that hath a familiar spirit.\u201d</i> Comp. <span>\u05db\u05d0\u05d1\u05ea</span> \u201cas bottles.\u201d\u2014The potter, because of his vocation,<sup>10</sup><i class="footnote">The potter was mostly occupied with his work below the surface of the earth.</i> speaks from below.'],
  [u'<span>\u05db\u05d0\u05d1\u05e7 \u05d3\u05e7</span> <i>Like small dust.</i> Some word must be supplied, because of <span>\u05d0\u05d1\u05e7</span> being in the construct state.<sup>11</sup><i class="footnote">Our editions have <span>\u05db\u05b0\u05d0\u05b8\u05d1\u05b8\u05e7</span>, in the absolute state; I. E. read <span>\u05db\u05b7\u05d0\u05b2\u05d1\u05b7\u05e7</span> \u201cas the dust of,\u201d and requires the supplement of a genitive. The translation of the sentence according to I. E. would be, \u201cand the multitude of thy strangers shall be small as the dust of.\u201d</i> <i>The multitude of thy strangers.</i> The army of the Assyrians. <i>Yet it shall be at an instant, suddenly</i>. All this, mentioned before, shall take place suddenly.'],
  [u'<i>By the Lord</i>, etc. From the Lord will this visitation come against the besiegers. <i>With thunder</i> from above. <i>With earthquake</i> below. <i>With great noise, with storm and tempest, and flame of fire</i>. All this refers to the angel that was sent to destroy the Assyrian army.'],
  [u'<i>Shall be as a dream</i>, etc. It will be like a dream; it causes man to see things by night, which, when he awakes, are no more. This was to be the case with the Assyrian camp. <span>\u05e6\u05d5\u05d1\u05d0\u05d9\u05d4 \u2550 \u05e6\u05d5\u05d1\u05d9\u05d4</span> Her hosts.<sup>12</sup><i class="footnote">A. V., \u201cThose that fight against her.\u201d</i> <span>\u05d5\u05d0\u05e0\u05e9\u05d9 \u05de\u05e6\u05d5\u05d3\u05ea\u05d4 \u2550 \u05d5\u05de\u05e6\u05d5\u05d3\u05ea\u05d4</span> \u201cAnd the men engaged in her siege,\u201d<sup>13</sup><i class="footnote">A. V., \u201cAnd her munition.\u201d</i> or \u201cAnd all the towers of the besiegers.\u201d'],
  [u'<span>\u05d5\u05d4\u05e0\u05d4</span> <i>And behold.</i> The word <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cdream,\u201d is usually followed by <span>\u05d5\u05d4\u05e0\u05d4</span> \u201cand behold,\u201d or \u201cas if;\u201d the subject to the following <span>\u05d0\u05c4\u05db\u05b5\u05dc</span> is <span>\u05e8\u05b8\u05e2\u05b5\u05d1</span> \u201cthe hungry.\u201d <span>\u05e9\u05d5\u05e7\u05e7\u05d4</span> Desirous to drink.<sup>14</sup><i class="footnote">A. V., \u201cHath appetite.\u201d</i>'],
  [u'<i>Stay yourselves.</i> The prophet addresses the men of Zion who will be curious to know how this will happen, and what the meaning of this prophecy is.\u2014The prophet speaks in the same manner as people use to speak one to another; and why do they still not understand him? because <i>they are drunken, but not with wine.</i>'],
  [u'<span>\u05e0\u05e1\u05da</span> <i>He has covered</i>.<sup>15</sup><i class="footnote">A. V., \u201cHath poured out.\u201d</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). <i>Upon you.</i> Upon the inhabitants of Zion. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> <i>And he closed.</i> Derived from <span>\u05e2\u05e6\u05dd</span> \u201cbone;\u201d \u201che put, as it were, a bone on your eyes.\u201d <span>\u05db\u05e1\u05d4</span> <i>He covered</i>. This proves that <span>\u05e0\u05e1\u05da</span> has also the meaning, \u201che covered.\u201d<sup>16</sup><i class="footnote">In truth, the word <span>\u05db\u05e1\u05d4</span> does not at all prove the correctness of I. E.\u2019s explanation concerning <span>\u05e0\u05e1\u05da</span>; the parallelism of the verse is the same, whether we explain <span>\u05e0\u05e1\u05da</span> to mean \u201cto pour out,\u201d or \u201cto cover.\u201d</i>'],
  [u'<i>The vision of all.</i> Every prophecy. <i>For it is sealed.</i> They cannot understand it; the same meaning is contained in the words, \u201cseal the law\u201d (viii. 16),<sup>17</sup><i class="footnote">God told the prophet to leave the prophecy for the present unexplained.</i> as I explained.'],
  [u'<i>And the book is delivered</i>, etc. Neither the wise men nor those that have no intellect will understand this prophecy.<sup>18</sup><i class="footnote">Neither the wise will understand it by their own reasoning, because it is not open to them, nor the rest of the people, because it will not be explained to them by the prophet.</i>'],
  [u'<span>\u05e0\u05d2\u05e9</span> <i>He vexeth himself</i>.<sup>19</sup><i class="footnote">A. V., \u201cDraw near.\u201d Our editions have <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>; I. E. read <span>\u05e0\u05b4\u05d2\u05b7\u05bc\u05e9\u05c2</span>, which seems to be right according to the Masora. See Kimchi ad locum.</i> Comp. <span>\u05d5\u05d4\u05e0\u05d2\u05e9\u05d9\u05dd</span> \u201cthe taskmasters\u201d (Exod. v. 13). It is Niph.\u2014They will afflict themselves in vain with fasting. <span>\u05d1\u05e4\u05d9\u05d5</span> <i>With his mouth.</i> With the mouth of each of them.<sup>20</sup><i class="footnote">See I. E. on iii. 12.</i> <span>\u05de\u05dc\u05de\u05d3\u05d4</span> <i>Accustomed</i>.<sup>21</sup><i class="footnote">A. V., \u201cTaught.\u201d</i> Comp. <span>\u05dc\u05d0 \u05dc\u05de\u05d3</span> \u201cunaccustomed,\u201d (Jer. xxxi. 18).'],
  [u'<span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> <i>Behold I will proceed,</i> comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I am left\u201d (Ez. ix. 8); <span>\u05d0\u05de\u05dc\u05dc \u05d0\u05e0\u05d9</span> \u201cI am withering\u201d (Ps. vi. 3); <span>\u05d0\u05de\u05dc\u05dc</span> is the third person past, because of the Pathah under <span>\u05dc</span>. Some explain <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> to be a participle like <span>\u05ea\u05d5\u05de\u05d9\u05da</span> \u201csupporting\u201d<sup>22</sup><i class="footnote"><span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> is either the third person future of the Hiphil, and strangely joined with the pronoun of the first person, as in the other instances quoted by I.E., or participle Kal of <span>\u05d9\u05e1\u05e3</span>, formed like <span>\u05ea\u05bc\u05d5\u05c4\u05de\u05b4\u05d9\ue802</span> with Hirek instead of Zere in the second syllable.</i> (Ps. xvi. 5). <span>\u05dc\u05d4\u05e4\u05dc\u05d9\u05d0 \u05d0\u05ea \u05d4\u05e2\u05dd \u05d4\u05d6\u05d7 \u05d4\u05e4\u05dc\u05d0 \u05d5\u05e4\u05dc\u05d0</span> <i>To be very embarrassing to this people</i>,<sup>23</sup><i class="footnote">A. V., \u201cTo do a marvellous work among this people.\u201d</i> that they shall not understand, that \u201cthe wisdom of the wise shall be lost,\u201d etc. Others explain this phrase thus: \u201cTo do a marvellous work among this people;\u201d comp. <span>\u05e2\u05e9\u05d4 \u05e4\u05dc\u05d0</span> \u201cwho performs wonders\u201d (Ex. xv. 11). I explain it in the following way: \u201cTo do to this people a wonderful thing like this.\u201d<sup>24</sup><i class="footnote">That the wisdom of the wise shall be lost, etc.</i>'],
  [u'<span>\u05d4\u05de\u05e2\u05de\u05d9\u05e7\u05d9\u05dd</span> <i>That seek deep</i> in the depth of their hearts. <span>\u05dc\u05d4\u05e1\u05ea\u05d9\u05e8\u2550\u05dc\u05e1\u05ea\u05d9\u05e8</span> <i>To hide.</i> Comp. <span>\u05dc\u05d4\u05e9\u05de\u05d9\u05d3\u2550\u05dc\u05e9\u05de\u05d9\u05d3</span> \u201cto destroy\u201d (xxiii. 11).'],
  [u'<span>\u05d4\u05e4\u05db\u05db\u05dd</span> You are going from the truth.<sup>25</sup><i class="footnote">A. V., \u201cYour turning of things upside down.\u201d</i> <span>\u05d0\u05dd \u05db\u05d7\u05de\u05e8 \u05d4\u05d9\u05d5\u05e6\u05e8 \u05d9\u05d7\u05e9\u05d1</span> Shall man be esteemed as the potter\u2019s clay.<sup>26</sup><i class="footnote">A. V., \u201cShall be esteemed as the potter\u2019s clay.\u201d</i> <span>\u05d5\u05d9\u05e6\u05e8</span> <i>And the thing framed</i>. It is derived from <span>\u05d9\u05e6\u05e8</span> \u201cto form.\u201d <span>\u05dc\u05d9\u05e6\u05e8\u05d5</span> <i>Of him that framed it.</i> Comp. <span>\u05dc\u05d9</span> \u201cof me\u201d (Gen. xx. 13).'],
  [u'<span>\u05de\u05e2\u05d8</span> <i>A little.</i> A little while, a few days. <i>And Lebanon shall be turned</i>, etc. And the Lebanon, that yields more fruit than Karmel, will become like Karmel, and the latter like a forest; that is to say, they will have scanty food.'],
  [u'<i>And in that day shall the deaf hear</i>, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness.'],
  [u'<i>The meek also shall increase</i>, etc. The righteous will escape, when the fortified towns of Judah will be taken, and the judges of Ahaz will be no more, as I explained above (i. 26).<sup>27</sup><i class="footnote">See c. i. Note 48.</i>'],
  [u'<span>\u05d0\u05e4\u05e1</span> <i>Is brought to naught</i>. Comp. Gen. xlvii. 15. <span>\u05e9\u05e7\u05d3\u05d9</span> <i>That watch</i>. Comp. <span>\u05dc\u05e9\u05e7\u05d3</span> \u201cto watch\u201d (Prov. viii. 34).'],
  [u'<span>\u05de\u05d7\u05d8\u05d9\u05d0\u05d9 \u05d0\u05d3\u05dd \u05d1\u05d3\u05d1\u05e8</span> \u201cThat make a man an offender for a word,\u201d that watch the words of man, and accuse him, in order to see him punished; or \u201cthat cause others to sin by their words.\u201d <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> <i>They lay a snare</i>. Comp. <span>\u05de\u05d5\u05e7\u05e9</span> \u201csnare\u201d (Deut. vii. 16). R. Moses Hakkohen explains <span>\u05d9\u05e7\u05d5\u05e9\u05d5\u05df</span> \u201cthey rebuke,\u201d comparing it with <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> \u201cbe rebuked and rebuke\u201d (Zeph. ii. 1), and says that the <span>\u05e9</span> ought to have a Dagesh.<sup>28</sup><i class="footnote">In the commentary of I. E. on Zeph., R. Moses Hakkohen is quoted to explain <span>\u05d4\u05ea\u05e7\u05e9\u05e9\u05d5 \u05d5\u05e7\u05e9\u05d5</span> by <span>\u05d4\u05ea\u05e7\u05d1\u05e6\u05d5</span> \u201ccome together;\u201d while the other explanation <span>\u05d4\u05ea\u05d5\u05d5\u05db\u05d7\u05d5 \u05d5\u05d4\u05d5\u05db\u05d9\u05d7\u05d5</span> \u201cbe rebuked and rebuke\u201d is given anonymously, as if it were the opinion of I. E. himself.</i>'],
  [u'<i>Who redeemed Abraham</i>, by taking him away from amongst the wicked. <span>\u05d9\u05d7\u05d5\u05e8\u05df</span> <i>Shall wax pale.</i> The root <span>\u05d7\u05d5\u05e8</span> \u201cto be white\u201d is frequent in Chaldee.'],
  [u'<i>For when he seeth his children</i>, etc. For when he sees his children, and the good which I shall do to the pious, they\u2014he and his children\u2014shall sanctify my name. <span>\u05d9\u05e2\u05e8\u05d9\u05e6\u05d5</span> \u201cThey will cause others to fear\u201d the God of Israel, or \u201cthey shall be afraid,\u201d intransitive.<sup>29</sup><i class="footnote"><span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05e8</span> is here used in the Hebrew text only to express that the verb is not causative, that it does not mean <span>\u05d9\u05d9\u05e8\u05d0\u05d5 \u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cthey will cause others to fear.\u201d The expression <span>\u05e4\u05d5\u05e2\u05dc \u05e2\u05d5\u05de\u05d3</span> comprehends more than the term \u201cintransitive,\u201d and signifies sometimes a \u201ctransitive verb\u201d if contrasted with a \u201ccausative transitive verb.\u201d</i> Having mentioned Jacob, the prophet says metaphorically, \u201cthey will sanctify,\u201d etc. that is to say, if Jacob were alive and saw his pious children, and the wonders which God performed for their sake, he would join his children in sanctifying His name; for He was the holy one of Jacob.'],
  [u'<span>\u05d5\u05e8\u05d2\u05e0\u05d9\u05dd</span> <i>And they that murmured</i>, comp. <span>\u05d9\u05ea\u05e8\u05d2\u05e0\u05d5</span> \u201cand you were murmuring\u201d (Deut. i. 27). They are the opposite of \u201cthose that learn doctrine.\u201d']],
 [[u'<span>\u05d4\u05d5\u05d9</span> <i>Woe to</i>.<sup>1</sup><i class="footnote">See c. i. Note 13.</i> <span>\u05de\u05de\u05e0\u05d9 \u2550 \u05de\u05e0\u05d9</span> <i>Of me.</i> (Comp. xxii. 4). <span>\u05d5\u05dc\u05e0\u05e1\u05d5\u05da \u05de\u05e1\u05db\u05d4</span> <i>And that cover with a covering.</i> Comp. <span>\u05d5\u05d4\u05de\u05e1\u05db\u05d4</span> \u201cand the covering\u201d (xxviii. 20). It is figuratively used for counsel.<sup>2</sup><i class="footnote">There is no doubt that <span>\u05de\u05e1\u05db\u05d4</span> is parallel to <span>\u05e2\u05e6\u05d4</span> and has a similar meaning; but it appears to be a far-fetched explanation, to consider \u201ccovering\u201d as a figure for \u201ccounsel,\u201d simply because counsel is usually given secretly.</i> <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d5\u05d7\u05d9 \u2550 \u05d5\u05dc\u05d0 \u05e8\u05d5\u05d7\u05d9</span> <i>But not of my spirit,</i> that is, of my prophecy.'],
  [u'<i>That walk to go down,</i> etc. This verse explains the preceding. <span>\u05d1\u05de\u05e2\u05d5\u05d6</span> <i>In the strength of.</i> <span>\u05de</span> retains its vowel, although the word is in the construct state, because of the second and third letter of the root being the same.<sup>3</sup><i class="footnote">Root <span>\u05e2\u05d6\u05d6</span>,\u2014Nouns with a preformative <span>\u05de</span>, derived from verbs <span>\u05e2\u05d9\u05e2</span> and <span>\u05e2\u05d9\u05d5</span> are alike, <i>e.g.,</i> <span>\u05de\u05b8\u05e2\u05d5\u05b9\u05d6</span> \u201cstrength,\u201d root <span>\u05de\u05b8\u05e7\u05d5\u05b9\u05dd :\u05e2\u05d6\u05d6</span> \u201cplace,\u201d root <span>\u05e7\u05d5\u05dd</span>; in the construct state, however, they differ; the former retains the Kamez under <span>\u05de</span>, the latter changes it into Sheva.</i>'],
  [u'<span>\u05d5\u05d4\u05d7\u05e1\u05d5\u05ea</span> <i>And the trust.</i> A noun; it is the contracted form of <span><sup>4</sup><i class="footnote">The <span>\u05d9</span> in <span>\u05d7\u05e1\u05d9\u05d5\u05ea</span> is substituted for the third radical <span>\u05d4</span>, of <span>\u05e0\u05dc\u05d5\u05ea</span> ;<span>\u05d7\u05e1\u05d4</span> \u201ccaptivity\u201d (Obad. 20) is formed of <span>\u05e0\u05dc\u05d4</span> in a similar manner, with the entire omission of the third radical.</i></span><span>\u05d7\u05e1\u05d9\u05d5\u05ea</span>; comp. <span>\u05e2\u05d1\u05d3\u05d5\u05ea</span> \u201cslavery\u201d (Ezr. ix. 8).'],
  [u'<span>\u05e9\u05e8\u05d9\u05d5</span> <i>His princes.</i> The princes of the people;<sup>5</sup><i class="footnote">The substantive <span>\u05e2\u05dd</span> \u201cpeople,\u201d to which the pronominal suffix <span>\u05be\u05b8\u05d9\u05d5</span> refers, is not mentioned before, but is implied in <span>\u05d1\u05e0\u05d9\u05dd \u05e1\u05d5\u05e8\u05e8\u05d9\u05dd</span> (ver 1.)</i> they sent even their princes to Egypt, that the Egyptians might deliver Jerusalem from the Assyrians.'],
  [u'<span>\u05db\u05dc \u05d4\u05d5\u05d1\u05d9\u05e9\u2550\u05db\u05dc \u05d4\u05d1\u05d0\u05d9\u05e9</span>. The <span>\u05d0</span> is superfluous; <span>\u05d4\u05d1\u05d0\u05d9\u05e9</span> is transitive, \u201cEvery one blamed\u201d<sup>6</sup><i class="footnote">A. V., \u201cThey were all ashamed.\u201d</i> those that had gone to Egypt; for they went to \u201ca people that would not profit them.\u201d'],
  [u'<i>The burden of the beasts of the south.</i> This refers to those that went down to Egypt. <i>South.</i> Egypt, which is in the south of Palestine. The prophet says that, on their way, those messengers would meet wild beasts, as bears, tigers, etc.; this is expressed in the words \u201ca lion, a leopard, amongst them an asp, etc.\u201d <span>\u05d1\u05d0\u05e8\u05e5 \u05e6\u05e8\u05d4</span> <i>In a narrow land</i>,<sup>7</sup><i class="footnote">A. V., \u201cInto the land of trouble and anguish.\u201d\u2014I. E. takes <span>\u05e6\u05e8\u05d4</span> in a more literal sense, \u201cnarrow;\u201d they will be pressed in, in such a way, that they will not be able to get out again.</i> whence they will not be able to escape. <i>They will carry,</i> etc. Those messengers will carry their property on the back of the mules, in order to bring it to Egypt into safety. <span>\u05d7\u05d9\u05dc\u05d9\u05d4\u05dd</span> <i>Their property.</i> Comp. <span>\u05d4\u05d7\u05d9\u05dc</span> \u201cthe property\u201d (Deut. viii. 17). <span>\u05d3\u05d1\u05e9\u05ea</span> <i>Bunches.</i> Hap. leg.\u2014The beasts of the south will do them much damage.'],
  [u'<span>\u05dc\u05d6\u05d0\u05ea</span> <i>To this</i>.<sup>8</sup><i class="footnote">A. V., \u201cConcerning this,\u201d that is, concerning Egypt.</i> To Jerusalem. <span>\u05e8\u05d4\u05d1 \u05d4\u05dd \u05e9\u05d1\u05ea</span> <i>Their strength is to sit still.</i> He who remains in Jerusalem, and will not go down to Egypt, will be strong and safe.'],
  [u'<i>Now go.</i> Now go with them; the prophet has hesitated to be together with them. <span>\u05d7\u05e7\u05d4</span> <i>Note it.</i> <span>\u05d7\u05e7\u05d4</span> is without Dagesh in <span>\u05d4</span>; some copies have the Dagesh; it is the imperative instead of <span>\u05d7\u05d5\u05e7\u05e7\u05d4</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05d4\u05bc</span> or <span>\u05d7\u05d5\u05e7\u05e7\u05e0\u05d4</span>.<span><sup>9</sup><i class="footnote">It is either the imperative with a paragogic <span>\u05d4</span>, the contracted form of <span>\u05d7\u05d5\u05c4\u05e7\u05e7\u05b8\u05d4</span> or with the pronominal suffix <span>\u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b6\u05e0\u05b8\u05bc\u05d4 \u2550 \u05d7\u05d5\u05c4\u05e7\u05b0\u05e7\u05b8\u05d4\u05bc \u2550 \u05be\u05b8\u05d4\u05bc</span>.</i></span>'],
  [u'<span>\u05db\u05d7\u05e9\u05d9\u05dd</span> <i>Lying.</i> Adjective of the same form as <span>\u05d0\u05b4\u05d1\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd</span> \u201chusbandmen;\u201d the <span>\u05db</span> has Segol, on account of the guttural letter which follows. <span>\u05e9\u05de\u05d5\u05e2</span> Infinitive. \u201cTo hear.\u201d'],
  [u'<i>See not.</i> You shall not prophesy. <span>\u05dc\u05e8\u05d0\u05d9\u05dd</span> <i>To the seers.</i> To those that see a divine vision. <span>\u05e0\u05db\u05d7\u05d5\u05ea</span> <i>Upright things.</i> Comp. <span>\u05d8\u05d5\u05d1\u05d9\u05dd \u05d5\u05e0\u05db\u05d5\u05d7\u05d9\u05dd \u05d3\u05d1\u05e8\u05d9\u05da</span> \u201cthy words are good and upright\u201d (2 Sam. xv. 3). It is an adjective.<sup>10</sup><i class="footnote">See c. iii. Note 5. I. E. does not explain why <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive (<span>\u05e9\u05dd</span>), and <span>\u05e0\u05d1\u05d7\u05d5\u05ea</span> an adjective (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>); perhaps because the verb <span>\u05d3\u05d1\u05e8\u05d5</span> implies the masculine substantive, <span>\u05d3\u05d1\u05e8\u05d9\u05dd</span> \u201cwords,\u201d with which the feminine <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span>, if taken as an adjective, would not agree.</i> <span>\u05d3\u05d1\u05e8\u05d9 \u05d7\u05dc\u05e7\u05d5\u05ea \u2550 \u05d7\u05dc\u05e7\u05d5\u05ea</span> \u201cwords of flattery;\u201d <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> is a substantive; so also <span>\u05d3\u05d1\u05e8\u05d9 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea \u2550 \u05de\u05d4\u05ea\u05dc\u05d5\u05ea</span>, \u201cwords of mockery.\u201d'],
  [u'<i>Get you out of the way</i>, etc. These words are addressed by the people to the prophets. <i>Cause the Holy One,</i> etc. Cause the mention or the name of the Holy One of Israel to cease, etc.<sup>11</sup><i class="footnote">The Holy One himself cannot be caused to cease; Omnipresence is one of His essential attributes.</i>'],
  [u'<i>Ye despise this word</i>, the prophecy. <span>\u05d1\u05e2\u05d5\u05e9\u05e7</span> <i>In oppression.</i> In the money wrongly taken from the nation.<sup>12</sup><i class="footnote">The <span>\u05d5</span> before <span>\u05d1\u05de\u05de\u05d5\u05df</span> in the Hebrew text seems to be superfluous; <span>\u05d1\u05de\u05de\u05d5\u05df</span> is not the explanation of <span>\u05e0\u05dc\u05d5\u05d6</span>, since this is explained by <span>\u05d4\u05e4\u05da \u05d4\u05d9\u05e9\u05e8</span>, \u201cthe opposite of upright,\u201d but that of <span>\u05d1\u05e2\u05e9\u05e7</span>, and refers to the money taken from the people for the King of Assyria.</i> <span>\u05d5\u05e0\u05dc\u05d5\u05d6</span> <i>And a perverse thing</i>.<sup>13</sup><i class="footnote">A. V., \u201cPerverseness.\u201d</i> <span>\u05e0\u05dc\u05d5\u05d6</span> is an adjective; supply <span>\u05d3\u05d1\u05e8</span> \u201cthing.\u201d Comp. <span>\u05ea\u05d5\u05e2\u05d1\u05ea \u05d7\u05f3 \u05e0\u05dc\u05d5\u05d6</span> \u201cthe perverse (man or thing)<sup>14</sup><i class="footnote">A. V., \u201cThe froward.\u201d</i> is an abomination to the Lord.\u201d <span>\u05e0\u05dc\u05d5\u05d6</span> is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright.\u201d'],
  [u'<i>Therefore</i>,<sup>15</sup><i class="footnote"><span>\u05dc\u05db\u05df</span>, in the Hebrew original, is not part of the explanation, but the first word of the next verse, which is to be explained.</i> because you trust in the money, which you send to the King of Assyria, that he shall not come.<sup>16</sup><i class="footnote">Comp. 2 Kings xviii. 15, 16.</i> <i>This iniquity shall be to you</i>, etc., that is, it will destroy you. <span>\u05db\u05e4\u05e8\u05e5 \u05de\u05d2\u05d3\u05dc \u05e0\u05d5\u05e4\u05dc \u2550 \u05e0\u05d5\u05e4\u05dc \u05db\u05e4\u05e8\u05e5</span> <i>As a breach of a falling tower</i>.<sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cAs a breach ready to fall, swelling out.\u201d</i> <span>\u05d3\u05d1\u05e8 \u05e0\u05d1\u05e2\u05d4 \u2550 \u05e0\u05d1\u05e2\u05d4</span> A swelling thing. Of the same root is <span>\u05d0\u05d1\u05e2\u05d1\u05d5\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Exod. ix. 9). <span>\u05e0\u05d1\u05e2\u05d4</span> can also be joined with <span>\u05e4\u05e8\u05e5</span>: \u201ca swelling breach.\u201d <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> <i>Suddenly at an instant.</i> The two words have nearly the same meaning; comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 12).<sup>18</sup><i class="footnote">This construction, the combination of two similar nouns, the one in the genitive governed by the other, is met with more frequently than I. E. seems to suppose. It expresses a kind of superlative, <i>e. g.,</i> <span>\u05e7\u05d3\u05e9 \u05d4\u05e7\u05d3\u05e9\u05d9\u05dd</span> \u201cthe most holy;\u201d so also <span>\u05dc\u05e4\u05ea\u05e2 \u05e4\u05ea\u05d0\u05dd</span> \u201cmost suddenly.\u201d</i>'],
  [u'<span>\u05e0\u05d1\u05dc</span> Vessel. <i>He shall not spare</i>, to break it. <span>\u05dc\u05d7\u05ea\u05d5\u05ea \u05d0\u05e9</span> <i>To take fire.</i> Comp. <span>\u05d9\u05d7\u05ea\u05d4 \u05d0\u05e9</span> \u201che takes fire\u201d (Prov. vi. 27). <span>\u05d2\u05d7\u05dc\u05d9\u05dd \u05d0\u05ea\u05d4 \u05d7\u05d5\u05ea\u05d4</span> \u201cthou shalt heap coals of fire\u201d (ib. xxv. 22). <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> <i>In the bursting of it.</i> Derived from <span>\u05db\u05ea\u05ea</span>, a verb <span>\u05e2\u05f3\u05e2</span>.<span><sup>19</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05e4\u05e2\u05dc\u05d9 \u05d4\u05db\u05e4\u05dc</span> \u201cit is a verb <span>\u05e2\u05f4\u05e2</span>;\u201d but it is impossible to suppose, that I. E. meant to say, that <span>\u05dc\u05d7\u05ea\u05d5\u05ea</span> is derived from <span>\u05d4\u05ea\u05ea</span>, since he quotes as a parallel <span>\u05d7\u05d5\u05ea\u05d4</span>, which can only be the participle Kal of <span>\u05d7\u05ea\u05d4</span>. Before <span>\u05d5\u05d4\u05d5\u05d0</span> either <span>\u05db\u05ea\u05d5\u05ea</span> or <span>\u05d1\u05de\u05db\u05ea\u05ea\u05d5</span> with some explanation is wanting. The commentary on the whole verse is rather deranged; the remark on <span>\u05dc\u05d7\u05e9\u05d5\u05e3</span> is interrupted by the explanation of <span>\u05d2\u05d1\u05d0</span>.</i></span> <span>\u05d5\u05dc\u05d7\u05e9\u05d5\u05e3 \u05de\u05d9\u05dd</span> <i>And to take water.</i> Lit., \u201cto reveal the water,\u201d which is hidden. Comp. <span>\u05de\u05d7\u05e9\u05d5\u05e3</span> \u201cto make appear\u201d (Gen. xxx. 37); <span>\u05d7\u05e9\u05e3</span> \u201che made bare,\u201d (lii. 10). <span>\u05d2\u05d1\u05d0</span> <i>Pit.</i> Comp. <span>\u05d5\u05d2\u05d1\u05d0\u05d9\u05d5</span> \u201cand its pits.\u201d (Ez. xlii. 11), and <span>\u05d2\u05d1\u05d0</span>, the Chald\xe6an translation of <span>\u05d1\u05d5\u05e8</span> (xiv. 15). This prophecy refers to those that went down to Egypt for assistance.'],
  [u'<span>\u05d1\u05e9\u05d5\u05d1\u05d4</span> <i>In rest</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i><sup>20</sup><i class="footnote">A. V., \u201cIn returning,\u201d \u201cReturn.\u201d\u2014In his commentary on the Pentateuch I. E. mentions this explanation as the opinion of the grammarian R. Judah, who says, that <span>\u05e9\u05d5\u05d1</span> with an accusative, means \u201cto give rest,\u201d and that the neuter verb <span>\u05e9\u05d5\u05d1</span> \u201cto return\u201d is never used with an accusative.</i> Comp. <span>\u05e9\u05d5\u05d1\u05d4</span> \u201cgive rest\u201d (Num. x. 36). You will find salvation at home, and you need not go down to Egypt.'],
  [u'<span>\u05e0\u05e0\u05d5\u05e1</span>. According to the grammarian R. Jonah: \u201cwe shall lift ourselves up\u201d; he compares it with <span>\u05e0\u05b5\u05e1</span> \u201cbanner\u201d (that is lifted up), and gives thus to <span>\u05e0\u05e0\u05d5\u05e1</span> a meaning similar to that of <span>\u05e0\u05e8\u05db\u05d1</span> \u201cwe will ride,\u201d as required by the parallelism. Others taking <span>\u05e0\u05e0\u05d5\u05e1</span> in its usual sense, \u201cwe shall flee,\u201d explain the passage thus: You fled without cause, you will therefore be compelled to flee by your pursuers. <span>\u05e7\u05dc</span> <i>The swift</i>. An epithet of the horse, as is <span>\u05db\u05e8</span> \u201cswift\u201d of the camel.<sup>21</sup><i class="footnote">Comp. I. E. on xvi. 1. and on Gen. xxxi. 34.</i>'],
  [u'<span>\u05d0\u05dc\u05e3</span> <i>Thousand</i>. It is in the constr. st. <span>\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3</span> \u201cThe thousand men of one\u201d of you;<sup>22</sup><i class="footnote">The Hebrew text has <span>\u05e1\u05de\u05d5\u05da \u05d0\u05dc \u05d0\u05d7\u05e8 \u05de\u05d4\u05dd</span>, which is to be altered into <span>\u05e1\u05de\u05d5\u05da ,\u05d0\u05dc\u05e3 \u05d0\u05d7\u05d3 \u05de\u05db\u05dd</span>; because <span>\u05d0\u05dc \u05d0\u05d7\u05d3</span> would be quite superfluous, since there is no other noun that would be the genitive governed by <span>\u05d0\u05dc\u05e3</span>, and I. E., satisfying himself with <span>\u05e1\u05de\u05d5\u05da</span> or <span>\u05e0\u05e1\u05de\u05da</span>, leaves it generally to the reader to find the genitive referred to; <span>\u05de\u05d4\u05dd</span> would refer to the enemies; but it is evident from the whole remark that the first <span>\u05d0\u05d7\u05d3</span>, which refers to the Israelites addressed by the prophet, is to be explained, not the second.</i> <span>\u05d0\u05d7\u05d3</span> signifies \u201cthe officer.\u201d The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man. <i>Shall ye flee,</i> shall all of you flee. <i>Till ye be left as a beacon upon the top of a mountain,</i> etc., till a few out of many will be left. I think that the words \u201cas an ensign on a hill\u201d refer to those who remained in Jerusalem and did not go down to Egypt.<sup>23</sup><i class="footnote">It seems as if I. E. meant to say, that the first figure \u201cas a beacon on the top of a mountain\u201d refers to their small number, the second figure \u201cas an ensign on a hill\u201d to their glory and happiness, by which they will attract all nations.</i>'],
  [u'<i>Will the Lord wait.</i> An anthropomorphism. <span>\u05dc\u05d7\u05e0\u05e0\u05db\u05dd</span> <i>That He may be gracious unto you.</i> A verb <span>\u05e2\u05f4\u05e2</span> like <span>\u05dc\u05d7\u05de\u05dd</span> \u201cto warm\u201d (xlvii. 14); it is the Kal like <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7); all these forms, however, are irregular.<sup>24</sup><i class="footnote">The Pathah or long Kamez (a) instead of the Holem or short Kamez (o) under the second radical in the infinitive Kal is probably the irregularity referred to by I. E.</i> <i>And therefore will He be exalted, that He may have mercy upon you, for the Lord is a God of judgment,</i> He will do judgment on Assyria for your sake.'],
  [u'<i>Thou shalt weep no more,</i> says the prophet to his people, for <i>he will be,</i> etc. God will be gracious unto thee. <span>\u05dc\u05e7\u05d5\u05dc \u05d6\u05e2\u05e7\u05da</span>. The <span>\u05dc</span> indicates the cause: \u201cAt the voice of thy cry,\u201d that is, because thou hast cried unto Him. <span>\u05e2\u05b8\u05e0\u05b8\ue802</span> <i>He hath answered thee</i>. It is an irregular form; comp. <span>\u05e4\u05b5\u05bc\u05d0\u05b2\u05e8\u05b8\ue802</span> \u201cHe hath glorified thee\u201d (lv. 5).<sup>25</sup><i class="footnote">The form is irregular by having <span>\ue802</span> instead of <span>\ue803</span>,</i>'],
  [u'<span>\u05dc\u05d7\u05dd \u05e6\u05e8</span> <i>Scanty bread</i>.<sup>26</sup><i class="footnote">A. V., \u201cThe bread of adversity.\u201d</i> They were afflicted with famine, as I said before (xxix. 17). <span>\u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span> <i>The water of affliction</i>. <span>\u05de\u05d9\u05dd</span> is not in the construct state, but <span>\u05de\u05b5\u05d9</span> \u201cthe waters of\u201d is to be supplied. <span>\u05de\u05d9\u05dd \u05de\u05d9 \u05dc\u05d7\u05e5 \u2550 \u05de\u05d9\u05dd \u05dc\u05d7\u05e5</span>; comp. <span>\u05e9\u05e8\u05d4 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cto the tent, namely to the tent of Sarah.\u201d (Gen. xxiv. 67).'],
  [u'<i>And thine ears,</i> etc. Thou wilt see thy teachers before thee, and hear the words of thy prophets and instructers, that call after thee from behind. Some explain the words \u201cthine eyes shall see\u201d and \u201cthine ears shall hear\u201d to express figuratively the seeing and understanding of the heart. <span>\u05ea\u05d0\u05de\u05d9\u05e0\u05d5 \u2550 \u05d7\u05d9\u05de\u05d9\u05e0\u05d5</span>; <span>\u05d0</span> is substituted for <span>\u05d9</span> as is frequently done. <i>When you turn to the right hand,</i> etc.: When you are about to depart from the right way, either to the right or to the left, you will hear distinctly the words of them that show the right way.'],
  [u'<span>\u05e6\u05e4\u05d5\u05d9</span> <i>The covering</i>. A noun. <span>\u05d0\u05e4\u05d5\u05d3\u05ea</span> <i>The ornament of</i>. The ornamental covering over the image.\u2014Thou shalt cast them away, for they can be of no use.<sup>27</sup><i class="footnote">Comp. Deut. xiii. 18.</i> <span>\u05d3\u05d5\u05d4</span> <i>A menstruous woman</i>,<sup>28</sup><i class="footnote">A. V., \u201cmenstruous cloth.\u201d</i> that is unclean, and whom no clean person may touch.<sup>29</sup><i class="footnote">The terms \u201cclean and unclean\u201d have the same meaning as defined in the Pentateuch by the laws concerning the \u201cclean and the unclean,\u201d especially Lev. xiii. 15.</i>'],
  [u'<i>Then shall he give,</i> etc., <i>that thou shalt sow</i>, after the death of the King of Assyria. <span>\u05db\u05db\u05e8 \u2550 \u05db\u05e8</span> (Gen. xiii. 10), \u201cPlain;\u201d<sup>30</sup><i class="footnote">A. V., \u201cPastures.\u201d</i> comp. <span>\u05d1\u05d1\u05ea \u05e2\u05d9\u05df\u2550\u05d1\u05ea \u05e2\u05d9\u05df</span> \u201cthe apple of the eye\u201d (Lam. xii. 18). <i>In that day shall thy cattle feed,</i> etc. Such will be the abundance of corn and fruit.<sup>31</sup><i class="footnote">The cattle will feed on the wide plains, which are generally not used for pasture but for corn.</i>'],
  [u'<i>The oxen and young asses that ear the ground</i>, that are employed in ploughing the fields. <span>\u05d0\u05dc\u05e4\u05d9\u05dd</span> <i>Oxen.</i> Comp. <span>\u05d0\u05dc\u05e4\u05d9\u05da</span> \u201cthine oxen\u201d (Deut. vii. 13). <span>\u05d1\u05dc\u05d9\u05dc</span> <i>Provender.</i> Comp. Job vi. 5. <span>\u05d7\u05de\u05d9\u05e5\u2550\u05d7\u05de\u05e5</span> \u201cLeaven.\u201d<sup>32</sup><i class="footnote">A. V., \u201cClean.\u201d According to I. E. \u201cprovender which is leaven,\u201d that is, provender which is well prepared: there is a sufficient supply of it, and it can therefore be prepared in the best way. Comp. I. E., on <span>\u05d7\u05de\u05d5\u05e5</span> i. 17. Note 40.</i> <span>\u05d0\u05e9\u05d3 \u05d6\u05e8\u05d4</span> <i>Which he winnows</i>.<sup>33</sup><i class="footnote">A. V., \u201cWhich hath been winnowed.\u201d</i> Supply <span>\u05d0\u05ea\u05d9</span> \u201cit.\u201d<sup>34</sup><i class="footnote">I. E. supplies <span>\u05d0\u05ea\u05d5</span>, though not necessary, to indicate more clearly that <span>\u05d6\u05e8\u05d4</span> is participle active Kal, and not the past of Pual.</i> <span>\u05d1\u05e8\u05d7\u05ea</span> <i>With the shovel.</i> Derived from <span>\u05e8\u05d5\u05d7</span> \u201cwind.\u201d It is an instrument used for the same purpose as <span><sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d1\u05de\u05d6\u05e8\u05d7</span> \u201cand with the fan,\u201d which is either superfluous since it is not followed by any explanation, or it is to be altered into <span>\u05db\u05de\u05d6\u05e8\u05d7</span> \u201clike the fan,\u201d as is done in the translation.</i></span><span>\u05de\u05d6\u05e8\u05d4</span> \u201cthe fan.\u201d'],
  [u'<span>\u05d9\u05d1\u05dc\u05d9</span> <i>Rivers.</i> Comp. <span>\u05d9\u05d5\u05d1\u05dc</span> \u201criver\u201d (Jer. xvii. 8). <i>And there shall be upon every high mountain</i>, etc. The rain will come in such quantity, that the water will remain upon the mountains.<sup>36</sup><i class="footnote">The hills and mountains are deprived of the water which they receive from the rain in a very short time; the water partly evaporating, partly flowing down to the plains. They retain of course the more of the water, the greater its supply is.</i> <i>In the day of great slaughter</i>, etc. When people will die through the fall of<sup>37</sup><i class="footnote">The rain will come in such quantity that the houses and towers will fall and bury under their ruins many people.</i> towers. It is a kind of consolation to learn, that when ten die, myriads are kept alive: for although the wall might fall upon the widow through the rain, the Lord will not keep it back from coming down and giving life to many; the rain has no knowledge that it should come down upon one place and not at the same time upon the neighbouring ones.'],
  [u'<i>Moreover the light of the moon,</i> etc. All commentators refer this verse to the Messianic period, to the time of the war of Gog and Magog;<sup>38</sup><i class="footnote">See c. xxiv. Note 18.</i> only R. Moses Hakkohen is of opinion, that all this part of the book<sup>39</sup><i class="footnote">c. xxiv.\u2014xxxv.</i> refers to one and the same event.<sup>40</sup><i class="footnote">To the invasion of Palestine by the Assyrians, and the ultimate destruction of the army of Sennacherib before Jerusalem.</i> We read <i>e. g.</i> in the next chapter (ver 1.): \u201cWoe unto them that go down to Egypt;\u201d the same we read above (ver. 2). The meaning of this verse is, that the Lord will increase the light of the moon and sun after the rain in a wonderful way.<sup>41</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05d6\u05d4 \u05d3\u05d1\u05e8 \u05e4\u05dc\u05d0</span>; lit.: \u201cand this is a wonderful thing;\u201d but since I. E. does not explain why it is a wonder that the sun shines brighter after the rain than before, it must be referred to the manner in which this prophecy will be fulfilled, especially to the intensity of the light, that it will be \u201csevenfold,\u201d etc., and is to be translated, \u201cand this will be done in a wonderful way.\u201d</i> <i>Sevenfold</i>, the prophet himself explains it, <i>as the light of seven days</i> taken together. <i>In the day that the Lord bindeth up,</i> etc. When the Lord heals the wounds of Israel; it refers either to the time of the war of Gog or to the time of the Assyrian dominion.'],
  [u'<i>The name of the Lord,</i> the report of what He has done to the army of Assyria. <i>From far.</i> From heaven; the angel that smote the Assyrians came down from heaven. <span>\u05de\u05e9\u05d0\u05d4</span> <i>Smoke</i>.<sup>42</sup><i class="footnote">A. V., \u201cHeavy.\u201d</i> Comp. <span>\u05d4\u05de\u05e9\u05d0\u05ea</span> \u201cthe smoke<sup>43</sup><i class="footnote">A. V., \u201cThe flame.\u201d</i> (Judg. xx. 40); there are many words for \u201csmoke.\u201d<sup>44</sup><i class="footnote">In the Hebrew text the word <span>\u05db\u05de\u05d4</span> \u201cmany\u201d before <span>\u05e9\u05de\u05d5\u05ea</span>, or <span>\u05e8\u05d1\u05d5\u05ea</span> \u201cmany\u201d after it, is omitted.</i>'],
  [u'<i>And His breath</i>. The breath that comes out of His mouth; a figurative expression for the work of the angel.<sup>45</sup><i class="footnote">This refers to the angel that destroyed the Assyrian army. Comp. xxxvii. 36.</i> <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span>. Most of the commentaries say that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> is the same as <span>\u05dc\u05d4\u05e0\u05d9\u05e3</span>, \u201cto wave;\u201d<sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i><sup>46</sup><i class="footnote">A. V., \u201cTo sift with the sieve of vanity.\u201d</i> but R. Moses Hakkohen is of opinion, that it means \u201cto bridle,\u201d and that by \u201cthe breath of God,\u201d the false spirit, described by Micaiah (1 Kgs. xxii. 19\u201423) is to be understood; and this is the right explanation. <i>And there shall be a bridle in the jaws of the people, causing them to err.</i> The bridle is put in the mouth of the horse, to make it go the right way, but the spirit mentioned here, will be <span>\u05e8\u05e1\u05df \u05de\u05ea\u05e2\u05d4</span> \u201ca misleading bridle.\u201d The same idea is expressed by <span></span>,<span>\u05d1\u05e0\u05e4\u05ea \u05e9\u05d5\u05d0</span> and this proves that <span>\u05dc\u05d4\u05e0\u05e4\u05d4</span> has the meaning \u201cto bridle.\u201d'],
  [u'<i>To you,</i> to Judah. <i>As in the night when a holy solemnity is kept</i>, In the night of the passover. Our sages said therefore, that the Assyrian army was destroyed on the Passover night.<sup>47</sup><i class="footnote">See Targum Jonathan, and Rashi, ad locum: \u201cThis rejoicing will come to you on the eve of Passover.\u201d</i> <span>\u05dc\u05d1\u05d5\u05d0</span> <i>To come.</i> To be joined with <span>\u05db\u05d4\u05d5\u05dc\u05da</span> \u201cas when one goeth.\u201d<sup>48</sup><i class="footnote">The infinitive <span>\u05dc\u05d1\u05d5\u05d0</span> could also be joined with the principal sentence in this way: Ye shall have a song, etc., when you come to the mountain, etc. Comp. Kimchi, ad locum.</i>'],
  [u'<i>And the Lord shall cause His glorious voice to be heard.</i> The people will be frightened, as they are when they hear the thunder.<sup>49</sup><i class="footnote">This remark of I. E. seems to have been intended for the next verse.</i> <span>\u05d5\u05e0\u05d7\u05ea</span> <i>And the lighting down.</i> Comp. <span>\u05d5\u05ea\u05e0\u05d7\u05ea</span> \u201cand it cometh down\u201d (Ps. xxxviii. 3). <i>And shall show</i> to all people. <span>\u05d1\u05d6\u05e2\u05e3</span> <i>With the indignation.</i> The preposition <span>\u05d1</span> governs also the nouns <span>\u05e0\u05e4\u05e5 ,\u05dc\u05d4\u05d1</span>, etc. <span>\u05e0\u05e4\u05e5</span> <i>With scattering.</i> Comp. <span>\u05ea\u05e0\u05e4\u05e6\u05dd</span> \u201cthou wilt scatter them\u201d (Ps. ii. 9). <i>And hailstones</i>. A figurative expression.<sup>50</sup><i class="footnote">This remark is made, probably because of the \u201chailstones\u201d mentioned in Joshua x. 11., which in fact destroyed the army of the five kings marching against Gibeon, while in the destruction of the Assyrian army hailstones were not employed.</i>'],
  [u'<span>\u05d1\u05e9\u05d1\u05d8 \u05d9\u05db\u05d4</span> \u201cAs if he were smitten with a rod\u201d or \u201cfor the Lord will smite him with a rod.\u201d<sup>51</sup><i class="footnote">A. V., \u201cWhich smote with a rod.\u201d</i>'],
  [u'<span>\u05de\u05d5\u05e1\u05d3\u05d4</span> <i>Grounded.</i> Participle Hophal; <span>\u05de\u05d8\u05d4</span> is sometimes used as a feminine noun; comp. Mic. vi. 9.\u2014The following is the meaning of the whole verse: And in every place where this rod shall pass, and upon which the Lord shall lay his staff, it will be done <span>\u05d1\u05ea\u05e4\u05d9\u05dd \u05d5\u05d1\u05db\u05e0\u05e8\u05d5\u05ea</span> <i>with tabrets and harps;</i> the Lord will not be weary, but there will be a continual smiting by the angel, who shall rejoice as if he were playing with tabrets and harps. <span>\u05ea\u05e0\u05d5\u05e4\u05d4</span> <i>Playing</i>.<sup>51a</sup><i class="footnote">A. V., \u201cShaking.\u201d</i> Lit., \u201cmoving,\u201d sc. the hand to play with musical instruments.'],
  [u'<span>\u05de\u05d0\u05d4\u05de\ufb4b\u05dc\u2550\u05de\u05d0\u05ea\u05de\ufb35\u05dc</span> <i>Of old.</i> <span>\u05ea\u05e4\u05ea\u05d4</span> <i>Tophet.</i> The name of a squalid place near Jerusalem, where all refuse was cast, and whence a continual smoke was rising.<sup>52</sup><i class="footnote">Tophet is a place in the valley of Ben Hinnom near Jerusalem; Moloch had once been worshipped there, but when that idolatry was abolished it became the receptacle of all the refuse of the city, so that the use thus made of the place formed a striking contrast to the reverence with which it was previously regarded. The horror and disgust felt for this spot was so great that it was considered the greatest curse to be compelled to live in its neighbourhood, and thus it gave its name to the abode of the wicked after death (Gehinnom\u2550hell). It was very probably the smoke rising from the ashes and refuse cast there, that suggested the idea of the eternal fire in hell.</i> The meaning of the sentence is: Tophet is prepared by the Lord for the King of Assyria. <span>\u05d2\u05dd \u05d4\u05d5\u05d0 \u05dc\u05de\u05dc\u05da \u05d4\u05d5\u05db\u05df</span>. <i>Yea, for the king it is prepared.</i> For all his officers and princes have already perished. According to others the pronoun <span>\u05d4\u05d5\u05d0</span> refers to the King of Assyria.<sup>53</sup><i class="footnote">The translation of the passage accordingly is, \u201cYea, he is appointed King,\u201d sc. of Tophet.</i>'],
  [u'<span>\u05de\u05d3\u05e8\u05ea\u05d4</span> <i>The pile thereof.</i> Comp. <span>\u05de\u05d3\u05d5\u05e8\u05d4</span> \u201cfireplace\u201d (Ez. xxiv. 9). <i>The breath of the Lord</i>, the breath that cometh out quickly; it expresses figuratively \u201cthe immediate fulfilment of the divine decrees.\u201d<sup>54</sup><i class="footnote">\u201cThe breath of the Lord\u201d is according to I. E. \u201cthe breath that cometh out of the mouth of the Lord;\u201d he therefore paraphrases it, in order to remove the anthropomorphism; but it can also be explained to signify \u201cthe wind caused by the Lord.\u201d</i>']],
 [[u'<span>\u05d0\u05d5\u05d9 \u2550 \u05d4\u05d5\u05d9</span> Woe!<sup>1</sup><i class="footnote">See c. i., Note 13.</i>\u2014<i>Woe unto those that go down to Egypt,</i> that do not see the deliverance that is coming, and go thither in order to be saved, but will in fact perish there. <span>\u05d5\u05dc\u05d0 \u05e9\u05e2\u05d5</span> <i>And they look not.</i> Lit. \u201cThey do not resign themselves to the mercy of God.\u201d<sup>2</sup><i class="footnote"><span>\u05e9\u05e2\u05d4</span> means literally \u201cto turn away\u201d (See I. E. on xvii. 7, and note 11); it is, therefore, usually followed by <span>\u05de\u05df</span> \u201cfrom;\u201d but by way of ellipsis, sometimes by <span>\u05d0\u05dc</span>, so that <span>\u05e9\u05e2\u05d4 \u05de\u05df \u22ef \u05d0\u05dc \u2550 \u05e9\u05e2\u05d4 \u05d0\u05dc</span>.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me\u201d (xxii. 4); to consider <span>\u05e9\u05e2\u05e0\u05d5 \u2550 \u05e9\u05e2\u05d5</span> is incorrect.<sup>3</sup><i class="footnote"><span>\u05e9\u05e2\u05d5</span> is derived from <span>\u05e9\u05e2\u05d4</span> \u201cto turn;\u201d <span>\u05e9\u05e2\u05e0\u05d5</span> from <span>\u05e9\u05e2\u05df</span> \u201cto lean.\u201d</i>'],
  [u'<i>Yet he also is wise</i>, etc. God also knew their plans, and has brought evil upon them. <span>\u05dc\u05d0 \u05d4\u05e1\u05d9\u05e8</span> He hath not called back.<sup>4</sup><i class="footnote">A.V., \u201cHe will not call back.\u201d</i>'],
  [u'<i>And not a spirit</i>, that is, not an angel. Comp. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cand His spirit\u201d\u2550\u201cand His angel\u201d (xlviii. 16).<sup>5</sup><i class="footnote"><span>\u05d0\u05b5\u05dc</span> and <span>\u05e8\ufb35\u05d7\u05b7</span> are contrasted with <span>\u05d0\u05d3\u05dd</span> and <span>\u05d1\u05e9\u05e8</span>, the help from above with that of man, the deliverance to be caused by God with that expected from the support of Egypt; in the report of the deliverance of Jerusalem from the Assyrian army, the angel is mentioned as the agent; therefore <span>\u05e8\u05d5\u05d7</span> is explained here by \u201cangel.\u201d</i> <i>His hand.</i> The striking with His hand. <i>And they all together</i>, Egypt and those that fled thither. The King of Assyria attacked Egypt at the same time that Jerusalem was threatened by him.<sup>6</sup><i class="footnote">The expedition of Sennacherib against Egypt was not successful; he besieged Pelusium, but was compelled to retire by Tirhaka, King of \xc6thiopia. See Geschichte Assure und Babels von Niebuhr, p. 174.</i> <span>\u05d9\u05db\u05dc\u05d9\u05d5\u05df</span> <i>They shall fail.</i> It is the full form, without dropping the third radical, like <span>\u05d9\u05d7\u05e1\u05d9\u05d5\u05df</span> \u201cthey trust\u201d<sup>7</sup><i class="footnote">Comp. xxi. 12.</i> (Ps. xxxvi. 8).'],
  [u'<span>\u05d9\u05d4\u05d2\u05d4</span> <i>He roareth.</i> It is the same in meaning as <span>\u05d9\u05e9\u05d0\u05d2</span>. <span>\u05d9\u05e7\u05e8\u05d0 \u05e2\u05dc\u05d9\u05d5 \u05de\u05dc\u05d0 \u05e8\u05e2\u05d9\u05dd \u05d0\u05e9\u05e8</span> <i>When all</i><sup>8</sup><i class="footnote">A. V., \u201cA multitude of.\u201d</i> <i>shepherds are called,</i> one by the other, to join in the fight against the lion. <span>\u05de\u05dc\u05d0</span> \u201cThe full number,\u201d \u201call of them,\u201d that not one shepherd shall fail to come. <span>\u05dc\u05d0 \u05d9\u05e2\u05e0\u05d4</span> <i>He will not abase himself.</i> Root <span>\u05e2\u05e0\u05d4</span> \u201cto be poor.\u201d Comp. <span>\u05e2\u05e0\u05d9</span> \u201cpoor\u201d (Deut. xxiv. 12); <span>\u05dc\u05e2\u05e0\u05d5\u05ea</span> \u201cto be humble\u201d (Ex. x. 3); <span>\u05d9\u05e2\u05e0\u05d4</span> \u201cshall be brought low\u201d (xxv. 5). <i>So shall the Lord of hosts come down,</i> etc. The angel coming down to smite the Assyrian army is meant.'],
  [u'<span>\u05db\u05e6\u05e4\u05e8\u05d9\u05dd</span> <i>As birds</i>. This noun is feminine, although it has the plural termination <span>\u05be\u05b4\u05d9\u05dd</span> (comp. <span>\u05e4\u05d9\u05dc\u05d2\u05e9\u05d9\u05dd</span> \u201cconcubines,\u201d signifying exclusively a female being, and still with the masculine termination); it is therefore followed by the feminine form <span>\u05e2\u05e4\u05d5\u05ea</span> \u201cflying.\u201d <span>\u05e2\u05e4\u05d5\u05ea</span> is a participle. Comp. <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\ufb35\u05ea</span> \u201crunning and returning\u201d (Ez. i. 14).<sup>9</sup><i class="footnote">The Hebrew text has <span>\u05e8\u05e6\u05d5\u05ea \u05e0\u05e9\u05d1\u05d5\u05ea</span>; this seems to be a corruption of <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span>, (the reading of the Br. Mus. MS.); but this phrase is not found in the Bible; we must, therefore, either suggest another reading, perhaps <span>\u05e0\u05e9\u05de\u05d5\u05ea \u05d0\u05e8\u05e6\u05d5\u05ea</span>, \u201ccountries that are desolate,\u201d (Ez. xxx. 7), and explain the quotation as a proof of the correctness of the use of the participle as an adjective, or suppose that I. E. read <span>\u05e8\u05e6\u05d5\u05ea \u05d5\u05e9\u05d1\u05d5\u05ea</span> (Ez. i. 14), instead of <span>\u05e8\u05e6\u05d5\u05d0 \u05d5\u05e9\u05d5\u05d1</span> of our editions.</i> <span>\u05d9\u05d2\u05df</span> <i>He will cover</i>.<sup>10</sup><i class="footnote">A.V., \u201cWill defend.\u201d\u2014Root <span>\u05d2\u05e0\u05df</span> \u201cto cover,\u201d \u201cto protect.\u201d</i> Comp. <span>\u05de\u05d2\u05df</span> \u201cshield\u201d (Gen. xv. 1). As the birds cover with their wings their young ones, in order to protect them, so will the Lord, etc. <span>\u05d5\u05b0\u05d4\u05b4\u05e6\u05b4\u05bc\u05d9\u05dc</span> <i>And to deliver</i>.<sup>11</sup><i class="footnote">A.V., \u201cHe will deliver.\u201d</i> Although there is a Hirek under the <span>\u05d4</span>, it is nevertheless infinitive.<sup>12</sup><i class="footnote">The regular form is <span>\u05d5\u05b0\u05d4\u05b7\u05e6\u05b5\u05bc\u05dc</span>. The same remark is to be applied to <span>\u05d5\u05b0\u05d4\u05b4\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span> instead of <span>\u05d5\u05b0\u05d4\u05b7\u05de\u05b0\u05dc\u05b4\u05d9\u05d8</span></i> <span>\u05e4\u05e1\u05d5\u05d7</span> <i>To pass over</i>. Comp. <span>\u05d5\u05e4\u05e1\u05d7</span> \u201cand he will pass over\u201d (Ex. xii. 23).'],
  [u'<i>Turn ye unto him,</i> etc. The prophet, addressing Israel, says: \u201cReturn, ye Israelites, to God, from whom you have deeply revolted.\u201d <span>\u05e1\u05e8\u05d4</span> is derived from <span>\u05e1\u05e8\u05e8</span> to \u201crevolt.\u201d Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18).'],
  [u'<i>Your hands.</i> Your workmen. <span>\u05d7\u05d8\u05d0</span> <i>For a sin;</i> for a sin <i>\u03ba\u03b1\u03c4 \u1f10\u03be\u03bf\u03c7\u1f75\u03bd,</i> a sin that surpasses all others.'],
  [u'<i>With a sword, not of a mighty man</i>, but with the drawn sword of an angel. \u201cThe sword\u201d is a figurative expression. <i>And his young men</i> that will have escaped <i>shall be discomfited</i>, shall be overtaken on the ways in which they try to flee.'],
  [u'<i>And he shall pass by his stronghold,</i> etc.<sup>13</sup><i class="footnote">A. V., \u201cAnd he shall pass over to his stronghold.\u201d</i> He will go beyond his stronghold at the border of his kingdom, for his great fear; he will flee, and not rely on his strongholds. <i>And his princes</i>, etc. His princes that will have escaped, or will remain in the land, will be afraid of every ensign which they will see. <i>Fire, furnace</i>. By these names the altar in Jerusalem is meant; or they are used figuratively,<sup>14</sup><i class="footnote">Signifying the approaching divine punishment.</i> like \u201cAnd the flame of consuming fire\u201d (xxix. 6).<sup>15</sup><i class="footnote">Comp. I. E., ad locum.</i>']],
 [[u'<i>Behold a king shall reign</i>, etc. This refers to Hezekiah and his princes, the firm establishment of whose government is promised. <span>\u05d5\u05dc\u05e9\u05e8\u05d9\u05dd</span> <i>And princes</i>. The <span>\u05dc</span> has no meaning as far as I know. Comp. <span>\u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> <span>(1 Chr. iii. 2)</span>, <span>\u05dc\u05de\u05df</span> (Ex. ix. 18).<sup>1</sup><i class="footnote">Comp. Sepher Harikmah, c. 6: <span>\u05dc</span> is used sometimes to indicate the subject; <i>e.g.,</i> Is. xxxi. 1; 1 Sam. xv. 22; Deut. xxiv. 5; 1 Chr. xxix. 6; Ezr. i. 5; Gen. i. 15; or the predicate, <i>e.g.,</i> 1 Chr. i. 13; xxi. 12; 2 Chr. iii. 12; v. 12; Jer. xxx. 12, 15.</i>'],
  [u'<span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span> <i>And a man shall be.</i> Either every one of the officers of Hezekiah, or Hezekiah himself is meant. <span>\u05de\u05d7\u05d1\u05d0</span> <i>Hiding place.</i> Participle Hiphil. <span>\u05d1\u05e6\u05d9\u05d5\u05df</span> <i>In a dry place</i>. Comp. <span>\u05e6\u05d9\u05d4</span> \u201cdry\u201d (xli. 18). <span>\u05e2\u05d9\u05e4\u05d4</span> <i>Thirsty</i>.<sup>2</sup><i class="footnote">A.V., \u201cWeary;\u201d but Ps. cxliii. 6, \u201cThirsty.\u201d</i> Comp. Ps. cxliii.\u2014The verse may also be explained thus:<sup>3</sup><i class="footnote"><span>\u05d0\u05d5</span> \u201cor,\u201d <span>\u05d5\u05d9\u05ea\u05db\u05df</span> \u201cit may be explained,\u201d or a similar phrase, introducing a new explanation, is omitted in the Hebrew text before <span>\u05d5\u05d4\u05d9\u05d4 \u05d0\u05d9\u05e9</span>. As the continuation of the first or second explanation, this remark would certainly be superfluous, and a mere tautology.</i> \u201cAnd Judah shall be like one who sitteth in a hiding-place from the wind,\u201d etc.'],
  [u'<span>\u05ea\u05e9\u05e2\u05d9\u05e0\u05d4</span> <i>Shall be dim.</i> Root <span>\u05e9\u05e2\u05e2</span>. Comp. <span>\u05d4\u05e9\u05e2</span> \u201cShut\u201d<sup>4</sup><i class="footnote">Lit., \u201ccause to be dim.\u201d</i> (vi. 10).'],
  [u'<span>\u05e0\u05de\u05d4\u05e8\u05d9\u05dd</span> <i>The rash.</i> Hasty in a foolish way. It is derived from <span>\u05de\u05d4\u05e8</span> \u201cto be hasty. <span>\u05e2\u05dc\u05d2\u05d9\u05dd</span> <i>The stammerers</i>. Hap. leg.; in Arabic it means \u201cslaves.\u201d<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nmhpadM9IoYwiLk5OAPA8kn++g/bTTTQf/9k=\n"> \u201cBarbarous;\u201d Freytag, Lex. Arab.</i> It is contrasted with \u201cto speak plainly\u201d <span>\u05e6\u05d7\u05d5\u05ea .(\u05d3\u05d1\u05e8 \u05e6\u05d7\u05d5\u05ea)</span> <i>Pure words.</i> Supply <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords;\u201d for <span>\u05e6\u05d7\u05d5\u05ea</span> is an adj., in form and meaning like <span>\u05d6\u05db\u05d5\u05ea</span>.<span><sup>6</sup><i class="footnote">The singular of these adjectives is <span>\u05d6\u05da</span> and <span>\u05e6\u05d7</span> \u201cpure,\u201d of the root <span>\u05d6\u05db\u05da</span> and <span>\u05e6\u05d7\u05d7</span>.</i></span>'],
  [u'<span>\u05e0\u05d1\u05dc</span> <i>The vile person.</i> Comp. <span>\u05e0\u05d5\u05d1\u05dc\u05ea</span> \u201cfading\u201d<sup>7</sup><i class="footnote">The oak is said to be \u201cfading,\u201d on account of its losing its foliage and remaining without fruit and leafless; so <span>\u05e0\u05d1\u05dc</span> \u201cthe vile person,\u201d is without good actions, yielding no benefit to his fellow-men.</i> (i. 30). <span>\u05db\u05d9\u05dc\u05d9</span> The opposite of <span>\u05e9\u05d5\u05e2</span> .<span>\u05e9\u05d5\u05e2</span> <i>Bountiful.</i> A noble person, whose hands are loose, ready to give, and not closed. Comp. <span>\u05d5\u05e9\u05d5\u05e2</span> \u201cand turning.\u201d<sup>8</sup><i class="footnote">This quotation is to prove that the two roots <span>\u05e9\u05d5\u05e2</span> and <span>\u05e9\u05e2\u05d4</span> are equivalent in meaning: to loosen, to be or to make ready, to move forward, to turn, to look, to trust. <span>\u05e9\u05d5\u05e2</span> is therefore explained by I. E. to be a person whose hands are loose or open, ready to give whenever opportunity is offered.\u2014Rashi likewise derives <span>\u05e9\u05d5\u05e2</span> from <span>\u05e9\u05e2\u05d4 \u2550 \u05e9\u05d5\u05e2</span> \u201cto turn,\u201d but in a more simple and natural way; \u201ca man to whom the eyes of the people are turned for assistance.\u201d</i> Adopting a sort of homiletic explanation, <span>\u05db\u05d9\u05dc\u05d9</span> may be said to be composed of two words, <span>\u05db\u05d9 \u05dc\u05d9</span> \u201cfor it belongs to me;\u201d for he says, <span>\u05e9\u05dc\u05d9 \u05e9\u05dc\u05d9</span> \u201cwhat is mine shall remain mine\u201d<sup>9</sup><i class="footnote">This is there declared to be <span>\u05de\u05d3\u05ea \u05e1\u05d3\u05d5\u05dd</span> the principle of the Sodomites.</i> (Aboth v. 13).'],
  [u'<i>For the vile person,</i> etc. This refers to the officers of Ahaz. <span>\u05ea\u05d5\u05e2\u05d4</span> <i>Error.</i> It is a noun; the forms of nouns are manifold.<sup>10</sup><i class="footnote">There is hardly any occasion for this remark. We find, except <span>\u05ea\u05e2\u05ea\u05d5\u05e2\u05d9\u05dd</span> \u201cerrors\u201d (Jer. x. 5), no other noun of this root in the Bible; in the post-biblical literature, however, we meet with <span>\u05d8\u05e2\u05d5\u05ea</span> and <span>\u05ea\u05e2\u05d5\u05ea</span> \u201cerror.\u201d</i>'],
  [u'<i>The instruments also</i>, etc. The instruments of justice; for the officers were judges, whose principle was to arrest judgment.'],
  [u'<i>But the liberal.</i> Hezekiah and his officers, of whom it was said, \u201cAnd princes shall rule in judgment.\u201d'],
  [u'<i>Ye daughters.</i> According to some the towns, which are like the daughters of the metropolis Samaria.'],
  [u'<span>\u05e9\u05e0\u05d4 \u05e2\u05dc \u05e9\u05e0\u05d4 \u2550 \u05d9\u05de\u05d9\u05dd \u05e2\u05dc \u05e9\u05e0\u05d4</span>. \u201cYear after year.\u201d <span>\u05e8\u05d2\u05d6\u05e0\u05d4 \u2550 <sup>11</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05d2\u05d6\u05d4</span> (as in the next verse), instead of <span>\u05ea\u05e8\u05d2\u05d6\u05e0\u05d4</span>; for <span>\u05e8\u05d2\u05d6\u05d4</span> is mentioned again by him, and instead of commenting on it, he refers to the explanation given before; it is therefore impossible to suggest that this remark on <span>\u05e8\u05d2\u05d6\u05d4</span> has been dislocated from its proper place by the carelessness of some copyist.</i>\u05e8\u05d2\u05d6\u05d4</span> <i>Be troubled.</i> The opinion of the Nagid<sup>12</sup><i class="footnote">R. Samuel, the Prince, several times mentioned by I. E. See Introd. to Moznaim, and Zahoth, On the secondary conjugations.</i> is, that <span>\u05e8\u05e0\u05d6\u05d4</span> is imperative, referring to the feminine <span>\u05d1\u05d8\u05d7\u05d5\u05ea</span>, although it has a masculine termination; according to R. Moses Hakkohen it is infinitive. <i>The gathering</i> of the increase <i>shall not come</i>. Repetition of the same idea.<sup>13</sup><i class="footnote">As contained in the words, \u201cthe vintage shall fail.\u201d</i>'],
  [u'<span>\u05d7\u05e8\u05d3\u05d5</span> <i>Tremble.</i> Imperative masculine. Comp. <span>\u05ea\u05e2\u05d9\u05e8\u05d5</span> \u201cye stir\u201d (Song ii. 7); <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye find\u201d (Ib. v. 8). It may be considered as an elliptical expression.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> <span>\u05e8\u05d2\u05d6\u05d4</span> I have explained this word already. <span>\u05e4\u05e9\u05d5\u05d8\u05d4 \u05d5\u05e2\u05e8\u05d4</span> <i>Strip you and make you bare.</i> These words are to be explained in the same way.<sup>15</sup><i class="footnote">As <span>\u05e8\u05d2\u05d6\u05d4</span> has been explained, namely as imperatives or infinitives.</i> <span>\u05d5\u05e2\u05e8\u05d4</span> <i>And make you bare.</i> Comp. <span>\u05e2\u05e8\u05d9\u05d4</span> \u201cnaked\u201d (Ez. xvi. 7). <span>\u05e2\u05e8\u05d9\u05d4 \u05ea\u05e2\u05d5\u05e8</span> \u201cThy bow will be made quite naked\u201d (Hab. iii. 9). I think that \u201cwomen,\u201d \u201cdaughters\u201d (ver. 9), are to be taken literally.'],
  [u'<span>\u05e1\u05d5\u05e4\u05d3\u05d9\u05dd</span> <i>They shall lament.</i> <span>\u05db\u05dc</span> \u201call\u201d is to be supplied.<sup>14</sup><i class="footnote">The use of the imperative plural masculine instead of the feminine is called by I. E. <span>\u05d3\u05e8\u05da \u05e7\u05e6\u05e8\u05d4</span> \u201cellipsis,\u201d since the feminine requires the addition of two letters <span>\u05e0\u05b8\u05d4</span> the masculine only <span>\ufb35</span>; but the use of the termination <span>\u05be\u05b4\u05d9\u05dd</span> instead of the feminine <span>\ufb4b\u05ea</span> (next verse), is explained by supplying the word <span>\u05db\u05c2\u05dc</span> \u201call,\u201d which is masculine singular in form, but plural in meaning.</i> Comp. <span>\u05d5\u05db\u05dc \u05d4\u05e0\u05e9\u05d9\u05dd \u05d9\u05ea\u05e0\u05d5</span> \u201cand all women shall give.\u201d (Est. i. 20).'],
  [u'<i>My people.</i> The people of Samaria. <span>\u05e7\u05d5\u05e5 \u05e9\u05de\u05d9\u05e8</span> <i>Thorns, briers.</i> Asyndeton. Comp. <span>\u05d0\u05d3\u05dd \u05e9\u05ea \u05d0\u05e0\u05d5\u05e9</span> <span>(1 Chr. i. 1)</span>. <i>Yea, upon all the houses of joy in the joyous city.</i> Supply \u201cthorns shall come up.\u201d'],
  [u'<i>The palace</i> of the king. <span>\u05e0\u05d8\u05e9</span>, <i>shall be forsaken</i>; <span>\u05e2\u05d6\u05d1</span>, <i>shall be left.</i> Pual.<sup>16</sup><i class="footnote">Instead of <span>\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05e7\u05dc \u05e9\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> is to be read <span>\u05e0\u05bb\u05d8\u05b8\u05bc\u05e9\u05c1 .\u05de\u05d4\u05d1\u05e0\u05d9\u05df \u05d4\u05db\u05d1\u05d3 \u05e9\u05c1\u05dc\u05d0 \u05d5\u05d2\u05d5\u05f3</span> and <span>\u05e2\u05bb\u05d6\u05b8\u05bc\u05d1</span> are participles of the Pual, the prefix <span>\u05de</span> having been dropped. See Zahoth, On the secondary conjugations (<span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd \u05d4\u05e0\u05dc\u05e7\u05d7\u05d9\u05dd \u05de\u05d0\u05d7\u05e8\u05d9\u05dd</span>). I. E. rejects the opinion of R. Moses Hakkohen, who says that forms like <span>\u05dc\u05bb\ufb47\u05b7\u05d7</span> are sometimes derived from the Kal, namely, when the Piel of that verb is not found in Scripture.</i> <span>\u05e2\u05d5\u05e4\u05dc</span> An elevated place.<sup>17</sup><i class="footnote">A. V., \u201cThe forts.\u201d</i> Comp. <span>\u05d5\u05d9\u05e2\u05e4\u05d9\u05dc\u05d5</span> \u201cand they ascended.\u201d<sup>18</sup><i class="footnote">A. V. \u201cThey presumed.\u201d</i> <span>\u05d5\u05d1\u05d7\u05df</span> <i>And tower.</i> Comp. <span>\u05d1\u05d7\u05d5\u05e0\u05d9\u05d5</span> \u201chis towers.\u201d (xxiii. 13). <span>\u05d4\u05d9\u05d5 \u05de\u05e2\u05e8\u05d5\u05ea\u2550 \u05d4\u05d9\u05d4 \u05d1\u05e2\u05d3 \u05de\u05e2\u05e8\u05d5\u05ea</span> \u201cshall become dens.\u201d'],
  [u'<span>\u05d9\u05e2\u05e8\u05d4</span> <i>Be poured.</i> Niphal. <span>\u05e2\u05d3 \u05d9\u05e2\u05e8\u05d4 \u05e2\u05dc\u05d9\u05e0\u05d5 \u05e8\u05d5\u05d7</span> Until the decreed evil, the approach of the King of Assyria to the land of Judah, be poured upon us. <span>\u05e8\u05d5\u05d7</span> signifies here \u201cthe divine decree.\u201d <i>And the plain</i><sup>19</sup><i class="footnote">A. V., \u201cWilderness.\u201d\u2014According to I. E., <span>\u05de\u05d3\u05d1\u05e8</span> signifies here a plain, used for a corn-field; in the similar phrase (xxix. 17), it is replaced by \u201cLebanon,\u201d which is said to be more fruitful than Karmel, in the same measure as Karmel is superior to the \u201cforest\u201d (<span>\u05d9\u05e2\u05e8</span>). The original meaning of <span>\u05de\u05d3\u05d1\u05e8</span> is in fact \u201cpasture,\u201d whither the flock is driven (<span>\u05d3\u05d1\u05e8</span> \u201cto drive\u201d). See Gesen. Lex. Hebr.</i>, that is cultivated, will be <i>like Karmel</i>,<sup>20</sup><i class="footnote">A. V., \u201cFruitful field.\u201d</i> <i>and Karmel,</i> etc. Comp. xxix. 17.'],
  [u'<i>Then judgment shall dwell</i>, etc. God will punish those that forsake him.'],
  [u'<i>And the work of righteousness shall be peace,</i> as in the time of Hezekiah. Comp. \u201cAnd peace without end\u201d (ix. 6)<sup>21</sup><i class="footnote">The passage quoted refers, according to I. E., to King Hezekiah; according to others, to Messiah.</i> Some explain ver. 15 sqq. as a blessing.<sup>22</sup><i class="footnote">Comp. Targum Jonathan ad locum.</i>'],
  [u'<i>My people.</i> Judah.'],
  [u'<span>\u05d5\u05d1\u05e8\u05d3</span> <i>When it shall hail.</i> The Pathah under <span>\u05e8</span> proves that the word is a verb; comp. <span>\u05e2\u05e9\u05df</span> \u201cit smoked\u201d (Ex. xix. 18). <i>When it shall hail, coming down on the forest.</i> When the hailstones will come down, they will come down on the forest, not on the fields. <i>The city shall be low</i>, shall be like a wide plain without walls<sup>23</sup><i class="footnote">In time of war the people used to retire to the mountains, where they lived in forts and fortresses, and were thus enabled to resist the attack of the invading army; but as soon as the danger was over the people scattered again over the valleys and plains, to live in villages and open towns, where they could with greater ease devote themselves to their usual pursuits.</i>.'],
  [u'<i>Beside all waters</i>, that shall come<sup>24</sup><i class="footnote">Beside the water, that is, after the rain, that will cause the seed to grow and to prosper.</i>. <i>That send forth the feet of the ox and the ass.</i> Comp. xxx. 24; all these chapters from xxiv.\u2014xxxvi. form one continuous prophecy.']],
 [[u'<span>\u05d4\u05d5\u05d9</span> <i>Ho!</i><sup>1</sup><i class="footnote">See c. i., note 13.</i> Interjection of calling. The prophet addresses Assyria. <span>\u05db\u05d4\u05ea\u05de\u05da \u05e9\u05d5\u05d3\u05d3</span> when thou shalt have finished spoiling. <span>\u05db\u05d4\u05e0\u05dc\u05d5\u05ea\u05da \u2550 \u05db\u05e0\u05dc\u05d5\u05ea\u05da</span> <i>When thou shalt have finished</i>.<sup>2</sup><i class="footnote">A. V., \u201cWhen thou shalt cease to spoil.\u201d \u201cWhen thou shalt make an end.\u201d</i> Of the same root is <span>\u05de\u05e0\u05dc\u05dd</span> \u201cthe perfection thereof\u201d (Job. xv. 29).'],
  [u'<i>O Lord</i>, etc. This was to be the prayer of the righteous at the time of the invasion of the Assyrian king; the prayer is given here as a prophecy. <i>Their arm</i>. The arm of the soldiers.'],
  [u'<i>The tumult</i> of Assyria. <span>\u05de\u05e8\u05de\u05de\u05ea\u05da</span> <i>By Thy honour</i>.<sup>3</sup><i class="footnote">A. V., \u201cAt the lifting up of thyself.\u201d</i> The honour which Thou hast given him.'],
  [u'<i>Your spoil</i>. Those of you that have become a spoil of the nations; the possessive pronoun \u201cyour\u201d refers to the Israelites, of whom the king of Assyria carried a part away into captivity.<sup>4</sup><i class="footnote">The possessive pronoun \u201cyour\u201d has here the same meaning as the partitive genitive.</i> <span>\u05d2\u05d1\u05d9\u05dd</span> <i>Locusts</i>. Comp. <span>\u05d2\u05d5\u05d1\u05d0</span> in Chaldee, meaning the same as <span>\u05d0\u05e8\u05d1\u05d4</span> \u201clocusts\u201d in Hebrew. <span>\u05e9\u05d5\u05e7\u05e7</span> <i>Gathering</i>.<sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cShall he run.\u201d \u201cThey shall jostle.\u201d</i> Some think that <span>\u05de\u05e9\u05e7</span> \u201cthe steward\u201d (Gen. xv. 2) is of the same root. I compare it rather with <span>\u05d9\u05e9\u05ea\u05e7\u05e9\u05e7\u05d5\u05df</span> \u201cthey gather themselves\u201d (Nah. ii. 5), which expression is likewise used of locusts.'],
  [u'<i>The Lord</i>, etc. The divine glory, that revealeth itself in Zion.<sup>6</sup><i class="footnote">This remark is introduced to explain the anthropomorphism, because in reality the Lord cannot be exalted.</i>'],
  [u'<i>Thy times.</i> The pronoun refers to Judah. <span>\u05d7\u05db\u05de\u05ea</span> <i>The wisdom of.</i> Some noun must be supplied.<sup>7</sup><i class="footnote">The form <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b7\u05ea</span> instead of <span>\u05d7\u05b8\u05db\u05b0\u05de\u05b8\u05d4</span> is perhaps caused by a kind of attraction of the similar form <span>\u05d3\u05b7\u05e2\u05b7\u05ea</span> which is often used in the absolute state.</i> <i>His treasure</i>. The treasure of strength of salvation.'],
  [u'<span>\u05d0\u05e8\u05d0\u05dc\u05dd</span> According to some \u201ctheir altar;\u201d comp. <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> (xxix. 1); if this were correct, we should have to supply <span>\u05e2\u05dc</span> \u201cfor,\u201d but this explanation is not in accord with the whole context of the chapter. Others say, that <span>\u05d0\u05e8\u05d0\u05d4 \u05dc\u05d4\u05dd \u2550 \u05d0\u05e8\u05d0\u05dc\u05dd</span> \u201cI shall see them;\u201d this is not probable. I think that it means \u201ctheir messenger,\u201d as we may infer from \u201cthe ambassadors of peace\u201d in the second half of the verse. Comp. 2 Sam. xxiii. 20.<sup>8</sup><i class="footnote">This proof, based upon 2) <span>\u05d0\u05e8\u05d9\u05d0\u05dc</span> Sam. xxiii. 20), is not convincing, since the plural would be required, if it were, as I. E. believes, a common noun, meaning \u201cmessenger.\u201d</i>\u2014All the messengers of the nations, that are desirous of peace, will weep when Assyria has dominion.'],
  [u'<i>The highways lie waste.</i> For the king of Assyria will not be faithful to his treaties with other nations. <i>He regardeth no man</i>. He does not esteem any person to be worth anything in comparison with himself.'],
  [u'<span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> <i>The earth mourneth and languisheth.</i> <span>\u05d0\u05e8\u05e5</span> is sometimes used as a masculine noun; comp. ix. 18. This phrase<sup>9</sup><i class="footnote"><span>\u05d0\u05d1\u05dc \u05d0\u05de\u05dc\u05dc\u05d4 \u05d0\u05e8\u05e5</span> both <span>\u05d0\u05d1\u05dc</span> as well as <span>\u05d0\u05de\u05dc\u05dc\u05d4</span> are predicates to <span>\u05d0\u05e8\u05e5</span>; nevertheless the first is masculine, the second feminine.</i> overthrows the rule laid down by R. Moses Hakkohen (Job xx. 26), that words which can be used both as masculine and feminine nouns, cannot be joined with a feminine attribute, after having been joined with a masculine one in the same phrase. <span><sup>10</sup><i class="footnote">The Hebrew text has <span>\u05dc\u05e9\u05d5\u05df</span>; this gives no sense, and is evidently a corruption of <span>\u05dc\u05d1\u05e0\u05d5\u05df</span>.<br>11 A. V., \u201cLebanon is ashamed.\u201d</i></span><span>\u05dc\u05d1\u05e0\u05d5\u05df \u05d4\u05d7\u05e4\u05d9\u05e8</span> \u201cHe\u2014the king of Assyria\u2014put the Lebanon to shame.\u201d <span>\u05d4\u05d7\u05e4\u05d9\u05e8</span> is transitive. <span>\u05e7\u05de\u05dc</span> Till it was hewn down. <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> <i>Sharon.</i> Comp. Song ii. 1. <span>\u05d5\u05e0\u05e2\u05e8 \u05d1\u05e9\u05df \u05d5\u05db\u05e8\u05de\u05dc</span> <i>And Bashan and Karmel shake off.</i> Comp. <span>\u05e0\u05e2\u05d5\u05e8</span> \u201cshaken\u201d (Neh. v. 13).'],
  [u'<i>Now,</i> that he has already destroyed too much, <i>will I rise.</i> <span>\u05d0\u05ea\u05e8\u05d5\u05de\u05dd\u2550 \u05d0\u05e8\u05d5\u05de\u05dd</span> <i>will I be exalted.</i> It is Hithpael; the <span>\u05e8</span> should have a Dagesh<sup>12</sup><i class="footnote">The <span>\u05e8</span> being subject to the same rule as the gutturals, with regard to the Dagesh, its reduplication is replaced by the change of the short vowel (Segol) into a long one (Zere).</i> to compensate for the omission of the <span>\u05ea</span>, as the <span>\u05e0</span> of <span>\u05d0\u05b6\u05e0\u05bc\u05b8\u05e9\u05c2\u05b5\u05d0</span> has.<sup>13</sup><i class="footnote">To compensate for the omission of the <span>\u05d0\u05b6\u05e0\u05b0\u05e0\u05b8\u05e9\u05b5\u05c2\u05d0 \u2550 \u05d0\u05b6\u05e0\u05b8\u05bc\u05e9\u05b5\u05c2\u05d0 ;\u05e0</span>.</i>'],
  [u'<i>Ye shall conceive</i>. Assyria is addressed. <span>\u05d7\u05e9\u05e9</span> <i>Chaff.</i> The word has the same meaning in Arabic. <span>\u05e8\u05d5\u05d7\u05db\u05dd \u05d0\u05e9 \u05ea\u05d0\u05db\u05dc\u05db\u05dd</span> According to some: \u201cYour breath, as fire, shall devour you.\u201d It is more correctly considered as the continuation of the preceding figure of the \u201cchaff\u201d and \u201cstubble:\u201d \u201cYour wind, will not lift you up,<sup>14</sup><i class="footnote">The wind, which will blow for you, will not raise you, as it raises chaff and stubble.</i> but, like fire, utterly destroy you.\u201d'],
  [u'<i>As the burnings of lime.</i> As if they were burnt by lime.\u2014This refers to the sudden destruction of the Assyrian army through the angel, as is the case with the next simile \u201cas thorns cut off, which are burnt<sup>15</sup><i class="footnote">A. V., \u201cShall they be burnt.\u201d</i> in the fire.\u201d'],
  [u'<i>Ye, that are near</i>. The Israelites are addressed, as may be inferred from the next verse, \u201cThe sinners <i>in Zion\u201d</i> etc.'],
  [u'<i>The sinners in Zion are afraid</i>. They will be afraid of the Lord, when they see His power displayed in the destruction of the Assyrian army; then will they say: \u201c<i>Who among us shall dwell with the devouring fire,\u201d</i> with the Lord, who is like the devouring fire, that is, in Zion, where the divine glory manifests itself. The prophet replies:'],
  [u'<i>He that walketh</i>, etc. <span>\u05d1\u05e6\u05d3\u05e7\u05d5\u05ea \u2550 \u05e6\u05d3\u05e7\u05d5\u05ea</span> In righteousness. <span>\u05d0\u05d5\u05d8\u05dd</span> <i>That stoppeth</i>. Comp. <span>\u05d9\u05d0\u05d8\u05dd</span> \u201cthat stoppeth\u201d (Ps. lviii. 5); although the two words are of two different conjugations.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i><sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05e6\u05dd</span> is Kal, <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> Piel of <span>\u05d0\u05d5\u05d8\u05dd ;\u05e2\u05e6\u05dd</span> Kal, <span>\u05d9\u05d0\u05d8\u05dd</span> Hiphil of <span>\u05d0\u05d8\u05dd</span>.</i> <span>\u05d5\u05e2\u05d5\u05e6\u05dd</span> <i>And shutteth.</i> Comp. <span>\u05d5\u05d9\u05e2\u05e6\u05dd</span> \u201cand he shut,\u201d though not of the same conjugation.'],
  [u'<i>He,</i> who does all this, <i>shall dwell on high</i>, etc., shall dwell in Zion in safety, as if he dwelt, etc. <span>\u05dc\u05d7\u05de\u05d5 \u05e0\u05ea\u05df</span> <i>His bread,</i> bread, sufficient for his sustenance, <i>shall be given him.</i> <span>\u05e0\u05d0\u05de\u05e0\u05d9\u05dd</span> <i>Sure.</i> Lit. \u201cfaithful.\u201d The water will not deceive his hope, will not fail. He will dwell in peace and be satisfied.'],
  [u'<i>Thine eyes shall see the king,</i> etc. The prophet brings these words back to the memory of Judah;<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0 \u05db\u05d0\u05d5\u05de\u05e8 \u05d9\u05d6\u05db\u05d5\u05e8 \u05d9\u05d4\u05d5\u05d3\u05d4</span> lit., \u201cThese are the words of the prophet, as if he said, that Judah should remember.\u201d The remark of I. E. on ver. 15 begins likewise with the phrase <span>\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cthese are the words of the prophet.\u201d This introduction is there an essential part of the explanation, since part of the preceding verse was assigned to the people; but this verse does not require an introduction of this kind. A comparison of this remark with <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> (ver. 18) leads to the suggestion, that instead of <span>\u05d4\u05e0\u05d1\u05d9\u05d0</span> another word, signifying \u201cthe messenger,\u201d or \u201cthe officer,\u201d is to be read, as, <i>e.g.,</i> <span>\u05d4\u05e1\u05d5\u05e4\u05e8</span> \u201cthe secretary,\u201d that wrote down how much each had to contribute, and who was to carry the tribute to the king of Assyria; comp. ver. 18 and 22. The words of this verse were, as distinctly stated by I. E., addressed to Judah by the Assyrian officers.</i> when the messengers of the king of Assyria came for the tribute, and Hezekiah, after having delivered up all the treasures of the temple, imposed besides a tax on Judah for that purpose, they said, \u201cwho of the princes of Hezekiah will come with us, to bring this tribute to the king of Assyria? thine eyes shall see the king in his beauty; they shall behold the land that is far off, the land of Assyria, that is far from Jerusalem.\u201d'],
  [u'<i>Thine heart shall meditate,</i> etc. These are the prophet\u2019s own words.<sup>18</sup><i class="footnote">The words <span>\u05d9\u05d3\u05d1\u05e8 \u05d1\u05e0\u05e4\u05e9\u05d5</span> \u201che speaks his own words,\u201d are contrasted with the introductory phrase of the preceding remark, \u201cThese are the words of the Assyrian officer, which the prophet brings back to the memory of Judah.\u201d</i> <span>\u05e1\u05d5\u05e4\u05e8</span> <i>The scribe</i> who writes down, how much every one shall contribute. <span>\u05e1\u05d5\u05e4\u05e8</span> <i>He that counted.</i> Comp. <span>\u05de\u05e1\u05e4\u05e8</span> \u201cthe number,\u201d <i>He that counted the towers.</i> They taxed even the towers.'],
  [u'<span>\u05e0\u05d5\u05e2\u05d6</span> We cannot say, whether the <span>\u05e0</span> is radical, or the characteristic prefix of the Niphal; the word is hap. leg.; it means \u201ca stranger\u201d or a \u201cstrange man;\u201d to consider <span>\u05dc\u05d5\u05e2\u05d6\u2550\u05e0\u05d5\u05e2\u05d6</span> \u201cspeaking a foreign language,\u201d is incorrect. <span>\u05e0\u05dc\u05e2\u05d2 \u05dc\u05e9\u05d5\u05df</span> <i>Mocked for his tongue.</i><sup>19</sup><i class="footnote">A. V., \u201cOf a stammering tongue.\u201d</i> People usually laugh at a language, which they cannot understand.'],
  [u'<i>Look upon Zion,</i> etc. \u201cWe need not look at the king of Assyria, we should rather look at Zion.\u201d <span>\u05de\u05d5\u05e2\u05d3\u05e0\u05d5</span> It has here its usual meaning: \u201cour solemnities\u201d or \u201cour sanctuary;\u201d comp. <span>\u05de\u05e2\u05d3\u05d9 \u05d0\u05dc</span> \u201cThe synagogues of God\u201d (Ps. lxxiv. 8). <span>\u05db\u05d0\u05d4\u05dc\u2550\u05d0\u05d4\u05dc</span> As a tent.<sup>20</sup><i class="footnote">A. V., \u201cA tabernacle.\u201d</i> <span>\u05d9\u05e6\u05e2\u05df</span> Hap. leg. It means, \u201cshall fall.\u201d<sup>21</sup><i class="footnote">A. V., \u201cShall be taken down.\u201d</i> <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d1\u05dc \u05d9\u05e1\u05e2</span> Not one of the stakes thereof shall ever be removed.<sup>22</sup><i class="footnote">The combination of the singular <span>\u05d9\u05e1\u05e2</span> and the plural <span>\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span> is explained in this remark, by considering <span>\u05d9\u05ea\u05d3 \u05de\u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5 \u2550 \u05d9\u05ea\u05d3\u05d5\u05ea\u05d9\u05d5</span>. See c. ii., note 18.</i> <span>\u05d7\u05d1\u05dc\u05d9\u05d5</span> The cords thereof.'],
  [u'<i>But there</i>, etc. This tent shall not be removed, but God will be there unto us as a stronghold, like a place surrounded by rivers. <span>\u05e0\u05d4\u05e8\u05d9\u05dd \u05d9\u05d0\u05e8\u05d9\u05dd</span> <i>Rivers, streams.</i> Asyndeton; comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201csun, moon\u201d (Hab. iii. 11). <span>\u05d9\u05d3\u05d9\u05dd</span> Space.<sup>23</sup><i class="footnote"><span>\u05e8\u05d7\u05d1\u05d9 \u05d9\u05d3\u05d9\u05dd</span> Wide of space, that is, \u201cspacious,\u201d or \u201cbroad.\u201d</i> <i>A place of broad rivers</i>.<sup>24</sup><i class="footnote">I. E. explains why the plural \u201crivers\u201d is used here.</i> A place surrounded on all sides by rivers, <span>\u05d1\u05dc \u05ea\u05dc\u05da \u05d1\u05d5 \u05d5\u05d2\u05d5\u05f3</span> <i>wherein shall go no,</i> etc.<sup>25</sup><i class="footnote">The incongruity of the singular <span>\u05d1\u05d5</span> with the plural <span>\u05d9\u05d0\u05e8\u05d9\u05dd</span>, to which it refers, is explained in the usual way. See c. ii., note 18.</i> None of the rivers will be passed by any ships with oars; the people will have no cause for fear, either from the sea or from the continent. Thus this verse contrasts with the words \u201cThine heart meditates terror\u201d (ver. 18).'],
  [u'<i>For the Lord is our judge,</i> etc. There will be no judge to say to this person and that \u201cpay so and so much for the tribute,\u201d nor will any scribe write down, who shall go to the king with the tribute; for \u201cthe Lord alone will be our judge, our scribe,<sup>26</sup><i class="footnote">A. V., \u201cLawgiver.\u201d</i> and our king.\u201d'],
  [u'<i>Thy tacklings.</i> The Assyrian army is adressed. <span>\u05e0\u05d8\u05e9\u05d5</span> <i>Are loosed.</i> Comp. <span>\u05d5\u05e0\u05de\u05e9\u05ea\u05d4</span> \u201cthou shalt let it lie still<sup>27</sup><i class="footnote">Lit., \u201cAnd thou shalt let loose of it;\u201d that is, thou shalt not take hold of it, to till it, and to do the usual work therein.</i> (Ex. xxiii. 11). The meaning of this figure is: the ship will go down, and her riches will then be thrown out again by the sea. <span>\u05ea\u05e8\u05e0\u05dd \u05d5\u05d2\u05d5\u05f3 \u05d1\u05dc \u05d9\u05d7\u05d6\u05e7\u05d5 \u05db\u05df</span> They, that is, the sailors, cannot strengthen their mast, nor spread the sail.<sup>28</sup><i class="footnote">A. V., \u201cThey could not well strengthen their mast, they could not spread the sail.\u201d</i> <span>\u05e2\u05d3 \u05e9\u05dc\u05dc</span> <i>The prey of a spoil.</i> Comp. <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> \u201cthe dust of the earth\u201d (Dan. xii. 2).<sup>29</sup><i class="footnote">See c. xxx., note 18.</i> <span>\u05e2\u05d3</span> <i>Spoil.</i> Comp. Gen. xlix. 27. <span>\u05d4\u05e8\u05d1\u05d4 \u2550 \u05de\u05e8\u05d1\u05d4</span> Great. <i>The lame shall take prey</i>. How much more the others!'],
  [u'<i>And the inhabitant</i> of Zion <i>shall not say</i> again, <i>I am sick;</i> for all the people <i>shall</i> be forgiven their iniquity.']],
 [[u'<span>\u05d5\u05de\u05dc\u05d0\u05d4</span> <i>And its fulness</i>;<sup>1</sup><i class="footnote">A. V., \u201cAnd all that is therein.\u201d</i> that is, those beings of which it is full. <span>\u05ea\u05d1\u05dc</span> The inhabited part of the earth.<sup>2</sup><i class="footnote">A. V., \u201cThe world.\u201d According to I. E., <span>\u05d0\u05e8\u05e5</span> is the whole earth; <span>\u05ea\u05d1\u05dc</span> the inhabited part of it.</i> <span>\u05e6\u05d0\u05e6\u05d0\u05d9\u05d4</span> The things that come out of it. It is derived from <span>\u05d9\u05e6\u05d0</span> \u201cto go out.\u201d'],
  [u'<i>For the indignation</i>, etc. All commentators refer this prophecy to the Messianic period, except R. Moses Hakkohen, who says, that Edom was destroyed in the time of the invasion by the Assyrians, and that all these chapters (xxiv\u2014xxxiv) are connected with each other.<sup>3</sup><i class="footnote">Although it is not distinctly mentioned, it may be fairly supposed that Edom was conquered by the Assyrians at the same time when Syria and all the neighbouring countries were occupied by the armies of Assyria.\u2014Edom was conquered and united with Jud\xe6a by John Hyrcanus, 129 <small>B.C.</small></i> <span>\u05e6\u05d1\u05d0\u05dd</span> Their armies.'],
  [u'<span>\u05d1\u05d0\u05e9\u05dd</span> <i>Their stink</i>. It is a noun derived from <span>\u05d1\u05d0\u05e9</span> after the form of <span>\u05e7\u05c2\u05d3\u05b6\u05e9\u05c1</span> \u201choliness.\u201d <span>\u05d5\u05e0\u05de\u05e1\u05d5</span> <i>And shall be melted.</i> Niphal of <span>\u05de\u05e1\u05e1</span> \u201cto melt.\u201d'],
  [u'<i>And all the host of heaven,</i> etc. When the fatal day approaches to man, the sun darkens to him, as it is said in the description of the approaching death (Koh. xii. 2). I think, that by these words the support is to be understood which each nation receives from its representative above; comp. Dan. x. 20.<sup>4</sup><i class="footnote">This is a part of the Kabbalistic theory, which is, in some respects, the development of the Neo-Platonic philosophy; it gives to the material world below its image, its abstract form, above, and attributes to these heavenly images real life and the power to govern the world below. Those images, or ideas, are called \u201cangels,\u201d or \u201cthe princes above,\u201d or by similar names.</i> <span>\u05d5\u05e0\u05de\u05e7\u05d5</span> <i>And shall be dissolved</i>. Niphal of <span>\u05de\u05e7\u05e7</span> \u201cto dissolve.\u201d <span>\u05d5\u05e0\u05d2\u05dc\u05d5</span> <i>And shall be rolled together.</i> Niphal of <span>\u05d2\u05dc\u05dc</span> \u201cto roll;\u201d comp. <span>\u05de\u05d2\u05dc\u05d4</span> \u201croll\u201d (Jer. xxxvi. 28).'],
  [u'<i>For my sword</i>, etc. This verse confirms my remark concerning the heavenly decrees.<sup>5</sup><i class="footnote">That the divine decrees (<span>\u05d2\u05d6\u05e8\u05d5\u05ea</span>) are identical with the first steps taken towards the realisation of the will of the Almighty. It is first carried out above upon the heavenly ideals of the earthly objects, and then below on earth. Comp. I. E. on ix. 7, xvi. 13, and Dan. x. 24.</i> <span>\u05e2\u05dd \u05d7\u05e8\u05de\u05d9</span> <i>The people of my doom</i>.<sup>6</sup><i class="footnote">\u201cUpon the people of my curse.\u201d</i> The people which I desire to see doomed to punishment.'],
  [u'<i>The sword of the Lord.</i> The divine decree. <span>\u05d4\u05d5\u05d3\u05e9\u05e0\u05d4</span> <i>Is made fat.</i> Many think it is a form composed of the Hophal and Hithpael,<sup>7</sup><i class="footnote">The Hophal of <span>\u05e8\u05e9\u05df</span> is <span>\u05d4\u05bb\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Niphal is <span>\u05e0\u05b4\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>; a compound of both could hardly produce the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span>, as we might infer from the Hebrew text: <span>\u05de\u05d5\u05e8\u05db\u05d1\u05ea \u05de\u05d1\u05e0\u05d9\u05df \u05e9\u05dc\u05d0 \u05e0\u05e7\u05e8\u05d0 \u05e9\u05dd \u05e4\u05d5\u05e2\u05dc\u05d5 \u05d5\u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span> \u201ca compound of Hophal and Niphal.\u201d Instead of <span>\u05e0\u05e4\u05e2\u05dc</span> we must read <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>; for the Hithp. of <span>\u05d3\u05e9\u05df</span> is <span>\u05d4\u05b4\u05d3\u05b7\u05bc\u05e9\u05b0\u05bc\u05c1\u05e0\u05b8\u05d4 \u2550 \u05d4\u05b4\u05ea\u05b0\u05d3\u05b7\u05bc\u05e9\u05bc\u05b0\u05c1\u05e0\u05b8\u05d4</span>, the Hophal <span>\u05d4\u05b8\u05d3\u05b0\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> and the form <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> may well be considered as a compound of these two, the Dagesh in <span>\u05d3</span> and the Pathah under it being the traces left of the Hithp., the remainder being the characteristics of the Hophal.</i> but wrongly;<sup>8</sup><i class="footnote">I. E. in Zahoth, On the compound forms, seems to include in this term only such words as can easily be divided into two parts, the one containing properties of the one. form, the other of the second; <span>\u05d4\u05bb\u05d3\u05b7\u05bc\u05e9\u05b0\u05c1\u05e0\u05b8\u05d4</span> which begins and ends with the regular form of the Hophal, is, on account of the irregularity of the middle syllable, called by I. E. an irregular form of the Hophal.</i> it is an irregular form; it is derived from <span>\u05d3\u05e9\u05df</span> \u201cto be fat;\u201d comp. <span>\u05d3\u05e9\u05df</span> \u201cfat\u201d (xxx. 23). <span>\u05db\u05e8\u05d9\u05dd</span> <i>Lambs</i>. Comp. Deut. xxxii. 14. \u2014 The nobles are figuratively called \u201clambs;\u201d comp. <span>\u05d0\u05d9\u05dc\u05d9 \u05de\u05d5\u05d0\u05d1</span> \u201cthe chiefs<sup>9</sup><i class="footnote">Lit.: \u201cthe rams.\u201d</i> of Moab.\u201d <i>Bozrah.</i> According to some it is the name of the town now called Constantinople; this is impossible, because since the foundation of that town, there have not yet elapsed a thousand years;<sup>10</sup><i class="footnote">Constantinople was built in 330, on the site of Byzantium, which was founded about 660 <small>B.C.</small>, long after the death of Isaiah.</i> Bozrah is a province in Edom.<sup>11</sup><i class="footnote">Rashi quotes a passage from the Pesikta, in which it is stated, that Bozrah belonged to Moab, but shared the fate of Edom. Comp. Jer. xlviii. 24. Very probably there were several places of the name Bozrah; since <span>\u05d1\u05e6\u05e8\u05d4</span> is originally an appellative, signifying \u201cstronghold\u201d or \u201ccastle;\u201d there was one Bozrah in Edom, another in Moab.</i>'],
  [u'<i>With them</i>, with the lambs and goats; by \u201cthe unicorns\u201d and \u201cbullocks\u201d the kings of Edom are meant.'],
  [u'<i>For it is the day of the Lord\u2019s vengeance</i>, etc. This verse shows that the prophecy refers to the Messianic period;<sup>12</sup><i class="footnote">It is not clear, how the words of this verse prove its reference to the Messianic period; the inference is perhaps drawn from the circumstance, that no hostilities of the Edomites against the Israelites, which should call for \u201cvengeance and recompences,\u201d are reported in scripture in describing the reign of Hezekiah.</i> some believe, that it was fulfilled already in the time of Nebuchadnezzar, after the conquest of Zion; comp. \u201cThe cup will be passed also to thee\u201d (Lam. iv. 21).<sup>13</sup><i class="footnote">This passage contains only a hope or prayer, and permits no inference as to the time when that hope was realised. It is, however, very probable, that Edom was occupied by the Babylonians in their expeditions against Syria and Egypt, as it had been previously by the Assyrians.</i> <i>The year of recompences.</i> Comp. \u201cThy reward shall return over thine own head\u201d (Obad. 15); these words refer likewise to Edom.'],
  [u'<i>And the streams thereof</i>, etc. This really happened or will happen<sup>14</sup><i class="footnote">If this prophecy refers to the time of Hezekiah, as R. Moses Hakkohen asserts, or to the time of Nebuchadnezzar, as others believe, then it has been fulfilled already; if to the Messianic period, as I. E. seems to assume, it is yet to be fulfilled.</i> in a miraculous way, as some believe; others are of opinion that this verse is to be taken figuratively: \u201cNone will remain there to drink the water, as if it were changed to pitch.\u201d <span>\u05d1\u05d5\u05e2\u05e8\u05d4</span> <i>Burning</i>. This word shows that the <span>\u05ea</span> of <span>\u05d6\u05e4\u05ea</span> is the feminine termination.<sup>15</sup><i class="footnote"><span>\u05d6\u05e4\u05ea</span> is derived from <span>\u05d6\u05d5\u05e3</span>, which, however, is not found in any other form in the Bible.</i>'],
  [u'<i>It shall not be quenched.</i> The fire thereof shall not be quenched. <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> <i>For ever and ever</i>. For periods without end.'],
  [u'<span>\u05e7\u05e4\u05d5\u05d3</span> <i>Hedgehog</i>.<sup>16</sup><i class="footnote">A. V., \u201cBittern.\u201d</i> Well known;<sup>17</sup><i class="footnote">It seems as if I. E. used the word \u201cwell-known\u201d when he was at a loss to substitute another word for it. He derives the word <span>\u05e7\u05e4\u05d5\u05d3</span> from <span>\u05e7\u05e4\u05d3</span> \u201cto fold\u201d or \u201cto roll together\u201d because of its peculiar habit of rolling itself into a ball. See I. E. on xiv. 23.</i> the root of this word is met with in <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> \u201cI have rolled together\u201d (xxxviii. 12).<sup>18</sup><i class="footnote">In his remark on xxxviii. 12, I. E. explains <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> by <span>\u05db\u05e4\u05dc\u05ea\u05d9</span> \u201cI folded together.\u201d</i> <i>And he shall stretch upon it,</i> etc. Lime and stones are materials used by the builder. <span>\u05ea\u05d4\u05d5, \u05d1\u05d4\u05d5</span> <i>Emptiness, confusion</i>. These words are similar in meaning to <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation.\u201d'],
  [u'<span>\u05d7\u05d5\u05e8\u05d9\u05d4</span> <i>The nobles thereof.</i> They are compared with the white colour; the people of the lower class are called \u201cthe black\u201d (Prov. xxii. 29). <span>\u05d9\u05e7\u05e8\u05d0\u05d5</span> <i>They shall be called</i>.<sup>19</sup><i class="footnote">Comp. Chapter ii. Note 5.</i> Lit., They\u2014the people\u2014will call them. <span>\u05dc\u05de\u05dc\u05d5\u05db\u05d4 \u2550 \u05de\u05dc\u05d5\u05db\u05d4</span> \u201cto the kingdom.\u201d <span>\u05d0\u05e4\u05e1</span> Nothing.'],
  [u'<span>\u05d0\u05e8\u05de\u05e0\u05d5\u05ea\u05d9\u05d4</span> <i>Over her palaces</i>.<sup>20</sup><i class="footnote">A. V., \u201cIn her palaces.\u201d</i> The preposition <span>\u05e2\u05dc</span> is to be supplied. <span>\u05d5\u05e2\u05dc\u05ea\u05d4 \u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>And thorns shall come up.</i> Lit., \u201cAnd each of the thorns shall come up.\u201d<sup>21</sup><i class="footnote">Comp. Chapter ii. Note 18.</i> <span>\u05e1\u05d9\u05e8\u05d9\u05dd</span> <i>Thorns.</i> Comp. Koh. vii. 6. <span>\u05e7\u05de\u05d5\u05e9</span> The same. <span>\u05ea\u05e0\u05d9\u05dd</span> <i>Dragons.</i> Comp. Job xxx. 29. <span>\u05d7\u05e6\u05e8 \u2550 \u05d7\u05e6\u05d9\u05e8</span> <i>A court.</i> Comp. <span>\u05d9\u05b8\u05e9\u05b5\u05c2\u05e9\u05c2</span> <span>(2 Chr. xxxvi. 17)</span> <span>\u2550 \u05d9\u05b8\u05e9\u05b4\u05c2\u05d9\u05e9\u05c2</span> (Job xv. 10), \u201cold.\u201d It can also be taken in its usual meaning: \u201cgrass.\u201d<sup>22</sup><i class="footnote">Comp. Ps. civ. 14; Job. viii. 12, etc.</i>'],
  [u'<span>\u05e6\u05d9\u05d9\u05dd</span> <i>The wild beasts of the desert.</i> <span>\u05d0\u05d9\u05d9\u05dd</span> <i>Kites.</i><sup>23</sup><i class="footnote">A. V., \u201cThe wild beasts of the islands.\u201d</i> It is the plural of <span>\u05d0\u05b7\u05d9\u05b8\u05d4</span> (Lev. xi. 14), although it has the masculine termination <span>\u05e9\u05e2\u05d9\u05e8 .\u05be\u05b4\u05d9\u05dd</span> An animal, similar to the wild goat.<sup>24</sup><i class="footnote">A. V., \u201cSatyr.\u201d</i> <span>\u05d4\u05e8\u05d2\u05d9\u05e2\u05d4</span> Shall rest. <span>\u05dc\u05d9\u05dc\u05d9\u05ea</span> <i>The screech owl</i>. A bird that flies abroad by night.'],
  [u'<span>\u05e7\u05e4\u05d5\u05d6</span> <i>The great owl.</i> It is not the same as <span><sup>25</sup><i class="footnote">I. E. frequently states, that he objects to the assumption of an interchange of letters others than <span>\u05d0 \u05d4 \u05d5 \u05d9</span>. Rashi is of opinion that <span>\u05e7\u05e4\u05d5\u05d6</span> and <span>\u05e7\u05e4\u05d3</span> are the same.</i>;\u05e7\u05e4\u05d5\u05d3</span> it is some other bird.<sup>26</sup><i class="footnote">\u201cOther bird\u201d is not quite correct; for <span>\u05e7\u05e4\u05d5\u05d3</span> is explained by I. E. to signify \u201cthe hedgehog;\u201d the word \u201cother\u201d is perhaps used with regard to the birds mentioned ver. 11, and in this same verse (15).</i> <span>\u05d5\u05ea\u05de\u05dc\u05d8</span> <i>And lay.</i> Comp. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> \u201cand she was delivered of a man-child\u201d (lxvi. 7). <span>\u05d5\u05d1\u05e7\u05e2\u05d4</span> <i>And break</i>.<sup>27</sup><i class="footnote">A. V., \u201cShall hatch.\u201d</i> It is the nature of this bird to break its eggs. <span>\u05d5\u05d3\u05d2\u05e8\u05d4</span> <i>And gather</i>. Comp. <span>\u05d3\u05d2\u05e8</span> \u201che gathereth\u201d<sup>28</sup><i class="footnote">A. V., \u201cSitteth on eggs.\u201d</i> (Jer. xvii. 11). <span>\u05d3\u05d9\u05d5\u05ea</span> <i>Vultures.</i> It is the plural of <span>\u05d3\u05b7\u05d9\u05b8\u05d4</span> (Deut. xiv. 13).'],
  [u'<i>Seek ye out of the book of the Lord and read: none of these shall fail</i>, etc. None of the divine decrees, which are written down with the finger of God, shall fail; all of them will be fulfilled in Edom. Or: None of those, for which Edom is said (ver. 13, 14) to become the habitation, shall fail. <i>My mouth.</i> The decrees that come from the mouth of the Lord. <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And its breath</i>,<sup>29</sup><i class="footnote">A. V. \u201cAnd his spirit.\u201d</i> that is, the breath of His mouth. It is a repetition of the same idea.'],
  [u'<span>\u05d7\u05dc\u05e7\u05ea\u05d4</span> <i>Hath divided it.</i> Both subject and object are feminine. <span>\u05d1\u05e7\u05d5</span> <i>By line</i>. With the line of truth.<sup>30</sup><i class="footnote">This remark of I. E. is probably based upon the occurrence of the definite article in <span>\u05d1\u05b7\u05bc\u05e7\u05b8\u05bc\u05d5</span>, lit., \u201cby the line.\u201d</i>']],
 [[u'<span>\u05d9\u05e9\u05e9\u05d5\u05dd</span>. Some think that the preposition <span>\u05d1</span> is omitted, and that <span>\u05d9\u05e9\u05e9\u05d5 \u05d1\u05dd \u2550 \u05d9\u05e9\u05e9\u05d5\u05dd</span> \u201cthey shall be glad for them:\u201d this is not right; for what would be the meaning of <span><sup>1</sup><i class="footnote">The cause of the objection is the absence of any noun to which the pronoun \u201cthem\u201d could refer.</i>\u05d1\u05dd</span>? I think that <span>\u05de</span> is here substituted for the paragogic <span>\u05e0</span>, which is frequently found in verbs. Comp. <span><sup>2</sup><i class="footnote">As to the interchange between <span>\u05de</span> and <span>\u05e0</span>.</i>\u05e4\u05d3\u05d9\u05d5\u05df \u2550 \u05e4\u05b4\u05bc\u05d3\u05b0\u05d9\ufb4b\u05dd</span> \u201credemption\u201d (Num. iii. 19).\u2014\u201cThe land of Edom alone shall be waste; but Palestine shall be the reverse.\u201d According to R. Moses Hakkohen this prophecy refers to the deliverance of Jerusalem.<sup>3</sup><i class="footnote">The difference between the two opinions is, that according to the first, this chapter describes the state of Israel in the time of Messiah; according to the second, the peace and happiness of Judah after the evacuation of Palestine by the Assyrian army, which appears to have taken place after the miraculous defeat of Sennacherib before Jerusalem.</i>'],
  [u'<i>It shall blossom.</i> Palestine or Jerusalem shall blossom. <span>\u05d2\u05d9\u05dc\u05ea \u05dc\u05d1 \u2550 \u05d2\u05d9\u05dc\u05ea</span> \u201cJoy of the heart.\u201d The <span>\u05ea</span> indicates the construct state of the noun. <i>Unto it.</i> Unto the Lebanon, according to some commentators.<sup>4</sup><i class="footnote">The other opinion is, that <span>\u05dc\u05b8\u05d4\u05bc</span> refers to Palestine or Jerusalem, <span>\u05dc\u05d1\u05e0\u05d5\u05df</span> being used as a masculine noun; Comp. xxix. 17.</i> <i>They shall see.</i> The inhabitants of Jerusalem shall see.'],
  [u'<i>Strengthen ye</i>, etc. According to all the commentators except R. Moses Hakkohen, this prophecy refers to the Messianic period; he refers it to the return of the fugitives in the time of Hezekiah, after the death of the king of Assyria. <i>Confirm the feeble knees</i>, that they be able to walk.'],
  [u'<i>To them that are of a fearful heart.</i> To those that do not believe that such a miracle could happen. <i>With vengeance</i> against Edom or Assyria.<sup>5</sup><i class="footnote">Edom or Assyria, as we refer this prophecy to the Messianic period or to the time of Hezekiah.</i>'],
  [u'<i>Then</i>, when they see this miracle or hear of it.'],
  [u'<i>Then shall the lame man leap</i>, in his return to Jerusalem. <i>And the tongue of the dumb shall sing.</i> A figurative expression for \u201cthey will find water everywhere;\u201d it is the reverse of \u201cthe tongue of the suckling cleaveth to the roof of his mouth for thirst\u201d (Lam. iv. 4).'],
  [u'<span>\u05d4\u05e9\u05e8\u05d1</span> <i>The parched ground.</i> Comp. <span>\u05e9\u05e8\u05d1</span> \u201cheat\u201d (xlix. 10) and <span>\u05e9\u05e8\u05d1\u05d0</span> the Chald\xe6an translation of <span>\u05d7\u05e8\u05d1</span> \u201cheat\u201d (Gen. xxxi. 40). <span>\u05d1\u05e0\u05d5\u05d4 \u05ea\u05e0\u05d9\u05dd \u05e8\u05d1\u05e6\u05d4</span> <i>That which had been covered with the dwelling of dragons</i>.<sup>6</sup><i class="footnote">A. V., \u201cIn the habitation of dragons, where each lay.\u201d</i> The desert. <span>\u05d7\u05e6\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <i>Court</i>.<sup>7</sup><i class="footnote">A. V., \u201cGrass.\u201d</i> <i>With reeds and rushes,</i> that grow on the banks of rivers.'],
  [u'<i>And an highway shall be there</i>, etc. Although the rivers shall swell, still there will be a pathway, etc.<sup>8</sup><i class="footnote">The abundance of water everywhere will be a blessing and comfort, not an obstacle stopping their way to their land and the holy city.</i> <span>\u05de\u05e1\u05dc\u05d5\u05dc</span> An highway. <i>The way of holiness.</i> So called because of the return of the Israelites to Jerusalem.<sup>9</sup><i class="footnote">That is, to the holy city, to the place \u201cwhich the Lord has chosen to put his name there.\u201d</i> <i>The unclean shall not pass,</i> etc. No heathen, that is unclean, will pass over it, although it is his own, out of fear: the redeemed alone shall walk on the highway; and furthermore, <i>the wayfaring men, and fools</i>, that are not acquainted with the way, <i>shall not err therein,</i> because it will be a highway.<sup>10</sup><i class="footnote">A straight, continuous road, without any interruption.</i>'],
  [u'<i>No lion shall be there</i> on that way. <i>Nor any ravenous beast</i>, that could do harm, and frighten those that wish to return. <i>But the redeemed shall walk there</i>. Those that will return will be unmolested by enemies and wild beasts.'],
  [u'<i>And the ransomed</i>, etc. And those that return, will come to Zion with rejoicing and <i>with everlasting joy upon their heads</i>. The head is the principal seat of the soul.<sup>11</sup><i class="footnote">The divine promise of joy and happiness concerns the soul more than the body.</i> According to others the joy will be like a cover over their heads; this explanation is also admissible. <span>\u05e9\u05e9\u05d5\u05df \u05d5\u05e9\u05de\u05d7\u05d4 \u05d9\u05e9\u05d9\u05d2\u05d5</span> <i>Joy and gladness shall reach</i> them. According to others: they shall obtain joy and gladness.']],
 [[u'They<sup>1</sup><i class="footnote">The next four chapters (xxxvi.-xxxix.), and 2 Kings xviii. 13\u2014xx. 19.\u2014The words <span>\u05d5\u05d0\u05dd \u05d9\u05e9 \u05de\u05dc\u05d5\u05ea</span>, although they are not separated from the preceding by any sign, are the beginning of the new chapter.</i> are in meaning the same, although the one contains some additional words, which the other has not; the words may be compared with instruments, their meanings with the workmen.<sup>2</sup><i class="footnote">I. E. means by this simile, that we need not care so much for the words if we only know their sense, which is the principal thing. But the comparison is not striking; it can hardly be said that the meaning uses the words or letters in the same way as the workman makes use of his instruments. <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05dd</span> \u201clike the work done with them,\u201d is perhaps the correct reading, instead of <span>\u05db\u05e4\u05d5\u05e2\u05dc\u05d9\u05dd</span> \u201clike the workmen.\u201d Another simile, frequently used by I. E. for this same idea, is: \u201cThe words are like the body, their sense like the soul.\u201d</i> I shall now explain six<sup>3</sup><i class="footnote"><span>\u05e9\u05d9\u05e9</span> \u201cthat there are,\u201d in the Hebrew text, gives no sense; it is a corruption of <span>\u05e9\u05e9</span> \u201csix.\u201d</i> passages. 1. In the book of Kings (xviii. 20) <i>Thou sayest</i> (<i>but they are but vain words</i>) <i>I have counsel and strength for war</i>; that is, \u201cthou hast said to thy people, that thou hast wisdom and strength for war, but this was only a word of the lips,<sup>4</sup><i class="footnote">Between <span>\u05d5\u05d6\u05d4</span> and <span>\u05d4\u05d5\u05d0</span> the sentence, which is paraphrased by the succeeding words, namely, <span>\u05d0\u05da \u05d3\u05d1\u05e8 \u05e9\u05e4\u05ea\u05d9\u05dd</span> \u201cbut in vain words,\u201d is omitted.</i> thy<sup>5</sup><i class="footnote">The Hebrew text has <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span> \u201cmy strength,\u201d as if Hezekiah said that the strength of Rabshakeh consisted only in words. This reading, which is not at all objectionable in itself, renders the preceding words <span>\u05d5\u05d6\u05d4 \u05d4\u05d5\u05d0</span> entirely inexplicable. The translation suggests the reading <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05da</span> \u201cthy strength\u201d instead of <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d9</span>.</i> strength consisted only in words.\u201d In the book of Isaiah (xxxvi. 5) it is said, <i>I say but vain words are counsel and strength for war</i>.<sup>6</sup><i class="footnote">A. V., \u201cI say, sayest thou, (but they are but vain words), I have counsel and strength for war.\u201d</i> These are the words of Rabshakeh; he says: I believe, that thy counsel and strength for war consist only in words. 2. In the book of Kings (xix. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05dd</span> <i>And he read them</i>,<sup>7</sup><i class="footnote">A. V., \u201cIt.\u201d</i> viz., the documents (<span>\u05d4\u05e1\u05e4\u05e8\u05d9\u05dd</span>); in Isaiah (xxxvii. 14) <span>\u05d5\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> <i>And he read it,</i> viz., that document alone, which contained the blasphemies; in both, <i>And spread it.</i> 3. In the book of Kings there is the addition of the words <span>\u05e0\u05d4\u05e8\u05d9 \u05d6\u05e8\u05d9\u05dd\u2550\u05d6\u05e8\u05d9\u05dd</span>, \u201cthe rivers of strangers,\u201d after <span>\u05de\u05d9\u05dd</span> \u201cwater.\u201d 4. In the book of Kings (xix. 25) <span>\u05dc\u05d4\u05e9\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>To make equal,</i> etc., to make fenced cities equal to heaps of ruins; in the book of Isaiah (xxxvii. 26) <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> <i>to lay waste</i>, etc., to lay waste fenced cities, that they be like heaps of ruins; comp. <span>\u05e9\u05d5\u05d0\u05d4</span> \u201cdesolation\u201d (x. 3); or <span>\u05dc\u05d4\u05e9\u05d0\u05d5\u05ea</span> is the same as <span>\u05dc\u05d4\u05e9\u05d5\u05ea</span>, since <span>\u05d0</span> and <span>\u05d5</span> frequently interchange. 5. In the book of Kings (xix. 26) <span>\u05e9\u05e8\u05e4\u05d4</span>; in Isaiah (xxxvii. 27) <span>\u05e9\u05d3\u05de\u05d4</span>; though there be two different words, their meaning is the same, \u201cblasted.\u201d 6. In the book of Kings (xix. 29) <span>\u05e1\u05d7\u05d9\u05e9</span>; in Isaiah (xxxvii. 30) <span>\u05e9\u05d7\u05d9\u05dd</span>; these two words are the same in meaning\u2014<i>that which springeth of the same.</i> Comp. <span>\u05db\u05d1\u05e9</span> and <span>\u05db\u05e9\u05d1</span> \u201clamb\u201d (Lev. iii. 7, and iv. 32).']],
 [],
 [[u'<span>\u05d5\u05d9\u05d7\u05d9</span> <i>And was recovered</i>. Comp. <span>\u05e2\u05d3 \u05d7\u05d9\u05d5\u05ea\u05dd</span> \u201ctill they were whole\u201d (Jos. v. 8), <span>\u05d5\u05d0\u05ea\u05d4 \u05de\u05d7\u05d9\u05d4</span> \u201cand thou preservest\u201d (Neh. ix. 6). It might also mean, \u201cAnd he lived.\u201d<sup>1</sup><i class="footnote">In this case the word <span>\u05de\u05d7\u05dc\u05d9\u05d5</span> which follows, must be translated: \u201chis illness being no more,\u201d or \u201cafter having been ill.\u201d</i>'],
  [u'<span>\u05d1\u05d3\u05de\u05d9</span>. Some derive it from <span>\u05d3\u05b8\u05bc\u05dd</span> \u201cblood,\u201d and explain it, \u201cIn the vigour;\u201d<sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i><sup>2</sup><i class="footnote"><span>\u05d3\u05dd</span> \u201cBlood or <span>\u2550 \u05dc\u05e9\u05c1\u05d3</span> \u201cmoisture,\u201d \u201csap\u201d (Ps. xxxii. 4); <span>\u05d3\u05de\u05d9</span> freshness, vigour; <span>\u05d1\u05d3\u05de\u05d9 \u05d9\u05de\u05d9</span> \u201cin the vigour of my days,\u201d that is, in the midst of my days. The <span>\u05d9</span> in <span>\u05d3\u05de\u05d9</span> is not radical according to this explanation. The second opinion is, that <span>\u05d9</span> is a radical letter, replacing <span>\u05d4</span>, and that <span>\ufb33\u05b0\u05de\u05b4\u05d9</span> is a noun formed of <span>\u05d3\u05de\u05d4</span> \u201cto cut off,\u201d like <span>\u05e4\u05b0\u05bc\u05e8\u05b4\u05d9</span> \u201cfruit\u201d of <span>\u05e4\u05bc\u05e8\u05d4</span>.</i> but the correct explanation is: \u201cIn the cutting off.\u201d Comp. <span>\u05e0\u05d3\u05de\u05d4 \u05e0\u05d3\u05de\u05d4</span> \u201cshall utterly be cut off\u201d (Hos. x. 15). <span>\u05e9\u05d0\u05dc</span> <i>The grave</i>, which is deep in the earth; the opposite of heaven, which is always above; comp. Ps. cxxxix. 8:<sup>3</sup><i class="footnote">In the psalm quoted, the poet says that wherever he should choose to go God would see him, whether he ascended to heaven or descended into the earth. There is, according to I. E., no occasion for introducing there the idea of \u201chell;\u201d as a contrast to heaven above, the grave in the earth below is mentioned: \u201cIf I make my bed in the grave, behold thou art there.\u201d</i> it does not mean \u201chell.\u201d <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> <i>I am deprived</i>. Comp. <span>\u05d5\u05dc\u05d0 \u05e0\u05e4\u05e7\u05d3</span> \u201cand there lacketh not\u201d (Num. xxxi. 49); it is a poetical expression,<sup>4</sup><i class="footnote">For the common \u201cI die.\u201d</i> as also used in Arabic.<sup>5</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> \u201che lost.\u201d Pass. \u201che was lost,\u201d \u201che died.\u201d</i> Some say that <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> is the same as <span>\u05de\u05de\u05e0\u05d9 \u05e4\u05e7\u05d3</span> \u201cwas taken from me,\u201d and compare it with <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201care gone forth from me\u201d (Jer. x. 20);<sup>6</sup><i class="footnote">The comparison is not correct, because <span>\u05e0\u05d9</span> in <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> is in the objective case, while <span>\u05ea\u05d9</span> in <span>\u05e4\u05e7\u05d3\u05ea\u05d9</span> denotes the subject.</i> according to others it means \u201cI was remembered,\u201d in the same sense as \u201cand the Lord remembered\u201d (Gen. xxi. 1).<sup>7</sup><i class="footnote">The three explanations of the phrase <span>\u05e4\u05e7\u05d3\u05ea\u05d9 \u05d9\u05ea\u05e8 \u05e9\u05e0\u05d5\u05ea\u05d9</span>, given by I. E., are: 1. I shall be missing (that is, dead) during the remainder of my years, that is, of the years which I should have lived, were I not afflicted with this illness. 2. The remainder of my years was taken from me. 3. But the remainder of my years was granted unto me.</i> <i>The residue of my years</i>. Comp. \u201cthe number of thy days I will complete\u201d (Ex. xxiii. 26). In my commentary on that verse I have explained it.<sup>8</sup><i class="footnote">The years or the days of man are those determined by the natural constitution of his body; their number is often diminished by accidents, but remains complete by the protection and blessing of Providence. Comp. also I. E. on Exod. xxxiii. 21.</i>'],
  [u'<i>I shall not see the Lord</i>, etc. God is not subject to accidents, that a human eye should be able to perceive Him; He is, however, known by His works. The meaning of this verse is therefore: \u201cI shall not see any longer the works of the Almighty; I shall not understand the works of the Lord in this world, in the land of the living.\u201d These latter words are thus added as a kind of explanation of the preceding phrase. The pleasure which man has in this world in understanding the works of the Almighty is first mentioned; and then, in the words, \u201cI shall behold man no more,\u201d his pleasure in seeing his fellow-men. <span>\u05d7\u05d3\u05dc</span> <i>World.</i> <span>\u05d7\u05d3\u05dc</span> is perhaps the same as <span>\u05d7\u05dc\u05d3</span> \u201clife,\u201d as <span>\u05db\u05e9\u05d1</span> is the same as <span>\u05db\u05d1\u05e9</span> \u201clamb;\u201d comp. <span>\u05d7\u05dc\u05d3\u05d9</span> \u201cmy life\u201d (Ps. xxxix. 6); it is possible that the word has the same meaning in the phrase <span>\u05de\u05d4 \u05d7\u05d3\u05dc \u05d0\u05e0\u05d9</span> \u201chow long I am living\u201d<sup>9</sup><i class="footnote">A. V., \u201cHow frail I am.\u201d</i> (Ps. xxxix. 5). The life of man in this world is perhaps called <span><sup>10</sup><i class="footnote">From <span>\u05d7\u05d3\u05dc</span> \u201cto cease.\u201d In this case we need not assume the transposition of letters (<span>\u05d7\u05dc\u05d3 \u2550 \u05d7\u05d3\u05dc</span>), unless we consider <span>\u05d7\u05d3\u05dc</span> to be the original word, and <span>\u05d7\u05dc\u05d3</span> the changed form of it. Usually <span>\u05d7\u05dc\u05d3</span> \u201clife\u201d is derived from <span>\u05d7\u05dc\u05d3</span> \u201cto be firm,\u201d \u201cto last,\u201d a verb found in Arabic.</i></span><span>\u05d7\u05d3\u05dc</span> because man must at some time cease to be therein.<sup>11</sup><i class="footnote">Comp. I. E. on Ps. xlix. 9.</i>'],
  [u'<span>\u05d3\u05d5\u05e8\u05d9</span> <i>My dwelling</i>.<sup>12</sup><i class="footnote">A. V., \u201cMine age.\u201d</i> Comp. <span>\u05de\u05d3\u05d5\u05e8</span> \u201cfrom dwelling\u201d (Ps. xxxix. 5); the word is frequent in Chaldee;<sup>13</sup><i class="footnote">Comp. <span>\u05d3\u05d9\u05e8\u05d4</span> \u201cdwelling,\u201d <span>\u05d3\u05d9\u05d5\u05e8\u05d9\u05df</span> \u201coccupants of a house\u201d (Talm. Bab. Sukka ix.)</i> <span>\u05d3\u05d5\u05e8</span> \u201cgeneration\u201d (xiii. 20) is perhaps to be derived from the same root;<sup>14</sup><i class="footnote"><span>\u05d3\u05d5\u05e8</span> \u201cA generation,\u201d that is, the average time a man dwells upon the earth.</i> comp. \u201cfor I am a stranger with thee, and a sojourner\u201d (Ps. xxxix. 13). <span>\u05e0\u05b4\u05e1\u05bc\u05b7\u05e2</span> <i>Is departed</i>. The radical <span>\u05e0</span> is replaced by Dagesh in the <span>\u05d5\u05e0\u05d2\u05dc\u05d4 .\u05e1</span> <i>And is removed</i>. Comp. <span>\u05d2\u05dc\u05d5\u05ea</span> \u201cexile\u201d (xx. 4). <span>\u05de\u05de\u05e0\u05d9\u2550\u05de\u05e0\u05d9</span> <i>From me.</i> Comp. xxii. 4. <span>\u05e8\u05d5\u05e2\u05d9</span> Either \u201cmy shepherd,\u201d the <span>\u05d9</span> being the pronominal suffix, or \u201cbelonging to a shepherd,\u201d the <span>\u05d9</span> signifying \u201crelation,\u201d as in <span>\u05e4\u05e0\u05d9\u05de\u05d9</span> \u201cinner\u201d (1 Kings vi. 26), <span>\u05d0\u05db\u05d6\u05e8\u05d9</span> \u201ccruel\u201d (xiii. 9);<sup>15</sup><i class="footnote">Comp. c. xiii. Note 7.</i> for the tent of the shepherd does not remain in one place. <span>\u05e7\u05e4\u05d3\u05ea\u05d9</span> <i>I folded together</i>.<sup>16</sup><i class="footnote">A. V., \u201cI have cut off.\u201d</i> <i>Like a weaver.</i> Comp. \u201cAnd my days are swifter than the weaver\u2019s shuttle\u201d (Job vii. 6). <span>\u05de\u05d3\u05dc\u05d4</span> <i>With pining sickness.</i> Comp. <span>\u05d3\u05dc</span> \u201clean\u201d (1 Sam. xiii. 4). With this illness, which I am suffering now, <span>\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> <i>He will cut me off,</i> that my life will expire; comp. <span>\u05d5\u05d9\u05d1\u05e6\u05e2\u05e0\u05d9</span> \u201cand cut me off\u201d (Job vi. 9). <span>\u05de\u05d9\u05d5\u05dd \u05e2\u05d3 \u05dc\u05d9\u05dc\u05d4 \u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>From day even to night it will make peace with me</i>.<sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i><sup>17</sup><i class="footnote">A. V., \u201cWilt thou make an end of me?\u201d</i> It is an illness that keeps peace with the patient during the day, and makes war during the night; a fact often observed in cases of illness. <span>\u05ea\u05e9\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>It will make peace with me</i> Comp. <span>\u05ea\u05e9\u05dc\u05d9\u05dd</span> \u201cit will make peace\u201d (Deut. xx. 12).'],
  [u'<span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> \u201cI made equal;\u201d supply <span>\u05e0\u05e4\u05e9\u05d9</span> \u201cmyself;\u201d<sup>18</sup><i class="footnote">A. V., \u201cI reckoned that.\u201d</i> or \u201cI compared\u201d the illness<sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i><sup>19</sup><i class="footnote">In either case <span>\u05e9\u05d5\u05d9\u05ea\u05d9</span> must be considered as an elliptical phrase; but the ellipsis of <span>\u05e0\u05e4\u05e9\u05d9</span>, which turns the transitive verb into a reflective one, is more natural. The sense of the whole sentence is: I made myself a lion, in resisting the fierce attacks of the illness; or, I considered the illness as a lion, that tried to break my bones.</i> in its fierce attacks on me, with <i>a lion</i> which generally breaks the bones. <i>From day even to night it maketh peace with me</i>, to my great surprise, after the attacks during the night.<sup>20</sup><i class="footnote">This remark is to explain the repetition of this idea in this verse, after its having been expressed in the same words in the preceding one.</i>'],
  [u'<span>\u05db\u05e1\u05d5\u05e1 \u05db\u05e2\u05d2\u05d5\u05e8\u2550\u05db\u05dd\u05d5\u05dd \u05e2\u05d2\u05d5\u05e8</span>. Comp. <span>\u05db\u05e8\u05e2 \u05db\u05d0\u05d7 \u05dc\u05d9</span> \u201cas though he had been my friend, my brother\u201d (Ps. xxxv. 14). In the same way <span>\u05db\u05db\u05d1\u05e9 \u05db\u05d0\u05dc\u05d5\u05e3 \u2550 \u05d0\u05dc\u05d5\u05e3 \u05db\u05db\u05d1\u05e9</span> \u201clike a lamb, like an ox\u201d (Jer. xiv. 19). <span>\u05e1\u05d9\u05e1</span> and <span>\u05e2\u05d2\u05d5\u05e8</span> are names of birds, \u201ca crane,\u201d \u201ca swallow.\u201d <i>So did I chatter</i>. The patient in his heavy illness mutters and speaks what no one is able to understand.'],
  [u'<span>\u05d3\u05dc\u05d5</span> <i>They are lifted up</i>.<sup>21</sup><i class="footnote">A. V., \u201cFail.\u201d</i> Root <span>\u05d3\u05dc\u05dc</span>, comp. <span>\u05d3\u05dc\u05d9\u05d5</span> \u201cthey are high\u201d (Prov. xxvi. 7). <span>\u05e2\u05e9\u05e7\u05d4 \u05dc\u05d9</span> <i>It oppresseth me.</i><sup>22</sup><i class="footnote">A. V., \u201cI am oppressed.\u201d\u2014<span>\u05e2\u05b8\u05bd\u05e9\u05b0\u05c1\u05e7\u05b8\u05d4</span> is third person feminine past of <span>\u05e2\u05e9\u05e7</span>; I. E. supplies, therefore, the subject <span>\u05d3\u05dc\u05d4</span> illness.\u201d</i> The illness oppresseth me. <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span> <i>Undertake for me</i>. Comp.<sup>23</sup><i class="footnote">The Hebrew text has <span>\u05e2\u05ea\u05d4</span> \u201cnow;\u201d but its meaning can hardly be found out; besides, the word <span>\u05d8\u05d2\u05d6\u05e8\u05ea</span>, the usual introduction of a parallel passage, is missing; and the conjecture that <span>\u05e2\u05ea\u05f3</span> is a corruption of <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> is well founded.</i> <span>\u05e2\u05e8\u05d5\u05d1</span> \u201cbe surety\u201d (Ps. cxix. 112); according to some <span>\u05d4\u05e8\u05d1\u05e0\u05d9 \u2550 \u05e2\u05e8\u05d1\u05e0\u05d9</span> \u201cdestroy me;\u201d this is nonsense. The word <span>\u05e2\u05e8\u05d1\u05e0\u05d9</span>, lit. \u201cpledge thyself for me,\u201d is an anthropomorphism; it means, sympathise with me in my troubles.'],
  [u'<i>He hath spoken unto me.</i> He said, \u201cI will add to thy days\u201d (ver. 5), <span>\u05d5\u05d4\u05d5\u05d0 \u05e2\u05e9\u05d4</span> <i>And himself will do it</i>.<sup>24</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> The past is here used for the future; comp. <span>\u05e0\u05ea\u05ea\u05d9</span> \u201cI will give\u201d (Gen. xxiii. 13)<sup>24a</sup><i class="footnote">Abraham says to Ephron <span>\u05e0\u05ea\u05ea\u05d9 \u05db\u05e1\u05e3 \u05d4\u05e9\u05d3\u05d4</span>; lit.: I gave thee money for the field\u201d (Gen. xxiii. 13); and in the same chapter, ver. 15, it is stated \u201cAbraham weighed to Ephron,\u201d etc. The past <span>\u05e0\u05ea\u05ea\u05d9</span> is here used for the future.</i>; or \u201cAnd himself hath done this kindness unto me<sup>25</sup><i class="footnote">viz. give me that promise.</i>,\u201d and still <i>I shall go softly in the bitterness of my soul</i>, when remembering these troubles, which I had to suffer. <span>\u05d0\u05d3\u05d3\u05d4</span> <i>I shall go softly</i>. Hithpa\xebl;<sup>26</sup><i class="footnote">It is impossible to suppose that I. E. explained <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05bc\u05b6\u05d4</span> to be Niphal, as the Hebrew text reads <span>\u05d5\u05de\u05dc\u05ea \u05d0\u05d3\u05d3\u05d4 \u05de\u05d1\u05e0\u05d9\u05df \u05e0\u05e4\u05e2\u05dc</span>; either <span>\u05e0\u05e4\u05e2\u05dc</span> is a corruption of <span>\u05d4\u05ea\u05e4\u05e2\u05dc</span>, or I. E. read <span>\u05d0\u05b6\u05d3\u05bc\u05b8\u05d3\u05b6\u05d4</span> instead of <span>\u05d0\u05b6\u05d3\u05bc\u05b7\u05d3\u05b6\u05bc\u05d4</span></i> there is no parallel to it in the Bible, but <span>\u05d0\u05d3\u05d3\u05dd</span> \u201cI went with them\u201d (Ps. xlii. 5), and in the Mishna <span>\u05de\u05d3\u05d3\u05d4</span> (Shabb. xviii. 2) in the well known meaning.<sup>27</sup><i class="footnote">\u201cTo lead,\u201d or \u201cto assist in walking.\u201d</i>'],
  [u'<span>\u05e2\u05dc\u05d9\u05d4\u05dd</span> <i>By them</i>.<sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i><sup>28</sup><i class="footnote">A. V., \u201cBy these things men live.\u201d</i> By the words, hinted at in the phrase \u201cAnd he said\u201d (ver. 15). <span>\u05e2\u05dc\u05d9\u05d4\u05dd \u05d9\u05d7\u05d9\u05d5</span> <i>By them they live</i>. By thy words and acts the living beings exist. <span>\u05d5\u05dc\u05db\u05dc</span> <i>And always</i><sup>29</sup><i class="footnote">A. V., \u201cAnd in all these things.</i>. The word <span>\u05e2\u05ea</span> time is to be supplied. <span>\u05d5\u05ea\u05d7\u05dc\u05d9\u05de\u05e0\u05d9</span> <i>So wilt thou recover me</i>. Comp. <span>\u05d9\u05d7\u05dc\u05de\u05d5</span> \u201cthey are strong\u201d (Job xxxix. 4); <span>\u05d7\u05dc\u05d5\u05dd</span> \u201cstrong\u201d (Talm. Bab. Rosh Hashanah 28).'],
  [u'<i>Behold when I hoped for peace</i>,<sup>30</sup><i class="footnote">A. V., \u201cBehold for peace.\u201d</i> etc., when I was in the middle of my years, (Hezekiah was 39 years old, when he was taken ill); for when the choler<sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i><sup>31</sup><i class="footnote">The four humours of which the ancients supposed the blood to be composed are: blood <span>\u05e8\u05dd</span>, choler <span>\u05de\u05e8\u05d4 \u05d0\u05d3\u05d5\u05de\u05d4</span>, phlegm <span>\u05dc\u05d7\u05d4</span>, melancholy <span>\u05de\u05e8\u05d4 \u05e9\u05d7\u05d5\u05e8\u05d4</span>; the prevalence of the one or the other in man was believed to determine the constitution of his mind, or his temper. As man becomes older, the choleric temper disappears, while the phlegmatic humour increases.</i> is predominant in man, he is ailing in his youth, but healthy in his old age; the reverse takes place, if the phlegm is predominant; but the middle years are generally expected to be peaceful. <span>\u05de\u05e8 \u05dc\u05d9 \u05de\u05e8</span> <i>I had great bitterness</i>. The repetition indicates emphasis. Some derive <span>\u05de\u05e8</span> from <span>\u05ea\u05de\u05d5\u05e8\u05d4</span> \u201cthe reverse.\u201d <span>\u05d1\u05dc\u05d9</span> Some compare it with <span>\u05d1\u05dc\u05ea\u05d9</span> \u201cI am waxed old\u201d (Gen. xviii. 12), and consider it as a noun like <span>\u05e4\u05e8\u05d9</span> \u201cfruit\u201d meaning \u201ccorruption.\u201d Others say that <span>\u05d1\u05dc\u05d9</span> means in this verse \u201cnot,\u201d and that the sentence is inverted.<sup>32</sup><i class="footnote">The proper order of the words, according to this opinion, may be supposed to be as follows: <span>\u05d5\u05d0\u05ea\u05d4 \u05dc\u05d0 \u05d7\u05e9\u05e7\u05ea \u05e0\u05e4\u05e9\u05d9 \u05de\u05e9\u05d7\u05ea</span> \u201cbut thou hast not desired my soul to go down to the grave.\u201d The <span>\u05de</span> in <span>\u05de\u05e9\u05d7\u05ea</span>, however, presents some difficulty, and probably for that reason this explanation is rejected by I. E.</i> The first explanation is preferable: \u201cAnd thou hast desired my soul, and brought me up from the pit of corruption.\u201d <i>For thou hast cast all my sins behind thy back.</i> A figure taken from man, that does not see, what is behind his back; for we know, that God, the Creator of all bodies, has no body. This verse proves the assertion of some authorities, that in consequence of a sin committed by him, Hezekiah should have died earlier; and since, as they otherwise stated, he who dies before his fifty-second year suffers the punishment <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span> \u201cto be cut off,\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Gen. xvii. 14; and Talm. Bab. Moed. Katan. 28<i>a</i>: \u201cHe who dies in the fiftieth year of his life, dies by the punishment of <span>\u05db\u05bc\u05b8\u05e8\u05b5\u05ea</span>; he who dies in the fifty-second year enjoys a death like that of the prophet Samuel.\u201d</i> he was grieved, that he should be punished with <span>\u05db\u05bc\u05b8\u05e8\u05b0\u05ea</span>, not being conscious of having committed a sin deserving it; he says therefore: \u201cRemember now, how I have walked before Thee, and have done what is good in Thine eyes\u201d (ver. 3); he mentions two things, the thought and the practice.<sup>34</sup><i class="footnote">I. E. refers the words \u201chow I have walked before Thee\u201d to the fulfilment of the duties of the heart, because they are followed by \u201cin truth and with a perfect heart.\u201d</i> Tradition says, that he had not yet obeyed the commandment to marry.<sup>35</sup><i class="footnote">Comp. Talm. Bab. Berachoth 10<i>a</i>.</i>'],
  [u'<i>For the grave</i>, etc. The body which is in the grave; the negation <span>\u05dc\u05d0</span> is to be repeated after <span>\u05de\u05d5\u05ea</span>: \u201cdeath cannot celebrate thee;\u201d comp. Prov. xxi. 14.<sup>36</sup><i class="footnote">In the verse <span>\u05de\u05ea\u05df \u05d1\u05e1\u05ea\u05e8 \u05d9\u05db\u05e4\u05d4 \u05d0\u05e3 \u05d5\u05e9\u05d7\u05d3 \u05d1\u05d7\u05e7 \u05d7\u05de\u05d4 \u05e2\u05d6\u05d4</span> \u201cA gift in secret pacifieth anger, and a reward in the bosom strong wrath,\u201d the verb <span>\u05d9\u05db\u05e4\u05d4</span> \u201cpacifieth\u201d must be repeated before <span>\u05d7\u05de\u05d4</span> \u201cwrath.\u201d</i> <span>\u05d9\u05e9\u05d1\u05e8\u05d5</span> <i>They hope.</i> Comp. Ps. cxlv. 15. Many are surprised to find here the prophet declaring such things, as if denying the truth of the resurrection of the dead; but the body has no power, no knowledge, when the soul has left it; and why should we be surprised at it? Man has sometimes no understanding when the soul is in the body, much less after his death.'],
  [u'<i>The living, the living.</i> The word <span>\u05d7\u05d9</span> \u201cliving\u201d is repeated as if to say \u201che who is living, as I do,\u201d or \u201che who has recovered from illness.\u201d <i>Shall praise thee</i>, shall give thanks in words, in which soul and body appear to unite. According to some the first <span>\u05d7\u05d9</span> refers to God;<sup>37</sup><i class="footnote">The translation of the words <span>\u05d7\u05d9 \u05d7\u05d9 \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05da</span> according to this explanation would be: \u201cO living God, he who liveth shall praise Thee.\u201d</i> but there is no necessity for this assumption. <i>Thy truth.</i> These acts of truth.<sup>38</sup><i class="footnote">To send relief and help to the afflicted and suffering.</i>'],
  [u'<i>The Lord</i>. Supply \u201chath said,\u201d or \u201cwill say,\u201d or \u201cwill command.\u201d <i>And my songs</i>, the songs which I shall compose. <i>We will sing.</i> I, and the singers in the temple, will sing, all our life.'],
  [u'<i>Let them take a lump of figs</i>, etc. This is a miracle, because the figs are injurious to him who suffers from the scab;<sup>39</sup><i class="footnote">Comp. Rashi ad locum.</i> and the reason that the future forms <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5 ,\u05d9\u05e9\u05d0\u05d5</span> are used,<sup>40</sup><i class="footnote">The words <span>\u05d9\u05e9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd</span> of the Hebrew text give no sense; after <span>\u05d5\u05d6\u05d4 \u05e9\u05d0\u05de\u05e8</span> \u201cand that he says,\u201d the words, which he said, are expected. They are very probably a corruption of <span>\u05d1\u05de\u05e6\u05d5\u05ea ;\u05d9\u05e9\u05d0\u05d5 ,\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> is either identical with, or wrongly copied for <span>\u05d1\u05e6\u05d5\u05d5\u05d9</span> \u201cin the imperative.\u201d</i> is, that here only the command is reported.<sup>41</sup><i class="footnote">It is frequently the case that a command is mentioned, and it must be inferred from the context that it was carried out; comp. Zech. iii. 4.</i> <span>\u05d3\u05d1\u05dc\u05ea \u05ea\u05d0\u05e0\u05d9\u05dd</span> <i>A lump of figs</i>. Figs, that are opened, pressed together, and form a mass which is cut with a knife. <span>\u05d5\u05d9\u05de\u05e8\u05d7\u05d5</span> <i>And lay it for a plaster</i>. The word has a similar meaning in Arabic; what it means is well known.<sup>42</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\ny7CEttNNICUNoSMBKQOAAAAAI+sIQCEIQCEIQH//2Q==\n"> \u201cto rub.\u201d Comp. c. xxxiv. Note 17.</i>'],
  [u'<span>\u05d5\u05d9\u05d0\u05de\u05e8 \u05d7\u05d6\u05e7\u05d9\u05d4\u05d5</span> <i>Hezekiah also had said</i> before, <i>What is the sign,</i> as mentioned above (xxxviii. 7).']],
 [],
 [[u'This chapter<sup>1</sup><i class="footnote">In this remark I. E. seems to consider the whole book of Isaiah as one, and to explain only the connection between the thirty-ninth chapter and the fortieth, without anticipating the question concerning the authorship of the second part, or concerning the period to which c. xl. refers. The prediction of the Babylonian exile (c. xxxix.) is, according to the opinion of I. E. properly followed by prophecies of comfort and happiness, even if those announce the release from some other exile. A similar remark is made by I. E. on the position of the thirteenth chapter.</i> has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort. These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile; prophecies concerning the Babylonian exile are introduced only as an illustration,<sup>2</sup><i class="footnote">The word <span>\u05dc\u05d6\u05db\u05e8</span> is here used in the same sense as in the well-known Talmudical phrase <span>\u05d0\u05e2\u05f4\u05e4\u05d9 \u05e9\u05d0\u05d9\u05df \u05e8\u05d0\u05d9\u05d4 \u05dc\u05d3\u05d1\u05e8 \u05d6\u05db\u05e8 \u05dc\u05d3\u05d1\u05e8</span> \u201calthough there is no convincing proof for the statement, there is still some support for it.\u201d I. E. is of opinion that the prophecies concerning the redemption from the Babylonian exile are mentioned in this part of the book, not for their own sake, but only to strengthen the faith of Israel in those prophecies which refer to the Messianic period; that the fulfilment of the former may support the hope for the fulfilment of the latter. This remark of I. E. is based on the assumption that the prophecies contained in the second part of Isaiah were announced either after the redemption from the Babylonian exile, or at least immediately before the fall of Babylon, when the coming events could already be foreseen by every one.</i> showing how Cyrus, who allowed the captive Jews to return to Jerusalem,<sup>3</sup><i class="footnote">The Hebrew text seems to be defective, as may be inferred from the incomplete sentence <span>\u05db\u05d9 \u05db\u05d5\u05e8\u05e9 \u05e9\u05e9\u05dc\u05d7 \u05d4\u05e0\u05d5\u05dc\u05d4</span>. \u201cFor Cyrus, who set free those in exile\u201d; the context demands the complement \u201cwas appointed for that mission by the Almighty long before.\u201d</i> \u2026. About the last section of the book there is no doubt, that it refers to a period yet to come, as I shall explain.<sup>4</sup><i class="footnote">I. E. nowhere fully explains this point; he only hints at it here and there, <i>e.g.,</i> xlix. 24, li. 1, lii. 1, 11.</i>\u2014It must be borne in mind, that the opinion of the orthodox, that the book of Samuel was written by Samuel, is correct as regards the first part, till the words \u201cAnd Samuel died\u201d (1 Sam. xxv. 1); this remark is confirmed by the fact that the book of Chronicles contains the names (of the descendants of David) in genealogical order down to Zerubbabel.<sup>5</sup><i class="footnote">1 Chr. iii. 1\u201419; ver. 20 is the commencement of a new pedigree, according to I. E. The Chronicles are supposed to have been written in the time of Zerubbabel; and from the fact that the generations after Zerubbabel, are not mentioned, I. E. concludes that the historian, even in books which are believed to be written by the dictation of the holy, prophetical spirit, does not anticipate the history of days to come. The latter part of the first book of Samuel, relating what has happened after the death of Samuel, could not have been written by the prophet Samuel himself. In a similar way, the second part of the book of Isaiah, which contains allusions to events that took place long after the death of Isaiah, as to historical facts, is, according to I. E., not written by the same prophet.</i>\u2014The words \u201cKings shall see<sup>6</sup><i class="footnote">Supply according to I. E., \u201cthe prophet\u201d as object to the verb \u201cwill see\u201d; usually \u201cthe fulfilment of the divine promise\u201d is understood.</i> and arise, princes and shall worship\u201d (xlix. 7) support this view,<sup>7</sup><i class="footnote">I. E. is of opinion that in chapter xlix. the prophet speaks of himself, who, ill treated, despised, and mocked at, when proclaiming the word of the Lord, is assured by the Almighty that he will yet be honoured by kings and princes, who will witness the fulfilment of his prophecies, and testify to their truth. The events referred to in these chapters having taken place during the reign of Cyrus, the prophet consequently lived at that time. But I. E. does not deny the possibility of referring the promised compensation to the honour and acknowledgment given by posterity to the name and memory of the prophet; in that case the verse quoted would contain no proof whatever for the opinion of I. E. Both views being admissible, it is strange that I. E. gives such importance to this proof, as to refer to it repeatedly in his commentary.</i> though they might also be explained as follows: \u201cKings and princes will arise, etc., when they hear the name of the prophet, even after his death.\u201d The reader will adopt the opinion which recommends itself most to his judgment.'],
  [u'<i>Comfort</i>, etc. God addresses His prophet or the chiefs of the people. The repetition of the words \u201cComfort ye\u201d is to indicate, that the comfort is to be administered immediately or repeatedly.'],
  [u'<span>\u05d3\u05d1\u05e8\u05d5 \u05e2\u05dc \u05dc\u05d1</span> <i>Speak ye comfortably</i>. The expression <span>\u05d3\u05d1\u05e8 \u05e2\u05dc \u05dc\u05d1</span> \u201cspeak to the heart\u201d means always \u201cto speak kindly,\u201d so as to remove sorrow and regret for things which have already past; comp. Gen. l. 21. <i>Jerusalem.</i> The congregation of Israel is meant. <span>\u05e6\u05d1\u05d0\u05d4</span> <i>Her time</i>.<sup>8</sup><i class="footnote">A. V., \u201cThe warfare.\u201d</i> Comp. <span>\u05e6\u05d1\u05d0\u05d9</span> \u201cmy appointed time\u201d (Job xiv. 14); <span>\u05e6\u05d1\u05d0</span> (ib. vii .1). The commentators generally take it in its usual sense; \u201cher host;\u201d<sup>9</sup><i class="footnote"><span>\u05de\u05dc\u05d0\u05d4 \u05e6\u05d1\u05d0\u05d4</span> is to be rendered accordingly: \u201cShe is full of her host,\u201d that is, of the Israelites. Comp. Targ. Jon. <span>\u05d0\u05e8\u05d9 \u05e2\u05ea\u05d9\u05d3\u05d0 \u05d3\u05ea\u05ea\u05d8\u05dc\u05d9 \u05de\u05e2\u05dd \u05d2\u05dc\u05d5\u05ea\u05d4\u05d0</span> I. E. decides against this explanation, probably from the parallelism which demands that this phrase should be similar in meaning to <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> \u201cthe punishment for her iniquity is accomplished.\u201d From the mere grammatical point of view this explanation is more commendable, since the masculine <span>\u05e6\u05d1\u05d0\u05d4</span> is more likely to be the object than the subject to <span>\u05d8\u05dc\u05d0\u05d4</span>, which is feminine.</i> but the first explanation is the right one. <span>\u05e0\u05e8\u05e6\u05d4</span> <i>Is accomplished</i>,<sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cIs pardoned.\u201d \u201cShall enjoy.\u201d</i> that is, is finished and at an end; comp. <span>\u05e2\u05d3 \u05d9\u05e8\u05e6\u05d4</span> \u201ctill he shall accomplish\u201d (Job xiv. 6); <span>\u05ea\u05e8\u05e6\u05d4</span> \u201cshall accomplish\u201d (Levit. xxvi. 34); <span>\u05e0\u05e8\u05e6\u05d4 \u05e2\u05d5\u05e0\u05d4</span> has the same meaning as the phrase <span>\u05ea\u05dd \u05e2\u05d5\u05e0\u05df</span> \u201cthe punishment of thine iniquity is accomplished\u201d (Lam. iv. 22). <i>Double</i>. Twice as much affliction as other nations had to suffer. <span>\u05d1\u05db\u05dc</span> For all.'],
  [u'<i>The voice of him that crieth,</i> of him, that brings the good tidings. <i>Prepare ye</i>, etc. These words are addressed to all nations. <i>The way of the Lord</i>. The way of those that have been in exile and return to the holy mountain.<sup>11</sup><i class="footnote">\u201cThe way of the Lord\u201d is either \u201cthe way which the Lord made,\u201d or \u201cthe way made for the Lord\u201d; that is, the way which leads to the place where His name is glorified. I. E. seems to be in favour of the second explanation.</i> <i>Make straight</i>, etc. Repetition of the same idea.'],
  [u'<i>Every valley shall be exalted</i>. Every valley that is now low, shall then be exalted. The word <span>\u05d2\u05b6\u05bc\u05d9\u05d0</span> \u201cvalley\u201d is not in the construct state<sup>12</sup><i class="footnote">From this remark it appears that I. E. read <span>\u05d2\u05bc\u05b5\u05d9\u05d0</span>, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form xxii. 1 and Ez. xxxix. 11 used in the construct state. No remark would have been required if I. E. had before him the reading <span>\u05d2\u05bc\u05b6\u05d9\u05d0</span> adopted in the printed editions of the Bible.</i> as in xxii. 1, and Ez. xxxix. 11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. <span>\u05de\u05b4\u05dc\u05b5\u05bc\u05d9\u05dc</span> (xxi. 11).<sup>13</sup><i class="footnote">See c. xv., Note 1.</i> <span>\u05d4\u05e2\u05e7\u05d5\u05d1</span> <i>The crooked.</i> It is the opposite of <span>\u05de\u05d9\u05e9\u05d5\u05e8</span> \u201cstraight;\u201d comp. <span>\u05e2\u05e7\u05d5\u05d1</span> \u201cdeceitful\u201d<sup>14</sup><i class="footnote">That is \u201ccrooked\u201d in the figurative sense, the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cupright\u201d or \u201cstraight.\u201d</i> (Jer. xvii. 9). <span>\u05d5\u05d4\u05e8\u05db\u05e1\u05d9\u05dd</span> <i>And the rough places.</i> Comp. <span>\u05de\u05e8\u05db\u05e1\u05d9</span> \u201cfrom the crookedness of\u201d<sup>15</sup><i class="footnote">A. V., \u201cFrom the pride.\u201d</i> (Ps. xxxix. 21).'],
  [u'<i>And the glory</i>, etc. When God will perform this miracle, then His glory will be revealed.'],
  [u'<i>The voice said</i>, etc. This verse explains \u201cthe glory of the Lord\u201d to consist in the fact that His word alone is fulfilled, not so the word of man. <i>The voice</i>. The angel.<sup>16</sup><i class="footnote">I. E. prefers to let the angel speak to Isaiah, to attributing to God \u201ca voice\u201d in its literal meaning.</i> <i>Said</i> unto the prophet. <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. Comp. <span>\u05db\u05e9\u05de\u05e9\u2550\u05e9\u05de\u05e9</span> \u201cas sun\u201d (Ps. lxxxiv. 12). <i>As the flower of the field</i>, \u201cwhich flourisheth in the morning and groweth up, but is cut down and withereth in the evening\u201d (Ps. xc. 6).'],
  [u'<span>\u05d7\u05e6\u05d9\u05e8</span> <i>Grass.</i> The fresh grass; the word has the same meaning in Arabic.<sup>17</sup><i class="footnote">&lt;ara/&gt; Viruit, &lt;ara/&gt; Viridis. (Freytag, Lex. Arab. Lat.)</i> <span>\u05e0\u05e9\u05d1\u05d4</span> <i>Bloweth.</i> Comp. <span>\u05d5\u05d9\u05e9\u05d1</span> \u201cand he drove away\u201d (Gen. xv. 11), though of a different conjugation.<sup>18</sup><i class="footnote"><span>\u05e0\u05e9\u05d1\u05d4</span> is the third person feminine part, of Kal; \u05d5\u05d9\u05e9\u05d1 is the third person masculine future (with \u05d5 conversive) of Hiphil.</i> <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> Like grass. <span>\u05d4\u05e2\u05dd</span> All people.<span class="ltr"><sup>19</sup><i class="footnote">The definite article is sometimes used to indicate the extension of a name to all the individuals of that class; <i>e.g.</i> <span>\u05db\u05dc \u05e2\u05dd = \u05d4\u05b8\u05e2\u05b8\u05dd</span> \u201call people;\u201d all individuals included in the term \u05e2\u05dd \u201cpeople.\u201d</i></span>'],
  [u'<i>The grass withereth,</i> etc. Since he is like grass, he will wither; since he is like the flower, he will fade away; but the word of the Lord shall stand\u2014<span>\u05d9\u05e2\u05de\u05d5\u05d3\u2550\u05d9\u05e7\u05d5\u05dd</span><sup>20</sup><i class="footnote"><span>\u05e7\u05d5\u05dd</span> usually signifies \u201cto rise,\u201d expressing a momentary action; <span>\u05e2\u05de\u05d3</span> \u201cto stand,\u201d expresses a lasting state. It must therefore be considered as exceptional to find the verb <span>\u05e7\u05d5\u05dd</span> followed by the adverbial phrase \u201cfor ever,\u201d or as I. E. explains, to find <span>\u05e7\u05d5\u05dd</span> used instead of <span>\u05e2\u05de\u05d3</span>.</i>\u2014and none will frustrate it. <span>\u05e8\u05d5\u05d7 \u05d4\u05f3</span><sup>21</sup><i class="footnote">This remark belongs to ver. 7.</i> <i>The wind</i><sup>22</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>of the Lord,</i> that is, the wind, which is sent by Him, <span>\u05e0\u05e9\u05d1\u05d4 \u05d1\u05d5</span> <i>Bloweth upon it,</i> that is, upon the grass, and it becomes dry.'],
  [u'<span>\u05de\u05d1\u05e9\u05e8\u05ea</span> <i>That bringeth good tidings.</i> The feminine is used because <span>\u05e2\u05d3\u05d4</span> \u201cthe congregation\u201d<sup>23</sup><i class="footnote">That is, the congregation of Zion or Israel.\u2014This remark is directed against the Midrash explanation, quoted by Rashi, that sometimes the masculine form <span>\u05de\u05d1\u05e9\u05e8</span> is used, sometimes the feminine <span>\u05de\u05d1\u05e9\u05e8\u05ea</span>, to indicate that the good news will come either quickly, with vigour, as a man is used to go, if the Israelites will deserve it by a virtuous life, or slowly, without energy, like a woman, if the Israelites should fail to deserve it.</i> is to be supplied, but not because it signifies a female person.'],
  [u'<span>\u05d1\u05d7\u05d6\u05e7</span> <i>With strong hand,</i> <span>\u05d9\u05d3</span> \u201chand\u201d is to be supplied; as to the use of <span>\u05d9\u05d3</span> as a masculine noun, comp. Ez. ii. 9.<sup>24</sup><i class="footnote"><span>\u05d7\u05d6\u05e7</span> is an adjective; the noun, which is to be qualified by this attribute, must be supplied.</i> <span>\u05e9\u05db\u05e8\u05d5</span> <i>His reward,</i> that is, the reward which He will give to him that hopes for Him.<sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two meanings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i><sup>25</sup><i class="footnote">The phrase \u201chis reward\u201d admits of two me<sup>26</sup><i class="footnote">A. V., \u201cHis work.\u201d</i>anings; namely, 1, the reward which he gives; 2, the reward which he receives. The first explanation, though introduced anonymously, is not I. E.\u2019s own opinion; he rejects it and replaces it by another, which is based on the second meaning of \u201chis reward.\u201d</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> And his wages. Comp. <span>\u05e4\u05e2\u05dc\u05ea \u05e9\u05db\u05d9\u05e8</span> \u201cthe wages of him that is hired;\u201d <span>\u05e4\u05e2\u05dc\u05d4</span> lit. \u201cwork\u201d signifies also \u201cthe wages for the work.\u201d\u2014I think that this explanation is not supported by the context, and that the sense of the sentence is: God does not ask for any wages ; He is not like a hired shepherd, but <span>\u05db\u05e8\u05e2\u05d4 \u05e2\u05d3\u05e8\u05d5</span> (next verse) like one, that feeds his own flock.'],
  [u'<i>And carry them in his bosom.</i> Namely those that cannot walk. <span>\u05e2\u05dc\u05d5\u05ea</span> Those that are with young. The word is derived from <span>\u05e2\u05dc\u05d4</span> \u201cto go up.\u201d<sup>27</sup><i class="footnote">If it were as I. E. asserts, the word would be <span>\u05e2\u05dc\u05d5\u05ea \u05e2\u05d5\u05dc\u05d5\u05ea</span> is to be derived from <span>\u05e2\u05d5\u05dc</span>, as in nearly all commentaries.</i> <span>\u05d9\u05e0\u05d4\u05dc</span> He shall gently lead.\u2014God will bring together those that are in exile, and heal those that are suffering.'],
  [u'<i>Who hath measured,</i> etc. There are some that ask, How is it possible that such a thing<sup>28</sup><i class="footnote">The redemption of the Israelites from their exile.</i> shall happen? The answer is that the same Supreme Being will cause it to pass, who has created the whole universe, who knows the quantity of the water in the sea, as if He had measured it with His hand. <span>\u05d1\u05e9\u05e2\u05dc\u05d5</span> <i>In the hollow of His hand.</i> Comp. <span>\u05db\u05e9\u05e2\u05dc\u05d9</span> \u201cfor handfuls\u201d (Ez. xiii. 19). <i>And meted out heaven with the span.</i> He knows the measure of heaven, which He has stretched out like a curtain; He has created it with His omnipotence, according to His wisdom, as if He had measured it with the span. The words of the text are an anthropomorphism. <span>\u05d5\u05db\u05dc</span> <i>And measured.</i><sup>28a</sup><i class="footnote">A. V., \u201cAnd comprehended.\u201d</i> Comp. <span>\u05d5\u05db\u05dc\u05d5</span>, the Chaldean translation of <span>\u05d5\u05d9\u05de\u05e8\u05d5</span> \u201cand they measured\u201d (Ex. xvi. 18). <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> <i>In a measure.</i> <span>\u05e9\u05dc\u05d9\u05e9</span> is very likely derived from <span>\u05e9\u05dc\u05e9</span> \u201cthree,\u201d but we do not know at present the capacities of ancient measures. Comp. <span>\u05d1\u05e9\u05dc\u05d9\u05e9</span> \u201cin great measure\u201d (Ps. Ixxx. 6).<sup>29</sup><i class="footnote">According to Gesenius <span>\u05e9\u05dc\u05d9\u05e9</span> is the third part of an Epha, which is translated in the LXX. by <i>\u03c4\u03c1\xed\u03b1 \u03bc\u03ad\u03c4\u03c1\u03b1</i> \u201cthree measures.\u201d</i> <span>\u05d1\u05e4\u05dc\u05e1</span> <i>In a balance.</i><sup>30</sup><i class="footnote">A. V., \u201cScales.\u201d</i> It is called in Arabic Kriston<sup>31</sup><i class="footnote">The Roman balance, the steelyard. As to the word <span>\u05e7\u05e8\u05e1\u05d8\u05d5\u05df</span> mentioned by I. E., see Aruch. sub voce <span>\u05db\u05e8\u05e1\u05dd</span> it is called there an Arabian word, but it is more correctly the Persian <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"></i> and consists of one long arm. The word <span>\u05e4\u05b6\u05dc\u05b6\u05e1</span> is of the same root as <span>\u05e4\u05b7\u05dc\u05bc\u05b5\u05e1</span> \u201cweigh\u201d (Prov. iv. 26). <span>\u05d5\u05d2\u05d1\u05e2\u05d5\u05ea \u05d1\u05de\u05d0\u05d6\u05e0\u05d9\u05dd</span> <i>And hills in scales.</i><sup>32</sup><i class="footnote">A. V., \u201cBalance.\u201d</i> He places two hills in the two scales and weighs them against each other.<sup>32a</sup><i class="footnote">I. E. seems to lay too much stress on the dual form <span>\u05de\u05d0\u05d6\u05e0\u05d9\u05dd;</span> else the remark is quite superfluous.</i> All this is said figuratively.'],
  [u'<span>\u05e8\u05d5\u05d7 \u05d9\u05d9</span> <i>The spirit of the Lord.</i> The Gaon says that <span>\u05ea\u05d5\u05d7</span> \u201cthe wind\u201d (air) has not yet been mentioned with the other three elements in the preceding verse, and that <span>\u05d9\u05d9</span> \u201cthe Lord\u201d is the answer given to the question, and the meaning of the phrase is: \u201cWho has directed the wind? The Lord.\u201d<sup>33</sup><i class="footnote">The Gaon translates it: &lt;ara/&gt;</i> I do not agree with this explanation, because it is said <span><sup>34</sup><i class="footnote">The accusative case in Hebrew is indicated by <span>\u05d0\u05ea</span> only when the noun has the definite article or governs a genitive; if, therefore, <span>\u05e8\u05d5\u05d7</span> were to be separated from the following <span>\u05d9\u05d9,</span> the particle <span>\u05d0\u05ea</span> before <span>\u05e8\u05d5\u05d7</span> would be very exceptional.</i>\u05d0\u05ea \u05e8\u05d5\u05d7</span>, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: \u201cWho has directed the spirit of the Lord:\u201d <span>\u05e8\u05d5\u05d7</span> is in the construct state; comp. <span>\u05d0\u05dc\u05d4\u05d9\u05dd \u05e8\u05d5\u05d7</span> (Gen. i. 2);<sup>35</sup><i class="footnote">A. V., \u201cThe spirit of the Lord\u201d (here as well as Gen. i. 2).</i> the interrogative pronoun <span>\u05de\u05d9</span> \u201cwho,\u201d is to be supplied before the second part of the verse: \u201cAnd who is the man, to whom God communicated His counsel, why He created things in such and such a manner.'],
  [u'<span>\u05e0\u05d5\u05e2\u05e5</span> It is the past of Niphal; the \u05e2 has therefore a Pathah;<sup>36</sup><i class="footnote"><span>\u05e0\u05d5\u05e2\u05b7\u05e5</span> is the third person past, <span>\u05e0\u05d5\u05e2\u05b8\u05e5</span> the participle of Niphal, used also for the present tense. I. E. refers the verse to the creation, and lays stress on the use of the past.</i> it means, \u201cHe took counsel.\u201d <span>\u05d5\u05d9\u05d1\u05d9\u05e0\u05d4\u05d5</span> And gave Him understanding.<sup>37</sup><i class="footnote">A. V., \u201cAnd who instructed Him.\u201d</i> <i>And taught Him the path of judgment,</i> how to fix the punishment for every sin, <i>and taught Him knowledge</i> (\u05d3\u05e2\u05ea), to know future events.'],
  [u'<span>\u05db\u05de\u05e8 \u05de\u05d3\u05dc\u05d9</span> <i>As a drop of a bucket,</i> as a drop that falls from the bucket. <span>\u05de\u05e8</span> \u201cdrop\u201d is hap. leg. <span>\u05d5\u05db\u05e9\u05d7\u05e7</span> <i>And as the small dust.</i> Comp. <span>\u05d5\u05e9\u05d7\u05e7\u05ea</span> \u201cand thou shalt beat\u201d (Ex. xxx. 36).\u2014Since all people are vain before Him, with whom could he have taken counsel? <span>\u05d9\u05de\u05d5\u05dc</span> \u201cHe throweth;\u201d comp. <span>\u05d5\u05d9\u05d8\u05d9\u05dc\u05d5</span> \u201cand cast Him forth\u201d (Jon. i. 5), though of a different root. According to R. Jonah <span>\u05d9\u05de\u05d5\u05dc</span> is Niphal, but that is very improbable; it can also be explained \u201cHe taketh up\u201d and compared with <span>\u05e0\u05d5\u05d8\u05dc</span> \u201ccarrying\u201d (Mishnah Shab. xvii. 2).<sup>38</sup><i class="footnote"><span>\u05d9\u05d8\u05bc\u05d5\u05dc</span>. can be Niphal of <span>\u05d8\u05d5\u05dc</span> as well as Kal of <span>\u05e0\u05d8\u05dc</span>; but the construction of the sentence is not in favour of the former, for we should then have to supply the relative <span>\u05d0\u05e9\u05e8</span>: \u201cThe isles are like dust <i>that</i> is carried away;\u201d but <span>\u05d9\u05de\u05d5\u05dc</span> being taken as the Kal of <span>\u05e0\u05d8\u05dc</span> requires no such supplement.</i>'],
  [u'<i>And Lebanon is not sufficient,</i> etc. God does not want burnt offerings; Lebanon would not suffice for fuel, if He wanted offerings. Lebanon is mentioned by the prophet simply as an example which his hearers can understand ; in reality, however, he refers to all the woods of the earth. The same remark applies to the words \u201cand the beasts thereof.\u201d'],
  [u'<i>All nations,</i> etc. All divisions of nature<sup>39</sup><i class="footnote">Only those parts of nature are mentioned, that exhibit a certain degree of vitality; the minerals (<span>\u05e8\u05d5\u05de\u05e1</span>) are therefore passed over in silence.</i> are reviewed by the prophet; viz. first \u201cthe nations\u201d (ver. 15), that is, \u201cman,\u201d and then (ver. 16) \u201cplants\u201d and \u201cbeasts.\u201d\u2014The meaning of this verse is: \u201csince all<sup>40</sup><i class="footnote">The phrase <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> which is explained by I. E. to signify \u201cman, plants and animals\u201d cannot be taken in its usual and literal sense \u201call people ;\u201d it means \u201call divisions\u201d or \u201call kingdoms of nature.\u201d Although I. E. might have derived this meaning of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> from the literal and original meaning of <span>\u05d2\u05d5\u05d9</span> \u201cpeople,\u201d he seems here to have indulged in a play of words, and to have used <span>\u05db\u05dc\u05bc \u05d4\u05d2\u05d5\u05d9\u05dd</span> in his commentary at least, instead of <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05d5\u05ea</span> \u201call bodies\u201d or \u201call.\u201d</i> is as nothing before Him,\u201d etc.<sup>41</sup><i class="footnote">I. E. considers verse 17 as the recapitulation of the two preceding verses, and therefore refers <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05e1</span> to \u201cman, plants and animals\u201d mentioned there.</i> <span>\u05de\u05d0\u05e4\u05e1</span> <i>Less than nothing.</i> The \u05de denotes here the same as in <span>\u05de\u05d4\u05d1\u05dc</span> \u201clighter than vanity\u201d (Ps. Ixii. 10).\u2014It is surprising how the Gaon could place men above angels, he must certainly have read this chapter.<sup>42</sup><i class="footnote">This question is discussed by I. E, more fully in his abridged commentary on Exodus xxiii. 20.</i>'],
  [u'<i>To whom then,</i> etc. They are without knowledge, but God is omniscient (Jos. xxii. 22).<sup>43</sup><i class="footnote">If the words of the Hebrew text <span>\u05d9\u05d5\u05d3\u05e2 \u05d0\u05dc \u05d4\u05e1 \u05d1\u05dc\u05d0 \u05d4\u05f4\u05d0 \u05d4\u05d3\u05e2\u05ea \u05db\u05de\u05d5 \u05d0\u05dc\u05f3 \u05d4\u05d5\u05d0</span> contained a grammatical remark that <span>\u05d4\u05d0\u05dc=\u05d0\u05dc</span> \u201cGod,\u201d or = <span>\u05d0\u05dc\u05d4</span> \u201cthese,\u201d either the word <span>\u05d4\u05dd</span> or <span>\u05d4\u05d3\u05e2\u05ea</span> were superfluous, and the reference to Jos. xxii. 22 unnecessary. The following emendation has therefore been suggested for the translation: <span>\u05d0\u05dc \u05d4\u05dd \u05d1\u05dc\u05d0 \u05d3\u05e2\u05ea \u05d5\u05d0\u05dc \u05d4\u05d5\u05d0 \u05d9\u05d5\u05d3\u05e2</span>.</i>'],
  [u'<span>\u05d4\u05e4\u05e1\u05dc\u05bc</span> <i>The image,</i><sup>44</sup><i class="footnote">A. V., \u201cA graven image.\u201d</i> which is cut of stone or wood. <span>\u05e0\u05e1\u05da</span> <i>Melteth</i>.<sup>45</sup><i class="footnote">The Hebrew text is here deficient. If <span>\u05e0\u05e1\u05da</span> means \u201che cast,\u201d as appears from the comparison with <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cthe molten calf,\u201d I. E. himself explains it so\u2014<span>\u05d4\u05e4\u05e1\u05dc</span> cannot be the image cut from wood or stone. The original was probably to this effect: <span>\u05e0\u05e1\u05da</span> \u201cto cover\u201d or \u201cto overlay\u201d; others: \u201cto cast.\u201d Comp. the commentary of Kimchi, ad locum.</i> Comp. <span>\u05e2\u05e0\u05dc \u05de\u05e1\u05db\u05d4</span> \u201ca molten calf\u201d (Ex, xxxii. 4). \u05d9\u05e8\u05e7\u05e2\u05e0\u05d5 <i>Beateth it</i>.<sup>46</sup><i class="footnote">A. V., \u201cSpreadeth it over.\u201d</i> Comp. <span>\u05d5\u05d9\u05e8\u05e7\u05e2\u05d5</span> \u201cand they did beat\u201d (Ex. xxxix. 3), <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d<sup>47</sup><i class="footnote">A. V., \u201cA firmament.\u201d</i> (Gen. i. 6). <span>\u05e8\u05ea\u05e7\u05d5\u05ea</span> A kind of chain. Comp. <span>\u05d4\u05e8\u05ea\u05d5\u05e7</span> \u201cthe chains\u201d (Ez. vii. 23).'],
  [u'<span>\u05d4\u05de\u05e1\u05db\u05df \u05ea\u05e8\u05d5\u05de\u05d4</span> Some explain <span>\u05de\u05e1\u05db\u05df</span> to be identical with <span>\u05e1\u05d5\u05db\u05df</span> \u201ctreasurer\u201d (xxii. 15), and supply <span>\u05de\u05e1\u05db\u05df:</span> \u201cthe treasurer, namely, the treasurer of the oblation.\u201d According to others <span>\u05de\u05e1\u05db\u05df</span> is an adjective; \u201cThat which is stored up, namely the oblation,\u201d of which to make an image ; the third person in <span>\u05d9\u05d1\u05d7\u05e8</span> \u201che chooseth\u201d is explained by them<sup>48</sup><i class="footnote">The words \u201cby them\u201d are added in the translation, because according to the first explanation \u201cthe treasurer\u201d is the subject.</i> to refer to the owner of the oblation. <i>To prepare a graven image that shall not be moved.</i> To fasten it with nails.'],
  [u'<span>\u05d4\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d5</span> <i>Have ye not known</i> by your own common sense, which is the most important source of knowledge ; <span>\u05d4\u05dc\u05d0 \u05ea\u05e9\u05de\u05e2\u05d5</span> <i>have you not heard</i>; have you not been informed by others; <span>\u05d4\u05dc\u05d0 \u05d4\u05d2\u05d3 \u05de\u05e8\u05d0\u05e9 \u05dc\u05db\u05dd</span> <i>hath it not been told you from the beginning,</i> this is the lowest degree of knowledge.<sup>49</sup><i class="footnote">The various degrees of knowledge, with regard to the mode of acquiring it, are, according to I. E., respectively expressed in Hebrew by <span>\u05d9\u05d3\u05e2</span> \u201cto know from our own reasoning,\u201d <span>\u05e9\u05de\u05e2</span> \u201cto know from information and instruction received from others,\u201d <span>\u05d4\u05bb\u05d2\u05bc\u05b7\u05d3</span> \u201cto be told, without any effort of our own reason.\u201d</i> <i>From the beginning.</i> From the first day of your existence; and even if you have no knowledge at all, <i>have you not considered the foundations of the earth?</i> etc.'],
  [u'<span>\u05d7\u05d5\u05d2</span> <i>Circle.</i> Comp. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> \u201ccompass\u201d (xliv. 13), the instrument, which is used to describe a circle.\u2014Here it is stated that the earth is round and not square, though no verse is required for the support of this statement; for it is known by convincing proofs.<sup>50</sup><i class="footnote">This remark is probably made, to shew that the expression \u201cfrom the four corners of the earth\u201d used by Isaiah (xi. 12), and Ezekiel (vii. 2), is not to be taken literally.</i> <i>He who sitteth upon the circle of the earth.</i> He whose glory fills the whole earth. <span>\u05db\u05d3\u05d2\u05e7</span> <i>As a curtain</i>.<sup>51</sup><i class="footnote">The Hebrew text has the word <span>\u05db\u05d8\u05e4\u05e8\u05d9\u05e8,</span> which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but <span>\u05e9\u05e4\u05e8\u05d9\u05e8</span> (Jer. xliii. 10.) is probably meant.</i> Resembling the form of a tent.\u2014The heavens mentioned here are not the Ofanim.<sup>52</sup><i class="footnote">The Ofanim or Spheres (<span>\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd</span>), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. vi. 1, and Note 5; on Gen. i. 6, and on Ex. xxiv. 10.</i> <span>\u05d5\u05d9\u05de\u05ea\u05d7\u05dd</span> <i>And spreadeth them out, as a tent to dwell</i> under them.\u2014The meaning of the whole passage is: \u201cThe Lord is He who sitteth,\u201d etc.<sup>53</sup><i class="footnote">This verse is the continuation of the question of the preceding verse, and the answer, left to the reader to supply, is \u201cIt is the Lord.\u201d</i>'],
  [u'<span>\u05e8\u05d5\u05d6\u05e0\u05d9\u05dd</span> <i>Princes.</i> Comp. <span>\u05e8\u05d6\u05d5\u05df</span> \u201cprince\u201d (Prov. xiv. 28) ; the adjective has various forms.<sup>54</sup><i class="footnote">The form of the nouns, whether substantives or adjectives, is not fixed after a certain uniform paradigm, as is the case with the verb; thus of the root <span>\u05e8\u05d6\u05df</span> two nouns are formed: <span>\u05e8\u05b8\u05d6\u05d5\u05b9\u05df</span> and <span>\u05e8\u05b9\u05d6\u05b5\u05df</span> both meaning the same, namely, \u201cprince.\u201d I. E. repeatedly calls our attention to this fact. See c. ix. Note 4.</i>'],
  [u'<i>Yea, they shall not be planted,</i> etc. They shall be like trees, that perished as completely as if they had never been planted. <span>\u05e0\u05d8\u05e2\u05d5</span> is Niphal; <span>\u05d6\u05e8\u05e2\u05d5</span> is Pual; <span>\u05e9\u05e8\u05e9</span> is participle Kal.<sup>55</sup><i class="footnote">Comparing <span>\u05e9\u05c1\u05c2\u05e8\u05b5\u05e9\u05c1</span> with <span>\u05e9\u05c1\u05c2\u05e8\u05b8\u05e9\u05d5\u05bc</span> (Jer. xii. 2), the reader is more inclined to take it as the third person Pual, with Zer\xe9 instead of the Pathah.</i> <span>\u05e0\u05e9\u05e3</span> <i>He shall blow.</i> Comp. <span>\u05e0\u05e9\u05e4\u05ea</span> \u201cthou didst blow\u201d (Ex. xv. 10). <span>\u05d5\u05d2\u05dd</span> And besides.'],
  [u'<i>To whom then will you liken me,</i> etc. The prophet addresses the idolatrous people, saying, Are there men more honoured by you than princes and judges? and yet you see that God destroys them in a moment. <span>\u05d5\u05d0\u05e9\u05d5\u05d4</span> <i>That I be equal</i><sup>56</sup><i class="footnote">A. V., \u201cOr shall I be equal.\u201d\u2014I. E. does not take it as a separate question, but as the explanation of the preceding one.</i> to him. <i>The holy.</i> God is too holy to be compared with one of His creatures, much less with the products of His creatures.'],
  [u'<i>Who hath created these,</i> these creatures that are here; and who is it, <i>that bringeth out their host with number</i> every day. This phrase refers to the daily apparent coming and going of the stars. It may also refer to the planets, each of which has its circuit defined by a number, which is known to the Almighty, but unknown hitherto to the wise men of the East and to all astronomers.<sup>57</sup><i class="footnote">The use of the expression \u201cthe wise men of the East\u201d for \u201cmen possessing the highest degree of wisdom\u201d is derived from the words \u201cAnd Solomon\u2019s wisdom exceeded the wisdom of all the children of the East.\u201d (1 Kgs. v. 10). \u2014The number referred to in I. E.\u2019s remark (<span>\u05de\u05e1\u05e4\u05e8 \u05e6\u05d0\u05ea</span>) is the number of the revolutions each planet has completed since its creation. This number, he says, is unknown to all philosophers and astronomers; but if the era of the creation, which is generally adopted by the Jews, and which places the creation in the year 3760 before the commencement of the Christian era, is correct, it cannot be difficult to find the number of the revolutions of each planet. I. E. seems, therefore, to doubt the correctness of the number 3760. He adds, however, another explanation, referring \u201cthe number\u201d to the fixed stars, which, in fact, no man was ever able to count, nor did any ever profess to be able.</i> It is, however, possible, that the prophet refers to the number of stars in the highest sphere,<sup>58</sup><i class="footnote">Each of the planets is considered to move in and by a certain sphere (<span>\u05d2\u05dc\u05d2\u05dc</span>) ; there are seven spheres for the seven (then known) planets; another for the Zodiac, and the ninth for the other fixed stars, which is most distant from or highest above the earth. See c. vi. Note 5.</i> which no man, however wise, is able to tell. <i>By the greatness of might,</i> which He possesses; <i>and for that He is strong in power, not one faileth</i> to be numbered, or to preserve its substance; for no star is ever annihilated. <span>\u05d0\u05d9\u05e9</span> signifies here \u201can individual;\u201d comp. <span>\u05d5\u05d4\u05d0\u05d9\u05e9 \u05d2\u05d1\u05e8\u05d9\u05d0\u05dc</span> (Dan. ix. 21).<sup>59</sup><i class="footnote">The proof is here taken from <span>\u05d0\u05d9\u05e9</span> being used to signify an angel; an angel is not a human being; <span>\u05d0\u05d9\u05e9,</span> our author concludes, must therefore have the more general meaning \u201can individual,\u201d \u201ca being.\u201d</i>'],
  [u'<i>My way is hid from the Lord,</i> that is, He does not see what I am doing. The same idea is contained in the words which follow: <i>And my judgment passeth away from my God,</i> that is, He will not judge me according to my way.'],
  [u'<span>\u05d4\u05dc\u05d0 \u05d9\u05d3\u05e2\u05ea</span> <i>Hast thou not known</i> by common sense; for he who is thinking can attain a knowledge of his Creator by convincing proofs. <span>\u05d0\u05dd \u05dc\u05d0 \u05e9\u05de\u05e2\u05ea</span> <i>Hast thou not heard,</i> and learnt from others, who have studied.<sup>60</sup><i class="footnote">See Note 49.</i> <i>The everlasting God</i>. As He was, so He will always be, without alteration. <span>\u05d1\u05d5\u05e8\u05d0</span> <i>Creator.</i> I have explained already (Gen. i. 1), that <span>\u05d1\u05e8\u05d0</span> literally means \u201cto cut.\u201d<sup>61</sup><i class="footnote">I. E. repeatedly remarks, that <span>\u05d1\u05e8\u05d0</span> means (1) to shape, to produce a thing from a given substance (2) : (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d9\u05e9</span>) to decree, or to decide: both meanings he derives from <span>\u05d2\u05d6\u05e8=\u05d1\u05e8\u05d0</span> \u201cto cut.\u201d Most of the commentators explain <span>\u05d1\u05e8\u05d0</span> to mean <span>\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05df</span> \u201cto produce a thing from nothing.\u201d According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.</i> <i>The ends of the earth.</i> The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,\u2014the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing<sup>62</sup><i class="footnote"><span>\u05d1\u05dc\u05d9\u05de\u05d4</span> is a compound, consisting of <span>\u05d1\u05dc\u05d9</span> and <span>\u05de\u05d4</span> \u201cwithout anything,\u201d and is exclusively used in this connection. Comp. <span>\u05d7\u05d5\u05dc\u05d4 \u05d0\u05e8\u05e5 \u05e2\u05dc \u05d1\u05dc\u05d9\u05d8\u05d4</span> \u201cand hangeth the earth upon nothing\u201d (Job xxvi. 7).</i>\u2014<i>He fainteth not, neither is He weary, and there is no searching of His understanding;</i> consequently, His might and wisdom will never depart from Him. Some say, that the phrase my \u201cway is hid,\u201d refers to the troubles which the Israelites have to suffer, and which they imagine to be either unknown to the Almighty, or of such a nature, that even if He knew them, He could not remove them.<sup>63</sup><i class="footnote">The reply to the first objection, \u201cthe troubles are unknown to Him\u201d is contained in the words \u201cand there is no searching of His understanding\u201d; to the second objection, \u201cHe cannot help,\u201d the reply is given; \u201cHe fainteth not, neither is He weary.\u201d</i>'],
  [u'<i>He giveth power,</i> etc. How can He be weary, if He gives power to the faint, and strengthens him that is without strength. <span>\u05e2\u05b8\u05e6\u05b0\u05de\u05b8\u05d4</span> <i>Strength.</i> It is a noun similar in form to \u05d7\u05b8\u05d1\u05b0\u05de\u05b8\u05d4 \u201cwisdom.\u201d'],
  [u'<i>Even the youths</i> who have strength, <i>faint,</i> etc.'],
  [u'<span>\u05d9\u05d7\u05dc\u05d9\u05e4\u05d5 \u05db\u05d7</span> <i>Shall renew their strength.</i> Before one power is exhausted, the other is prepared for them by the Almighty. Comp. \u201cif it be cut down, (<span>\u05d9\u05d7\u05dc\u05d9\u05e3</span>) it will sprout again\u201d (Job. xiv. 7). In Arabic this word has a similar meaning.<sup>64</sup><i class="footnote">&lt;ara/&gt; Successor alicujus fuit; &lt;ara/&gt; Khalif. (Freytag, Lex. Arab. Lat.)</i> <span>\u05d0\u05d1\u05e8</span> <i>Wing</i>. Comp. Ps. lv. 7.\u2014The sense of the whole verse seems to be this: The Israelites that trusted in the Almighty will be strengthened by Him, and He will bring them back to Jerusalem; the Babylonians, who are now mighty, will be weakened.']],
 [[u'<span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9</span> \u2550 <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> Be silent and listen unto me.<sup>1</sup><i class="footnote">To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as <i>e.g.</i> here, <span>\u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d5\u05e9\u05de\u05e2\u05d5 \u05d0\u05dc\u05d9 \u2550 \u05d4\u05d7\u05e8\u05d9\u05e9\u05d5 \u05d0\u05dc\u05d9</span> and <span>\u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9 \u05d0\u05e4\u05e8\u05d9\u05dd \u05d5\u05dc\u05e9\u05d5\u05dd \u05d0\u05d5\u05ea\u05d4 \u05e2\u05dc \u05e8\u05f4 \u05de\u05e0\u05f4\u2550 \u05d0\u05e4\u05e8\u05d9\u05dd \u05e2\u05dc \u05e8\u05d0\u05e9 \u05de\u05e0\u05e9\u05d4 \u05dc\u05d4\u05e1\u05d9\u05e8 \u05d0\u05d5\u05ea\u05d4 \u05de\u05e2\u05dc \u05e8\u05d0\u05e9</span> \u201cto remove it from Ephraim\u2019s head unto Manasseh\u2019s head.\u201d (Gen. xlviii. 17). \u2014A. V., \u201cKeep silence before me.\u201d</i> <i>And let the people renew their strength,</i> if they can. <i>Let them come near,</i> after having renewed their strength. <i>Then let them speak, and let us come near together to judgment,</i> to know, who is the mighty.'],
  [u'<span>\u05de\u05de\u05d6\u05e8\u05d7</span> <i>The man from the east.</i><sup>2</sup><i class="footnote">A. V., \u201c(Who raised up the righteous man) from the East.\u201d</i> The ancients refer this expression to Abraham, who defeated the kings (Gen. xiv.), and broke the idols;<sup>2a</sup><i class="footnote">Comp. Bereshith Rabba, xxxviii.</i> especially because of the words \u201cthe seed of Abraham, my friend,\u201d (ver. 8). This is not impossible, but I refer it rather to Cyrus; because all these chapters are connected by their contents; comp. \u201ccalling a ravenous bird from the east\u201d (xlvi. 11) and \u201cI have raised up one from the north, and he shall come; from the rising of the sun shall he call upon my name\u201d (xli. 25); besides, the name of Cyrus is distinctly mentioned xliv. 28 and xlv. 1. <i>From the east,</i> Elam was north-east of Babylon.<sup>3</sup><i class="footnote">Modern geographers describe Elam as rather to the south-east of Babylon. See c. xiii. Note 7.</i> <span>\u05d9\u05e7\u05e8\u05d0\u05d4\u05d5</span> \u201cHe shall meet it\u201d or \u201cit shall meet him.\u201d<sup>4</sup><i class="footnote">A. V., \u201cCalled him.\u201d\u2014<span>\u05e7\u05e8\u05d0\u05b4</span> means \u201cto call\u201d; <span>\u05e7\u05e8\u05d4</span> \u201cto meet\u201d; but this distinction is often neglected, and the two verbs seem to be used indiscriminately.</i> <span>\u05dc\u05e8\u05d2\u05dc\u05d5</span> <i>To his foot.</i> Wherever he goes. <span>\u05d5\u05de\u05dc\u05db\u05d9\u05dd \u05d9\u05e8\u05d3</span> <i>He will appoint rulers over hings.</i><sup>5</sup><i class="footnote">A. V., \u201cAnd made him rule over kings.\u201d</i> <span>\u05d9\u05b7\u05e8\u05b0\u05d3\u05bc\u05b0</span> is Hiphil; \u201che will cause to rule;\u201d comp. (the Kal) <span>\u05d5\u05d9\u05e8\u05e8</span> \u201cand he shall have dominion\u201d (Num. xxiv. 19) <span>\u05d9\u05ea\u05df \u05db\u05e2\u05e4\u05e8 \u05d7\u05e8\u05d1\u05d5</span> \u201che will turn his sword into dust,\u201d that is, the sword of every other king. Others explain it: \u201che will make his swords as numerous as the dust,<sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i><sup>6</sup><i class="footnote">A. V., \u201cHe gave them as the dust to his sword, and as driven stubble to his bow.\u201d</i> and his arrows shall fly about as thickly as stubble driven by the wind.\u201d'],
  [u'<span>\u05d9\u05e8\u05d3\u05e4\u05dd</span> <i>He will pursue them,</i><sup>7</sup><i class="footnote">A. V., \u201cHe pursued them.\u201d</i> the kings. <i>And pass in peace,</i> that is, without weariness. <span>\u05d0\u05e8\u05d7 \u05d1\u05e8\u05d2\u05dc\u05d9\u05d5 \u05dc\u05d0 \u05d9\u05d1\u05d5\u05d0</span> As if he had not at all gone that path with his feet.<sup>8</sup><i class="footnote">That is, As if he had not had the exertion of travelling so far.\u2014A. V., \u201cEven by the way that he had not gone with his feet.\u201d</i>'],
  [u'<span>\u05e2\u05e9\u05d4</span> <i>Hath prepared</i>.<sup>9</sup><i class="footnote">A. V., \u201cAnd hath done.\u201d</i> Comp. <span>\u05dc\u05e2\u05e9\u05d5\u05ea</span> \u201cto dress\u201d (Gen. xviii. 7). Who has done this? God has done it, who is \u201ccalling the generations from the beginning,\u201d before they come into existence; who knows all future generations, and cites each of them to appear in its right time. <i>The first</i> of all generations that have hitherto existed. <i>And with the last,</i> with the last generations.'],
  [u'<i>The isles saw</i> the victory of Cyrus. <i>They drew near.</i> Those events drew near. <span>\u05d5\u05d9\u05d0\u05ea\u05d9\u05d5\u05df</span> <i>And came.</i> It is here written like a perfect verb; the third radical \u05d4 is replaced by \u05d9.<span><sup>10</sup><i class="footnote">The usual form is <span>\u05d5\u05d9\u05d0\u05d7\u05d5</span>, the third radical (\u05d4) being entirely omitted.</i></span>'],
  [u'<i>They help</i><sup>11</sup><i class="footnote">A. V., \u201cThey helped.\u201d</i> <i>every one,</i> etc. All islands, all men, and all nations are now more anxious to worship idols, believing that they can thus be delivered out of the hands of Cyrus.'],
  [u'<span>\u05de\u05d7\u05dc\u05d9\u05e7</span> <i>He that smootheth.</i> Comp. <span>\u05d7\u05dc\u05e7</span> \u201csmooth\u201d (Gen. xxvii. 11). <span>\u05dd\u05d8\u05d9\u05e9</span> <i>Hammer.</i> A well known instrument<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. Jer. xxiii. 29. <span>\u05d7\u05dc\u05dd</span> It is a noun derived from <span>\u05d7\u05dc\u05dd</span> \u201cto beat;\u201d comp. <span>\u05d5\u05d4\u05dc\u05de\u05d7</span> \u201cand she smote;\u201d it signifies the iron which is wrought by beating with the hammer. <span>\u05e4\u05e2\u05dd</span> The iron block, upon which the iron is hammered : the anvil; it is called <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> because of the beating upon it.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i> It is also possible that the two words <span>\u05e4\u05e2\u05dd \u05d4\u05dc\u05dd</span> together signify one instrument.<sup>13</sup><i class="footnote"><span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> is according to this explanation analogous to <span>\u05d0\u05d3\u05de\u05ea \u05e2\u05e4\u05e8</span> (Dan.xii. 12), quoted repeatedly by I. E., since <span>\u05d4\u05dc\u05dd</span> has the same meaning as <span>\u05e4\u05e2\u05dd</span> \u201cto beat.\u201d\u2014The construction of the sentence according to I. E. is not quite clear; it is not explained whether <span>\u05e4\u05d8\u05d9\u05e9</span> and <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> both are in the objective case governed by <span>\u05de\u05d7\u05dc\u05d9\u05e7</span> (\u201che that smootheth the hammer and the anvil\u201d) or <span>\u05e4\u05d8\u05d9\u05e9</span> is the subject of the sentence, <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> being the objective case (\u201cthe hammer smootheth the anvil\u201d); the rendering \u201che that smootheth with the hammer\u201d is out of question; I. E. would then not have omitted to say <span>\u05d1\u05e4\u05d8\u05d9\u05e9\u2550\u05e4\u05d8\u05d9\u05e9</span>.</i> <span>\u05d0\u05de\u05e8 \u05dc\u05d3\u05d1\u05e7 \u05d8\u05d5\u05d1 \u05d4\u05d5\u05d0</span> <i>Saying of the joining, It is good.</i><sup>14</sup><i class="footnote">A. V., \u201cIt is ready for the sodering.\u201d</i> Till the joining is good.<sup>15</sup><i class="footnote">I. E. seems to explain here the words \u201cSaying of the joining,\u201d etc.\u2550\u201cTill he is able to say of the joining,\u201d etc.\u2550 till the joining is good.</i>'],
  [u'<i>But thou, Israel,</i> etc. Those are worshippers of idols, says the prophet, but thou, Israel, art my servant; the name of Abraham is mentioned here, because he also was taken out from the midst of idolaters. <span>\u05d0\u05d4\u05d1\u05d9</span> <i>Who loved me</i>.<sup>16</sup><i class="footnote">A. V., \u201cMy friend.\u201d</i> It is not the same as <span>\u05d0\u05d4\u05d5\u05d1\u05d9</span> \u201cwho is loved by me,\u201d the former being active, the latter passive.'],
  [u'<i>From the ends of the earth.</i> The Israelites were in Babylon, far away from their own land. <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> <i>And from the chief men thereof,</i> who are distinguished from the rest;<sup>17</sup><i class="footnote"><span>\u05d0\u05e6\u05dc</span> \u201cto be on the side.\u201d Hi. \u201cto set aside,\u201d \u201cto separate,\u201d \u201cto distinguish.\u201d <span>\u05d0\u05e6\u05d9\u05dc</span> adj. \u201cdistinguished,\u201d \u201cnoble,\u201d \u201cchief.\u201d</i> comp. <span>\u05d5\u05d0\u05e6\u05dc\u05ea\u05d9</span> \u201cand I will take\u201d (Num. xi. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> .(17 . \u201cthe nobles of\u201d (Ex. xxiv. 11). <span>\u05d5\u05de\u05d0\u05e6\u05d9\u05dc\u05d9\u05d4</span> can also be explained \u201cfrom between her arms.\u201d<sup>18</sup><i class="footnote">Comp. <span>\u05d0\u05e6\u05d9\u05dc\u05d9</span> \u201carmholes\u201d (Ez. xiii. 18.)</i>'],
  [u'<span>\u05ea\u05e9\u05ea\u05e2</span> The second \u05ea is the characteristic of the Hithpael, correctly put after the first radical. <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> <i>Do not turn away.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i><sup>19</sup><i class="footnote">See c. xvii. Note 11; c. xxii. Note 4.</i> Comp. <span>\u05e9\u05e2\u05d5 \u05de\u05e0\u05d9</span> \u201cturn away from me.\u201d (xxii. 4).'],
  [u'<span>\u05d4\u05e0\u05d7\u05e8\u05d9\u05dd</span> <i>They that were incensed.</i> It is the Niphal;<sup>20</sup><i class="footnote">Of <span>\u05d7\u05e8\u05d4</span> \u201cto burn.\u201d<br>21 To God all eternity is one indivisible whole. Time and space and their divisions are not in real existence, but postulates of and for our reason and imagination.</i> Comp. <span>\u05d7\u05e8\u05d9</span> lit. \u201cthe burning;\u201d <span>\u05e0\u05d7\u05e8\u05d5</span> \u201cwere angry\u201d (Song i. 6). The Babylonians are meant; when God punished and destroyed Babylon, He released His people, who returned home to their country with the permission of Cyrus.'],
  [u'<span>\u05de\u05e0\u05e6\u05d5\u05ea\u05da \u2550 \u05de\u05e6\u05d5\u05ea\u05da</span> \u201cThy Contention.\u201d The \u05e0 is replaced by Dagesh in \u05e6 ; the form of the word is like that of <span>\u05de\u05dc\u05e7\u05d5\u05ea</span>. Comp. <span>\u05de\u05e6\u05d4</span> \u201cstrife\u201d (Prov. xvii. 19); <span>\u05d9\u05e0\u05e6\u05d5</span> \u201cstrive together\u201d (Deut. xxv. 11). <span>\u05d0\u05e4\u05e1</span> Nothing.'],
  [u'<i>For I</i>, <i>the Lord</i>, etc. For this is a wonderful event, that Babylon was taken, that her armies were destroyed in their own land, and the Israelites remained unhurt.'],
  [u'<i>Thou worm Jacob,</i> Israel had been considered by the Babylonians as worms. <i>Fear not,</i> that you will be killed together with the Babylonians. <span>\u05e2\u05d6\u05e8\u05ea\u05d9\u05da</span> <i>I will help thee.</i> The future is here expressed by the past (\u05e2\u05d6\u05e8\u05ea\u05d9\u05da), because all the divine decrees concerning the future, are considered as sure as if they were already fulfilled; besides the difference between past and future exists only with regard to created beings.<sup>12</sup><i class="footnote"><span>\u05e4\u05b8\u05e2\u05b7\u05dd</span> \u201cto beat.\u201d <span>\u05e4\u05b7\u05e2\u05b7\u05dd</span> \u201cthe foot,\u201d \u201cthe step,\u201d \u201cthe thing which is beaten,\u201d \u201cthe anvil.\u201d</i>'],
  [u'<span>\u05dc\u05de\u05d5\u05e8\u05e0</span> <i>A threshing instrument.</i> It is well known.<sup>11a</sup><i class="footnote">It seems as if I. E. being here at a loss to find for <span>\u05e4\u05d8\u05d9\u05e9</span> another expression, which, being better known, could serve as an illustration, satisfied himself with the statement, that the same instrument is meant here by <span>\u05e4\u05d8\u05d9\u05e9</span>, which is well known by that name. It is also possible that the necessity of explaining <span>\u05d4\u05dc\u05dd \u05e4\u05e2\u05dd</span> elicited also a word on <span>\u05e4\u05d8\u05d9\u05e9.</span> Comp. c. v. Note 21, and I. E. on xxxiv. 11, Note 17.</i> Comp. <span>\u05d4\u05de\u05d5\u05e8\u05d9\u05e0\u05d9\u05dd</span> \u201cthreshing instruments\u201d (2 Sam. xxiv. 22). <span>\u05d7\u05e8\u05d5\u05e5</span> <i>Decreed by law.</i><sup>22</sup><i class="footnote">A. V., \u201cSharp.\u201d</i> Comp. <span>\u05d7\u05e8\u05e6\u05ea</span> \u201cthou hast decreed\u201d (1 Kings xx. 40). It is not surprising to find here the word <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> used as a masculine and feminine noun in one verse;<sup>23</sup><i class="footnote">Comp. c. xv. Note 12.</i> it is used as feminine, as far as <span>\u05e2\u05e8\u05d4</span> \u201ccongregation\u201d is understood, but it is not a feminine noun itself. <i>Mountains,</i> A figurative expression for \u201cthe Babylonians.\u201d'],
  [u'<i>Thou shalt scatter them,</i> etc. This verse indicates that the greater part of the Babylonians will perish, and also that the Israelites will take their spoil.'],
  [u'<i>The poor,</i> etc. In their return from Babylon to Jerusalem. <span>\u05e0\u05e9\u05ea\u05d4</span> <i>Faileth.</i> Comp. <span>\u05d5\u05e0\u05e9\u05ea\u05d5</span> \u201cand shall fail\u201d (xix. 5). <i>The God of Israel,</i> \u201cI\u201d (<span>\u05d0\u05e0\u05d9</span>) of the preceding, refers to this sentence also, and is to be supplied before \u201cthe God,\u201d as is often the case.'],
  [u'<span>\u05e9\u05e4\u05d9\u05dd</span> <i>High places.</i> It is the opposite of <span>\u05d1\u05e7\u05e2\u05d5\u05ea</span> \u201cvalleys.\u201d This also is wonderful, that rivers will be found on high places. <span>\u05de\u05d3\u05d1\u05e8</span> <i>Wilderness.</i> A plain that is not inhabited.<sup>24</sup><i class="footnote">I. E. seems here to be of opinion, that <span>\u05de\u05d3\u05d1\u05e8</span> means originally \u201ca plain,\u201d \u201can oasis\u201d (lit. \u201ca place whither the flock is led to be fed,\u201d from <span>\u05d3\u05d1\u05e8</span> \u201cto lead\u201d); but is used also to signify \u201cthe wilderness,\u201d \u201cthe desert\u201d (usually a vast plain, containing oases ; comp. Ex. iii. 1). Otherwise his remark would be superfluous.</i>'],
  [u'<span>\u05d0\u05e8\u05d6 \u05e9\u05d8\u05d4</span> <i>The cedar, the shittah tree.</i> Asyndeton, like <span>\u05d9\u05e8\u05d7 \u05e9\u05de\u05e9</span> \u201cthe sun, the moon\u201d (Hab. iii. 10), <span>\u05ea\u05d3\u05d4\u05e8 \u05d5\u05ea\u05d0\u05e9\u05d5\u05e8</span>. Names of trees. All these trees grow about rivers; they do not grow where there is a want of water.'],
  [u'<i>That they may see,</i> etc. That the poor may see with their own eyes, and take it to heart. <span>\u05d1\u05e8\u05d0\u05d4</span> According to my opinion, \u201chath shaped it;\u201d according to others, \u201chath created it,\u201d that is, has brought it from non-existence into existence, but not from one form of existence into another.<sup>25</sup><i class="footnote">See c. xl. Note 61.</i>'],
  [u'<span>\u05e7\u05e8\u05d1\u05d5</span> Produce. It is imperative Piel after the form of <span>\u05d1\u05e8\u05db\u05d5</span> \u201cpraise\u201d (Jud. v. 2). <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> <i>Your disputes,</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i><sup>26</sup><i class="footnote">A. V., \u201cYour strong reasons.\u201d \u201cMighty.\u201d</i> Comp. <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cquarreling\u201d (Prov. xviii. 18). It would, however, not be wrong to explain <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span> \u201cyour strong reasons,\u201d as the plural of the adjective <span>\u05e2\u05e6\u05d5\u05dd</span> \u201cmighty,\u201d \u201cstrong.<sup>27</sup><i class="footnote">The Hebrew text has the words <span>\u05ea\u05d0\u05e8 \u05d4\u05e8\u05d1\u05d9\u05dd,</span> which seems to mean \u201cadj. plur.\u201d; but I. E. in similar cases, generally adds the remark, that the phrase is elliptical, and that such and such a noun must be supplied; (here <span>\u05d8\u05e2\u05e0\u05d5\u05ea</span> \u201cpleadings\u201d or <span>\u05de\u05dc\u05d5\u05ea</span> \u201cwords\u201d). It is therefore not unlikely that we must not read <span>\u05ea\u05d0\u05e8 \u05d4\u05c7\u05e8\u05b7\u05d1\u05bc\u05c5\u05d9\u05dd</span> but <span>\u05ea\u05d0\u05bd\u05e8 \u05d4\u05c7\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u201can attribute to <span>\u05e8\u05c7\u05d1\u05c5\u05d9\u05dd</span> \u2018men that quarrel,\u2019\u201d which is understood. In that case the remark refers to <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> and leaves it to the reader to apply the same proceeding to <span>\u05e2\u05e6\u05d5\u05de\u05d5\u05ea\u05d9 \u05db\u05dd</span>.</i>'],
  [u'<i>Let them bring forth,</i> their idols. The imperative \u201cproduce\u201d is addressed to those Israelites, who did not trust in God, but worshipped idols even in Babylon; they are told to produce (\u05e8\u05d9\u05d1\u05db\u05dd) \u201ctheir cause,\u201d that is, their evidence, to show which is the righteous side. The imperative \u201cshew\u201d <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> is addressed to the idols.<sup>28</sup><i class="footnote">In some editions this remark is affixed to the word <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> of the next verse, but it is more probable that it is intended for this verse, since there is no reason why we should refer the second <span>\u05d4\u05d2\u05d9\u05d3\u05d5</span> to the idols and not also the first.</i>'],
  [u'<span>\u05d4\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>The things that are to come.</i> Comp. <span>\u05d0\u05ea\u05d4</span> \u201ccometh\u201d (xxi. 12). <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>Hereafter.</i> It is the opposite of <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cbefore\u201d (Ruth iv. 7). <i>And know,</i> etc. We shall then know that you have power to do good or evil. <span>\u05d5\u05e0\u05e9\u05ea\u05e2\u05d4</span> <i>that we may relate,</i><sup>29</sup><i class="footnote">A. V., \u201cThat we may be dismayed.\u201d</i> Comp. <span>\u05d5\u05d0\u05e9\u05ea\u05e2\u05d9</span> the Chald\xe6an translation of <span>\u05d5\u05d9\u05e1\u05e4\u05e8</span> \u201cand he related\u201d (Ex. xviii. 18). Some explain it: \u201cand we shall turn unto it,\u201d<sup>30</sup><i class="footnote">See Note 19.</i> and compare it with <span>\u05d0\u05dc \u05ea\u05e9\u05ea\u05e2</span> \u201cdo not turn away.\u201d'],
  [u'<i>Ye</i>. The idols are addressed. <span>\u05de\u05d0\u05e4\u05e2</span> <i>Of nothing.</i> It is hap. leg. <span>\u05d0\u05d9\u05e9 \u05ea\u05d5\u05e2\u05d1\u05d4 \u2550 \u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cAn abominable man,\u201d or it is the same as <span>\u05dc\u05ea\u05d5\u05e2\u05d1\u05d4</span> \u201cfor an abomination.\u201d <span>\u05d9\u05d1\u05d7\u05e8 \u05d1\u05db\u05dd</span> <i>Chooseth you,</i> for worship.'],
  [u'<span>\u05d4\u05e2\u05d9\u05e8\u05d5\u05ea\u05d9</span> <i>I have raised.</i> The Pathah<sup>31</sup><i class="footnote">This rule is expressed in the first chapter of I. E.\u2019s Safah Berurah: <span>\u05e2\u05f4\u05d9\u05df \u05d4\u05d5\u05d0 \u05e0\u05e8\u05d7\u05d1 \u05d5\u05d9\u05d4\u05d7\u05d9\u05d1 \u05d0\u05e9\u05e8 \u05dc\u05e4\u05e0\u05d9\u05d5</span>. The \u05e2 prefers Pathah (lit., a wide vowel), and changes the preceding vowel (or Sheva) into Pathah or Kamez. The same is generally the case with all the gutturals.</i> under \u05d4 is caused by the \u05e2 which follows. <i>From the north,</i> Elam was north-east of Babylon.<sup>32</sup><i class="footnote">See Note 3.</i> The word <span>\u05d0\u05d9\u05e9</span> \u201ca man\u201d must be supplied : \u201cI have raised up a man from the north;\u201d Cyrus is meant. <span>\u05d5\u05d9\u05d0\u05ea</span> <i>And he came.</i><sup>33</sup><i class="footnote">A. V., \u201cAnd he shall come.\u201d</i> It is an irregular form, because of the first and third radical (\u05d0 and \u05d4) being weak letters; it would have been of the form <span>\u05d5\u05b7\u05d9\u05c5\u05e4\u05b6\u05df</span>, but the \u05d0 being silent, the Hirek under \u05d9 is changed into Pathah as is usually the case with gutturals;<sup>34</sup><i class="footnote">See Note 31.</i> <span>\u05d5\u05d9\u05d0\u05ea</span> is Kal. <i>And he shall come upon princes,</i> etc. He shall come into the land or the camp of princes, and tread upon them, <i>as upon mortar,</i>'],
  [u'<span>\u05e6\u05d3\u05d9\u05e7</span> <i>He is righteous.</i> His words are true; it is the opposite of <span>\u05db\u05d6\u05d1</span> \u201cfalse.\u201d <i>Behold, there is none that showeth,</i> none that heareth the words of the idols; for \u201cthey have mouths but speak not\u201d (Ps. cxv. 5).'],
  [u'<i>The first.</i> The first relatively;<sup>35</sup><i class="footnote">\u201cThe first\u201d in an absolute sense, can only be applied to God; I. E. therefore explains the word <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> here by <span>\u05e8\u05d0\u05e9\u05d5\u05df \u05d0\u05d7\u05e8 \u05e8\u05d0\u05e9\u05d5\u05df</span> lit. \u201cthe first after another first,\u201d that is, \u201cthe first relatively.\u201d</i> it is the attribute to <span>\u05de\u05d1\u05e9\u05e8</span> \u201cone that bringeth good tidings,\u201d which is to be supplied. <span>\u05d4\u05e0\u05d4 \u05d4\u05dd \u2550 \u05d4\u05e0\u05dd</span> <i>Behold them.</i> These are the words which the messenger will say to Zion, \u201cbehold there they are.\u201d The repetition of <span>\u05d4\u05e0\u05d4</span> \u201cbehold\u201d is to indicate the speediness of the appreach.'],
  [u'<i>For I beheld and there was no man</i> of the idolaters that could tell this.'],
  [u'<i>They.</i> The idols. <span>\u05d0\u05d9\u05df \u2550 \u05d0\u05d5\u05df</span> \u201cnothing\u201d as some explain ; the letters <span>\u05d0\u05b9 \u05d4\u05b9 \u05d5\u05b9 \u05d9\u05b9</span> interchange. It can, however, also be taken literally.<sup>36</sup><i class="footnote">There is hardly any difference between the two explanations, since <span>\u05d0\u05d5\u05df</span> in the meaning \u201cvain\u201d must ultimately be derived from <span>\u05d0\u05d9\u05df</span> \u201cnothing.\u201d</i> The meaning of the verse is, \u201cthey are vanity, much more so their works.\u201d<sup>37</sup><i class="footnote">I. E. here again neglects the accents, which demand the following rendering: \u201cBehold, all of them! their works are vain, nothing.\u201d</i> <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> According to some \u201ctheir images;\u201d comp. <span>\u05e2\u05d2\u05dc \u05de\u05e1\u05db\u05d4</span> \u201cmolten calf\u201d (Ex. xxxii. 4). I explain it \u201ctheir libations,\u201d that is, the libations which the idolaters offer to their idols.<sup>38</sup><i class="footnote">The parallelism of the verse demands for <span>\u05e0\u05e1\u05db\u05d9\u05d4\u05dd</span> a rendering similar in meaning to <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd</span> \u201ctheir works.\u201d If therefore the former is correctly rendered \u201cdrink-offerings,\u201d the latter must refer to \u201csacrifices,\u201d to which, however, the remark of I. E. \u201cthey themselves are vain, how much more their works\u201d cannot be applied. The author seems here to have neglected the rule of the parallelism which he repeatedly recommends, without any necessity; for <span>\u05e0\u05e1\u05da</span> admits also the meaning \u201cto weave\u201d \u201cto form,\u201d and <span>\u05de\u05e2\u05e9\u05d4 \u2550 \u05e0\u05b6\u05e1\u05b6\u05da</span> \u201cthe work ;\u201d comp. I. E. on Ex. xxxii. 4.</i>']],
 [[u'<i>My servant.</i> Most of the commentators refer this expression to the pious Israelites; the Gaon to Cyrus; I to the prophet, who speaks here of himself, as in xlix. 6. <i>My spirit</i> of prophecy. <i>He shall bring forth judgment.</i> He shall proclaim all that which shall happen in future to all nations. According to the Gaon the prophet indicates by this phrase that Cyrus will be a righteous king.'],
  [u'<i>He shall not cry,</i> as the judge is used to do.<sup>1</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe judge addresses the accused in a loud and harsh tone, in order the better to impress him with the sense of his authority.\u201d</i> <i>Nor cause his voice to be heard in the street,</i> in order that people should flock unto him.<sup>1a</sup><i class="footnote">People will flock unto him spontaneously.</i>'],
  [u'<i>A bruised reed.</i> This is a prolepsis, like \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). \u201cHe will not break a reed,\u201d is figuratively said \u201cfor he will not act by violence.\u201d <span>\u05d5\u05e4\u05e9\u05ea\u05d4 \u05db\u05d4\u05d4 \u05dc\u05d0 \u05d9\u05db\u05d1\u05e0\u05d4</span> <i>And glimmering</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cSmoking.\u201d \u201cDark.\u201d\u2014The literal translation according to I. E. on Lev. xiii. 6 is \u201cdecreasing.\u201d<sup>3</sup><i class="footnote">\u201cHe will not put out the (burning) flax,\u201d which will then be glimmering. The Hebrew text has the words <span>\u05e2\u05d3 \u05e9\u05ea\u05d4\u05d9\u05d4 \u05db\u05d4\u05d4</span> which are identical in meaning with the preceding <span>\u05e0\u05e7\u05e8\u05d0 \u05e2\u05dc \u05e1\u05d5\u05e4\u05d5</span>.</i></i> <i>flax shall he not quench.</i> Flax is easily put out. \u201cGlimmering flax\u201d is here a prolepsis. <span>\u05db\u05d4\u05d4</span> \u201cthin;\u201d comp. <span>\u05db\u05d4\u05d4</span> \u201chath become smaller\u201d (Lev. xiii. 6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. <i>He shall bring forth judgment unto truth.</i> The judgment upon each nation, as it is decreed by the Lord, is meant.'],
  [u'<i>He shall not fail.</i> The prophet shall not fail, with regard to the spirit, which is joined to his body.<sup>4</sup><i class="footnote">The verb <span>\u05db\u05d4\u05d4</span> lit. \u201cto decrease\u201d is according to the opinion of I. E. more properly referred to the properties and faculties inherent in the body, as <i>e.g.</i> in the preceding verse to the flame of the burning flax, while the verb <span>\u05e8\u05e6\u05e5</span> \u201cto break\u201d points in fact more to the body itself.</i> <i>Nor will he be broken,</i> with regard to his body. <span>\u05d9\u05e8\u05d5\u05e5</span> is a verb <span>\u05e2\u05f4\u05e2</span>;<span><sup>5</sup><i class="footnote">Root <span>\u05e8\u05e6\u05e5</span>. The regular form of the fut. Kal is <span>\u05d9\u05c7\u05e8\u05e5\u05c1</span> with active meaning, \u201che win break\u201d; it is not quite clear from this remark of I. E. whether <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05e5</span> is to be taken in the same sense, and the words <span>\u05dc\u05d0 \u05d9\u05e8\u05d5\u05e5 \u05d2\u05d5\u05e4\u05d5</span> are to be translated \u201cone will not break his body,\u201d or in a neuter sense: \u201chis body will not be broken;\u201d in the latter case it would perhaps be better to assume two roots: <span>\u05e8\u05e6\u05e5</span> \u201cto break,\u201d and <span>\u05e8\u05d5\u05e5</span> neuter \u201cto be broken.\u201d</i></span> comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201cbroken\u201d (ver. 3); its form is like that of <span>\u05d9\u05b8\u05e8\u05d5\u05bc\u05d6</span>, \u201cdoth sing\u201d (Prov. xxix. 6). The meaning of this phrase is<sup>6</sup><i class="footnote">\u201cHe shall not fail, nor will he be broken.\u201d</i>: \u201cThe prophet shall not die,\u201d or \u201che shall not be overcome by any violence of man.\u201d<sup>7</sup><i class="footnote">According to the first explanation the phrase is to be taken more literally and referred to a premature death of the prophet, before he shall have completed his mission; according to the second it is to be taken more figuratively, and referred to the violent interference of the adversaries of the prophet in the faithful fulfilment of his divine mission.</i> Compare the similar phrase in the preceding verse. This latter explanation, I think, is the right one. <i>Till he have set judgment in the earth</i>, till the truth of his prophecy be proved, and <i>isles shall wait for his law,</i> for the instruction contained in his prophecies; comp. viii. 20, and my commentary thereon.'],
  [u'<span>\u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd</span> <i>He that shaped</i><sup>8</sup><i class="footnote">A. V., \u201cCreated.\u201d</i> <i>the heavens.</i> There is a line, by which they are bordered.<sup>9</sup><i class="footnote">The bordering line is probably the horizon. This remark of I. E. is intended to support the opinion that the verb <span>\u05d1\u05e8\u05d0</span> has the meaning \u201cto shape\u201d or \u201cto cut.\u201d By the bordering line the shape of the heavens is given; in that line they have been, as it were, cut. If, however, by <span>\u05e9\u05de\u05d9\u05dd</span> I. E. understands the spheres, \u201cthe line\u201d must refer to the axis, which gives them a definite shape with regard to form and magnitude.</i> <i>And stretched them out over</i> the earth; comp. <span>\u05e8\u05e7\u05d9\u05e2</span> \u201cexpanse\u201d (Gen. i. 6). <span>\u05e8\u05d5\u05e7\u05e2</span> <i>He that spread forth.</i> \u05e7 has Pathah because of the \u05e2 which follows; comp. <span>\u05d4\u05e0\u05d5\u05d8\u05e2</span> \u201che who planted\u201d (Psa. xciv. 9). <i>And that which cometh out of it.</i> The plants which grow upon the surface of the earth. <span>\u05dc\u05e2\u05dd \u05e2\u05dc\u05d9\u05d4 \u05e0\u05d5\u05ea\u05df \u05e0\u05e9\u05de\u05d4</span> <i>He that giveth a soul<sup>10</sup><i class="footnote">A. V., \u201cBreath.\u201d</i> unto the people upon it,</i> that is, to man. <span>\u05d5\u05e8\u05d5\u05d7 \u05dc\u05d4\u05dc\u05db\u05d9\u05dd \u05d1\u05d4</span> <i>And breath</i><sup>10a</sup><i class="footnote">A. V., \u201cSpirit.\u201d</i> <i>to them that walk therein,</i> that is, to the animals.<sup>11</sup><i class="footnote">According to I. E. <span>\u05e0\u05e9\u05de\u05d4</span> \u201cthe soul\u201d or more properly \u201cintellectual faculties\u201d is peculiar to man, but <span>\u05e8\u05d5\u05d7</span> and <span>\u05e0\u05e4\u05e9</span> \u201cthe sensitive and appetititive capacities he has in common with other animals. Comp. his remark on xxvi. 9. Note 9.</i> \u201cUpon it\u201d is used in the first instance, because man walks upright.<sup>12</sup><i class="footnote">I. E. calls our attention to the distinction indicated by the prophet in using the two different prepositions, <span>\u05e2\u05dc</span> \u201cupon,\u201d \u201cabove,\u201d and \u05d1 \u201cin\u201d; the former indicating the rising above the surface of the earth, the latter, the closer attachment to it.</i>'],
  [u'<i>I, the Lord, have called thee,</i> etc. The Lord in these words addresses the prophet upon his own concerns. <i>And I will keep thee,</i> that no evil shall befall thee. <i>For a covenant of a people.</i> To establish the covenant of a people ; comp. xlix. 8.'],
  [u'<i>To bring out the prisoners,</i> etc. To tell Israel that they shall be delivered out of the Babylonian exile. Comp. xlix. 9.'],
  [u'<i>That is my name,</i> my real name.<sup>13</sup><i class="footnote">The Tetragrammaton is called <span>\u05e9\u05dd \u05d4\u05e0\u05db\u05d1\u05e8</span> \u201cthe honoured name\u201d or \u201cthe honourable name.\u201d Sometimes it is called <span>\u05e9\u05dd \u05e2\u05e6\u05dd</span> \u201cthe proper name,\u201d because this name alone always signifies the Almighty, while all other names of God admit of other significations.</i> Besides the tetragrammaton there is no other proper name of God in the Scripture. <i>And my glory,</i> that I tell the prophet what is to come, and that he reveals them in my name to honour me. <span>\u05d5\u05dc\u05d0 \u05ea\u05d4\u05dc\u05ea\u05d9\u2550\u05d5\u05ea\u05d4\u05dc\u05ea\u05d9</span>. The negative <span>\u05dc\u05d0</span> \u201cnot\u201d of the preceding phrase <span>\u05dc\u05d0 \u05d0\u05ea\u05df</span>, refers to this one also.'],
  [u'<i>Sing unto the Lord,</i> etc. The prophet addresses the people in these words.<sup>14</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> lit., \u201cthe words of the prophet.\u201d This phrase is to be compared with the corresponding one : <span>\u05e9\u05d0\u05de\u05e8 \u05dc\u05d5 \u05d4\u05e9\u05dd \u05d1\u05e2\u05d3 \u05e0\u05e4\u05e9\u05d5 \u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05e0\u05d1\u05d9\u05d0</span> \u201cThe Lord addresses with these words the prophet upon his own concerns\u201d (ver. 6.) I. E. intends here to say: These are the words with which the prophet is to address the people.</i> <i>They</i><sup>14a</sup><i class="footnote">A. V., \u201cYe.\u201d</i> <i>that go down to the</i> sea, etc. For<sup>15</sup><i class="footnote">The prophet exhorts the Israelites to praise God, for all other nations will do the same, when they shall hear of the wonderful deliverance of the Israelites, though not directly concerned in it.</i> all the people of the earth<sup>16</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05e0\u05e9\u05d9 \u05d4\u05d9\u05d1\u05e9\u05d4</span> \u201cpeople of the continent.\u201d But there seems to be no logical connection between the sentence \u201call inhabitants of the continent will praise God,\u201d and the sequence \u201ctherefore Kedar is mentioned together with the inhabitants of the isles, and those that go down to the sea.\u201d The word <span>\u05d5\u05d4\u05d9\u05dd</span> \u201cand of the sea\u201d must probably be supplied after <span>\u05d4\u05d9\u05d1\u05e9\u05d4</span> : \u201cAll the people on land and on water,\u201d etc., or, as given in the translation, \u201call the people of the earth will praise God.\u201d This is the explanation of the words of our prophet: <span>\u05ea\u05d4\u05dc\u05ea\u05d5 \u05de\u05e7\u05e6\u05d4 \u05d4\u05d0\u05e8\u05e5</span> \u201chis praise from the end of the earth,\u201d that is, from all parts of the earth.\u2014The conclusion of this remark <span>\u05d1\u05e9\u05de\u05e2\u05dd \u05d6\u05d4 \u05d4\u05e4\u05dc\u05d0</span> seems to be in the wrong place, and is to be connected with the words <span>\u05d9\u05ea\u05e0\u05d5 \u05e9\u05d1\u05d7 \u05dc\u05e9\u05dd</span> \u201cwill praise God.\u201d In the translation this has been indicated by the signs of a parenthesis.</i> will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea<sup>17</sup><i class="footnote">The inhabitants of the isles, and those on ship-board represent the one part of the inhabitants of the earth, the Kedarites are the representatives of the others, of the continental peoples. (See next verse).</i>), when they hear of this extraordinary event.'],
  [u'<i>The plain and the cities thereof shall lift up their</i> voice,<sup>18</sup><i class="footnote">A. V., \u201cLet the wilderness and the cities thereof lift up their voice.\u201d</i> etc. Every plain and the cities thereof, all villages which are inhabited by Kedar, etc.; the tribe of Kedar always lived in the plain.<sup>19</sup><i class="footnote">The name of Kedar may therefore fairly be used to signify the continental people. They were, in fact, never known as a seagoing nation.</i> <i>The inhabitants of the rock,</i> the nations that live in the rocks. <span>\u05d9\u05e8\u05e0\u05d5</span> <i>Shall shout.</i> Comp. <span>\u05d4\u05e8\u05e0\u05d4</span> \u201cthe cry\u201d (1 Kings xxii. 36). <span>\u05d9\u05e6\u05d5\u05d4\u05d5</span> <i>Shall lift up their voice.</i> It is used both in a good and a bad sense. Comp. <span>\u05e6\u05d5\u05d7\u05d4</span> \u201ccrying\u201d (xxiv. 11).<sup>20</sup><i class="footnote">Here it is used in a good sense, but in the passage quoted (xxiv. 11) in a bad one.</i>'],
  [u'<i>They will give glory</i>, etc. They will acknowledge that God has done great things, and will say as follows :\u2014'],
  [u'<i>The Lord shall go forth,</i> that is, the divine decrees, that were secret hitherto, shall now be revealed. <i>Jealousy</i> because of the Babylonians, that worship Bel. <span>\u05d9\u05e8\u05d9\u05e2</span> <i>He shall cry.</i> Comp. <span>\u05ea\u05e8\u05d5\u05e2\u05d4</span> \u201cshout\u201d (Jos. vi. 5). <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> <i>He shall roar.</i> Comp. <span>\u05e6\u05d5\u05e8\u05d7</span> \u201ccrying\u201d (Zeph. i. 14), though of a different conjugation.<sup>21</sup><i class="footnote"><span>\u05e6\u05d5\u05e8\u05d4</span> is Participle Kal, <span>\u05d9\u05e6\u05e8\u05d9\u05d7</span> is Future Hiphil.</i> <i>He shall show Himself mighty</i><sup>22</sup><i class="footnote">A. V., \u201cHe shall prevail.\u201d</i> by the victory over Babylon.'],
  [u'<i>I have long time,</i> etc. The first person refers to God. <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> <i>I have holden my peace.</i> Comp. <span>\u05d4\u05d7\u05e9\u05d5</span> \u201chold ye your peace\u201d (2 Kings ii. 3). <span>\u05d0\u05ea\u05d0\u05e4\u05e7</span> <i>I refrained myself.</i> Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201crefrain himself\u201d (Gen. xlv. 1). <span>\u05d0\u05e4\u05e2\u05d4</span> <i>Will I cry.</i> Hap. leg. According to some it means \u201cviper,\u201d and <span>\u05db\u05d9\u05d5\u05dc\u05d3\u05d4 \u05d0\u05e4\u05e2\u05d4 \u05d5\u05d2\u05d5\u05d9</span> is explained by them as follows : \u201clike one that beareth a viper, so shall I be desolate and sighing at once.\u201d <span>\u05d0\u05e9\u05dd</span> <i>I shall be desolate.</i><sup>23</sup><i class="footnote">A. V., \u201cI will destroy.\u201d</i> It is Niphal of a verb <span>\u05d0\u05e9\u05d0\u05e3</span> <span>.</span>(<span>\u05e9\u05de\u05dd</span>) <span>\u05e2\u05f3\u05f3\u05e2</span> <i>I shall sigh.</i><sup>24</sup><i class="footnote">A. V., \u201cI will devour.\u201d\u2014According to I. E. the verb <span>\u05e9\u05d0\u05e3</span> signifies the ardent longing shown by frequent short breathing (comp. I. E. on Eccl. i., 5). The meaning of the phrase is accordingly, that God waits long before He punishes the enemies of Israel, but then he shows, as it were, eagerness to help His chosen people.</i> Comp. <span>\u05e9\u05d5\u05d0\u05e3</span> \u201csighing\u201d (Eccles. i. 5). <span>\u05d0\u05e9\u05dd</span> Refers to the feeling of the heart, <span>\u05d0\u05e9\u05d0\u05e3</span> to the utterance of the mouth. This verse is addressed to those who will assert, that God is unable to help His people.<sup>25</sup><i class="footnote">According to R. Moses Hakkohen, from the Babylonian exile; according to I. E. from the present exile. That I. E. had the latter more in view, he indicated by the use of the future <span>\u05e9\u05d9\u05d4\u05d9\u05d5 \u05d7\u05d5\u05e9\u05d1\u05d9\u05dd</span> \u201cthey will be believing.\u201d</i>'],
  [u'<i>I will make waste,</i> etc. How can they think<sup>26</sup><i class="footnote">The form <span>\u05d7\u05e9\u05d1\u05d5</span> is to be emended into the future <span>\u05d9\u05d7\u05e9\u05d1\u05d5</span> ; as may be inferred from the succeeding future <span>\u05d5\u05d4\u05dc\u05d0 \u05d9\u05e8\u05d0\u05d5</span>.</i> thus? Do they not see, that I lay waste mountains and hills, and dry up all their herbs, and make rivers into islands, that people can dwell therein.'],
  [u'<i>And I will bring the blind by a way that they knew not;</i> for <sup>27</sup><i class="footnote">The blind are supposed not to know any way; I. E. thinks it therefore necessary to point out that they sometimes know their way.</i> even the blind, if accustomed to a path, go there without a guide. <i>I will make darkness light before them, and crooked things straight.</i> Some<sup>28</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05e9\u05d5\u05d7,</span> which is either a corruption of <span>\u05d9\u05e9</span> \u201csome,\u201d or a proper name. Comp. also c. xl. Note 1.</i> refer this to the return of the Israelites from Babylon.'],
  [u'<i>They shall be turned back,</i> etc., for I have the power to do as I like, not so the idols. <span>\u05de\u05e1\u05db\u05d4</span> <i>Molten images</i>.<sup>29</sup><i class="footnote">The singular may be rendered by a plural form, and also be considered as a plural for the grammatical construction, if the context shows that the word is to be taken in a collective sense. The form of the fem. sing. is often the sign of a collective noun. I. E., however, prefers to explain the construction by the assumption of an ellipsis.</i> The plural <span>\u05e4\u05e1\u05dc\u05d9</span> \u201cimages\u201d must be supplied from the preceding phrase, because of the pronoun <span>\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd</span> \u201cye\u201d which follows.'],
  [u'<i>Ye deaf</i> etc. Hearing and seeing originate in the heart; those that are deaf and blind in their hearts are, therefore, called here \u201cdeaf and blind.\u201d'],
  [u'<i>Who is blind,</i> etc. This verse proves the correctness of my explanation.<sup>30</sup><i class="footnote">As to the prophet\u2019s being mocked by his audience, and the redemption of the Jews from Babylon being at the same time his deliverance from his own personal sufferings and troubles, see Introduction, and I. E. on c. xl. Note 1.</i> \u201cYou are blind who say that none is so blind as the prophet.\u201d <span>\u05db\u05de\u05dc\u05d0\u05db\u05d9</span> <i>As my messenger.</i> Comp. <span>\u05d7\u05d2\u05d9 \u05de\u05dc\u05d0\u05da \u05d9\u05d9</span> \u201cHaggai, the messenger of the Lord\u201d (Hag. i. 13).<sup>30a</sup><i class="footnote">This quotation is to show that the prophet is sometimes called <span>\u05de\u05dc\u05d0\u05da</span> \u201cthe angel of the Lord.\u201d</i> <span>\u05db\u05de\u05e9\u05dc\u05dd</span> <i>As he that is righteous.</i><sup>31</sup><i class="footnote">A. V., \u201cProphet.\u201d</i> Comp. <span>\u05d9\u05e9\u05d5\u05dc\u05dd</span> \u201cis recompensed\u201d (Prov. xi. 31) ; <span>\u05e9\u05b7\u05c1\u05dc\u05bc\u05b5\u05dd</span> \u201cto pay\u201d (Exod. xxii. 5); <span>\u05e4\u05e9\u05dc\u05dd</span> lit., \u201che who is recompensed,\u201d that is, the righteous. <i>As the servant of the Lord,</i> who, though not a prophet, serves God.'],
  [u'<span>\u05e8\u05d0\u05d5\u05ea</span> <i>Seeing.</i> It is an irregular form; it is a combination of the two infinitives, the construct (<span>\u05e8\u05b0\u05d0\u05c1\u05ea</span>) and the absolute (<span>\u05e8\u05c7\u05d0\u05c1\u05d4</span>). The meaning of the verse is: they will perceive many words of God, but their soul or eye will not retain them ; their ears will be open, they will not be closed, and still, strange to say, they will not hear.'],
  [u'<i>The Lord is well pleased,</i> that they do not see; He will show His justice and exalt His law, so that all those that forsake it shall be afraid. This verse may also<sup>31a</sup><i class="footnote">The Hebrew text has <span>\u05d0\u05d6</span> which is a corruption of <span>\u05d0\u05d5</span> \u201cor\u201d ; for in the succeeding words a second explanation is contained. According to the first explanation the <span>\u05ea\u05d5\u05e8\u05d4</span> \u201claw,\u201d that is to be exalted, is the divine law, described in the Pentateuch; according to the second it is the message which this prophet brought from the Lord, concerning the return of Israel from the Babylonian exile.</i> be connected with the next, thus : God showed His justice, and made those, that said of the prophet, that he is blind, robbed and spoiled, etc.'],
  [u'\u05e9\u05e1\u05d5\u05d9 <i>Spoiled.</i> This is a verb <span><span>.</span>(\u05e9\u05e1\u05d4) \u05dc\u05f3\u05f3\u05d4</span> Comp. \u05e9\u05d5\u05e1\u05d9\u05dd \u201cspoiling\u201d (1 Sam. xxiii. 1). <span>\u05d4\u05e4\u05d7</span> <i>Breathing.</i> It is infinitive and has the same meaning as <span>\u05e0\u05e4\u05d7</span>, though of a different root <span>\u05d1\u05d7\u05d5\u05e8\u05d9\u05dd .(\u05e4\u05d5\u05d7)</span> <i>In holes.</i> Comp. <span>\u05d7\u05d5\u05e8</span> \u201chole\u201d (xi. 8). They are imprisoned, occupying the lowest dungeons of all the captives. <span>\u05d4\u05c7\u05e9\u05c1\u05b7\u05d1</span> The Pathah is substituted for Zer\xe9 because the word is the end of the verse ; <span>\u05d4\u05e9\u05d1</span> is transitive, and means \u201crestore,\u201d namely the spoil.'],
  [u'<i>Who among you will tell</i><sup>32</sup><i class="footnote">Our editions have <span>\u05d9\u05d0\u05d6\u05d9\u05df</span> \u201cwill give ear;\u201d but I. E. reads instead <span>\u05d9\u05d2\u05d9\u05d3</span> \u201cwill tell.\u201d</i> <i>this,</i> will tell things like those which the prophet, whom you declared to be blind, proclaimed. <span>\u05dc\u05d0\u05d7\u05d5\u05e8</span> <i>For the time to come.</i> Comp. <span>\u05ea\u05d0\u05d7\u05e8\u05d5</span> \u201cyou keep me waiting\u201d<sup>33</sup><i class="footnote">A. V., \u201cHinder me not.\u201d</i> (Gen. xxiv. 56); <span>\u05dc\u05e4\u05e0\u05d9\u05dd</span> \u201cin former time\u201d is derived from <span>\u05e4\u05e0\u05d4</span> \u201cit has turned away ;\u201d \u201cit is gone.\u201d'],
  [u'<i>Who gave Jacob,</i> etc. Then the people will confess and say: \u201cwho has given us for a spoil?\u201d Certainly the Lord, it is He (<span>\u05d6\u05d4\u2550\u05d6\u05d5</span> \u201cthis\u201d), against whom we have sinned, and in whose ways our forefathers refused to walk.'],
  [u'<i>Upon him.</i> Comp. Gen. xlix. 22.<sup>34</sup><i class="footnote">The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as <i>e.g.</i> <span>\u05e2\u05dc\u05d9\u05d5</span> \u201cupon him,\u201d after the plural <span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 ,\u05dc\u05d0 \u05d0\u05d1\u05d5</span> \u201cthey would not,\u201d \u201cthey were not obedient,\u201d and <span>\u05e6\u05e2\u05d3\u05d4</span> \u201cshe runs\u201d after <span>\u05d1\u05e0\u05d5\u05ea</span> \u201cbranches.\u201d (Gen. xlix. 22.) Comp. c. ii. Note 18.</i> Upon every one of our forefathers. <span>\u05d7\u05de\u05d4 \u05d7\u05de\u05ea \u05d0\u05e4\u05d5\u2550\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> \u201cThe fury, the fury of His anger,\u201d Comp. <span>\u05d4\u05d0\u05d4\u05dc\u05d4 \u05d0\u05d4\u05dc \u05e9\u05e8\u05d4 \u2550\u2550 \u05d4\u05d0\u05d4\u05dc\u05d4 \u05e9\u05e8\u05d4</span> \u201cinto the tent, the tent of Sarah\u201d (Gen. xxiv. 67). <span>\u05d5\u05ea\u05dc\u05d4\u05d8\u05d4\u05d5</span> <i>And it burned him.</i> Comp. <span>\u05dc\u05d4\u05d8</span> \u201cflame\u201d (Gen. iii. 24).\u2014They will confess that their forefathers were blind with regard to their hearts, and had no understanding.']],
 [[u'<i>But now,</i> etc. Now, says the prophet, since you have confessed, God will redeem you. <i>I have called you by My name.</i> I have given you a great distinction; comp. \u201cI have called by name Bezaleel\u201d (Ex. xxxi. 2); and the distinction is further described in the words \u201cthou art mine.\u201d'],
  [u'<i>When thou passest through the waters,</i> etc. The peoples<sup>1</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> \u201cthe princes,\u201d but they are compared neither with rivers nor with fire (comp. I. E. on Num. xxi. 28); the translation is based on the conjecture, that <span>\u05d4\u05e9\u05e8\u05d9\u05dd</span> is a corruption of \u05d4\u05e2\u05de\u05d9\u05dd.</i> are in Scripture compared with rivers and also with fire; comp. \u201cA fire is gone out of Heshbon\u201d (Num. xxi. 28). By \u201cthe waters\u201d and \u201cthe fire\u201d the armies of Persia and Media are meant, that were to conquer Babylon.'],
  [u'<i>I gave Egypt for thy ransom.</i> The Egyptians shall be afflicted by the kings of Media.<sup>2</sup><i class="footnote">Media is here identical with Media and Persia. Kambyses, king of Persia, conquered Egypt 625 <small>B.C.</small></i>'],
  [u'<i>Therefore will I give men</i>, whom I have created, as I have created thee.'],
  [u'<i>From the east.</i> From Babylon.<sup>2a</sup><i class="footnote">According to I. E. on c. xlix. 12, Babylon is in the north of Palestine; but in reality it may be considered as north-east of Jerusalem.</i> <i>From the west.</i> From Egypt and Assyria.<sup>3</sup><i class="footnote">Assyria is described as in the west of Palestine, and identical with Ethiopia; comp. xviii. 1, Note 3, and xlix. 12.</i> Comp. Ezr. vi. 22.<sup>4</sup><i class="footnote">The words referred to are: \u201cAnd turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God.\u201d It is difficult to find out what I. E. intended to prove by this quotation, since it does not give us the least information concerning the position of Assyria. He means perhaps to show that the name of Assyria was not limited to the kingdom of Nineveh, since in the time of Ezra the latter kingdom had ceased to exist.</i>'],
  [u'<i>Give up</i> my children. <span>\u05d5\u05dc\u05ea\u05d9\u05de\u05df</span> <i>And to the south,</i> <span>\u05ea\u05d9\u05de\u05df</span> is derived from <span>\u05d9\u05de\u05d9\u05df</span> \u201cthe right.\u201d\u2014He will bring them together from the four corners of the earth. <i>My sons, my daughters.</i> The males and females.'],
  [u'<span>\u05e7\u05d5\u05e8\u05d0 \u2550 \u05e0\u05e7\u05e8\u05d0</span> \u201cthat calleth,\u201d as some explain; but this is wrong. It is to be taken literally.<sup>5</sup><i class="footnote">That is, in a passive sense, which is indicated by the form of the Niphal.</i> <i>Every one that is called by my name,</i> that is, all that belong to the people of the Lord. <i>And for my glory.</i> To be a glory to my name. <span>\u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I have formed it,</i><sup>6</sup><i class="footnote">A. V., \u201cI have created him.\u201d</i> namely, that nation. <span>\u05e2\u05e9\u05d9\u05ea\u05d9\u05d5</span> I have established it.<sup>7</sup><i class="footnote">A. V., \u201cI have made him.\u201d</i>\u2014R<i>.</i> Salomo, the father of metrical poetry in Hebrew,<sup>8</sup><i class="footnote">R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.</i> explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context.<sup>9</sup><i class="footnote">According to I. E. this verse is in apposition to <span>\u05d1\u05e0\u05d9</span> \u201cmy sons\u201d and <span>\u05d1\u05e0\u05d5\u05ea\u05d9</span> \u201cmy daughters\u201d of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. ii. 4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of <span>\u05d1\u05e8\u05d0</span>, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.</i>'],
  [u'<span>\u05d4\u05d5\u05e6\u05d9\u05d0</span> <i>To bring forth,</i><sup>10</sup><i class="footnote">A. V., \u201cBring forth.\u201d</i> It is infinitive. <i>A blind people,</i> that were blind formerly, although they had eyes. Thus there is a connection between this and the preceding chapters.<sup>11</sup><i class="footnote">The expression \u201cblind people\u201d recalls the same expression, used c. xlii. 18, of those who refuse to believe in the words of the prophet. The word <span>\u05e4\u05e8\u05e9\u05d4</span> is not coincident with the term \u201cchapter,\u201d but is used by I. E. rather in the sense of \u201csection,\u201d and is therefore translated by the plural \u201cchapters.\u201d</i>'],
  [u'<i>Let all the nations be gathered together,</i> etc. If some should say that the Israelites did not know these future events, for they were blind ; but of other nations and their wise men, some knew them perhaps, the question is put, <i>Who among them can declare this,</i> viz. that which shall happen in days to come, <i>and show us former things,</i> past events, which they had announced before they took place. <i>Let them bring forth their witnesses,</i> that they may hear it.<sup>12</sup><i class="footnote">The declaration that some one else, beside the prophet sent from the Lord, had announced events before they took place.</i> <span>\u05d5\u05d9\u05e6\u05d3\u05e7\u05d5</span> <i>that they may be justified</i> with regard to their words;<sup>12a</sup><i class="footnote">That they foretold future events. I. E. adds this remark, in order to show that even then only the truth of their words may possibly be proved, but their actions, their idolatry, can never be justified.</i> <i>and</i><sup>13</sup><i class="footnote">A. V., \u201cOr.\u201d\u2014I. E. refers the conclusion of the verse to the witnesses, so that the words <span>\u05d5\u05d9\u05e9\u05de\u05e2\u05d5 \u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05de\u05ea</span> are the explanation of <span>\u05e2\u05d3\u05d9\u05d4\u05dd</span> \u201ctheir witnesses.\u201d Others explain this phrase as the second alternative: or, if they are not able to produce witnesses, let them hear what the prophet says, and acknowledge that it is true.</i> <i>let them hear,</i> that is, let the witnesses hear the same, <i>and say, It is truth,</i> it was so.'],
  [u'<i>Ye are my witnesses,</i> etc. Israel is addressed. <i>And my servant.</i> The prophet. <i>I am he.</i> This is the sublimest expression of the unity of God; for every other being is different from its real form.<sup>14</sup><i class="footnote">Every creature is, according to the theory of I.E., produced after and by its abstract form in the spiritual world above, but being subject to accidents, it deviates from its abstract original, from its true and perfect form, and is, as it were, not truly itself. To God alone this is not applicable; He is, therefore, said to be Himself in truth, to be always the same.</i> <i>Before me, after me.</i> According to some, \u201cbefore me\u201d means \u201cbefore the revelation on Sinai,\u201d and \u201cafter me,\u201d \u201cafter the revelation.<sup>15</sup><i class="footnote">This explanation is intended to oppose the inference, which might be made from the words \u201cbefore me,\u201d \u201cafter me,\u201d that God is not without beginning and end.</i> But it is not at all necessary to depart from the literal meaning of the words: \u201cNo God was before me, and none will be after me,\u201d because God is the first and last. The expression \u201cformed\u201d (\u05e0\u05d5\u05e6\u05e8) is applied here to the word \u201cGod,\u201d in order to imply that a god besides Him can only be one formed by man. Shortsighted people think, that the expression \u201cformed\u201d used in reference to the Creator, slipped out of the mouth of the prophet; but this is by no means the case ; such critics do not conceive the true meaning of the verse.<sup>15a</sup><i class="footnote">That there is no God besides Him, not even one formed by Him.</i>'],
  [u'<i>I, I.</i> The word is repeated, as if to say, \u201cI do not change as the host of heaven does with regard to its centre, nor as earthly things do with regard to substance and form; I can therefore help at every time.\u201d'],
  [u'<i>I have declared</i> in Egypt, to save you. <i>And I have caused to hear</i>. I have caused you to hear my voice on Sinai. <i>There was no stranger among you.</i> The Israelites alone were there. <i>And you are my witnesses.</i> You were informed of it by your fathers. <i>And I am God</i> continually; comp. \u201cI am the Lord, I change not\u201d (Mal. iii. 6).'],
  [u'<i>Before the day was,</i> etc. I was God before the existence of day. Therefore, the word <span>\u05d2\u05dd</span> \u201cyea\u201d is added. <span>\u05e1\u05d4\u05d9\u05d5\u05ea \u05d9\u05d5\u05dd:\u2550\u05de\u05d9\u05d5\u05dd</span> \u201cWhen day was not yet.\u201d <i>I am he</i>; and since I am God, who can be delivered out of my hand ; I do my desire and will, and none can frustrate my doing.'],
  [u'<span>\u05e9\u05dc\u05d7\u05ea\u05d9</span> <i>I was sent.</i><sup>16</sup><i class="footnote">A. V., \u201cI have sent.\u201d</i> Some think that the first person \u201cI\u201d refers to the prophet; but I am of opinion that God is speaking, because this verse begins, \u201cThus saith the Lord,\u201d and the next verse, \u201cI am the Lord,\u201d The meaning of the phrase is: \u201cI have come so hastily, as if I were sent.\u201d<sup>17</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05c1\u05bb\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> instead of <span>\u05e9\u05c1\u05c5\u05dc\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05c5\u05d9</span> adopted in our printed Bibles.</i> A very learned man in Spain conjectures, that the Divine Glory,<sup>18</sup><i class="footnote">The angels, according to I. E., being the uncorporeal first emanation from the divine Glory, are also called <span>\u05d4\u05db\u05d1\u05d5\u05d3</span> \u201cthe divine glory.\u201d</i> the same heavenly prince of Israel<sup>18a</sup><i class="footnote">Comp. Dan. x. 20.</i> that has been sent to Babylon to redeem Israel, is speaking to the prophet. <span>\u05d5\u05d4\u05d5\u05e8\u05d3\u05ea\u05d9 \u05d1\u05e8\u05d9\u05d7\u05d9\u05dd</span> <i>And have brought down the bars</i><sup>19</sup><i class="footnote">A. V., \u201cAll their nobles.\u201d</i> of Babylon, that is, I caused Babylon to be conquered; comp. \u201cHe hath destroyed and broken her bars\u201d (Lam, ii. 9). The bars of the gates of the place are meant. <span>\u05d5\u05d1\u05e9\u05d3\u05d9\u05dd \u05d1\u05d0\u05e0\u05d9\u05d5\u05ea \u05e8\u05e0\u05ea\u05dd</span> And I shall bring down the Chald\xe6ans from their ships of joy, in which they are.<sup>20</sup><i class="footnote">We have to supply the relative <span>\u05d0\u05e9\u05e8</span> before <span>\u05d1\u05d0\u05e0\u05d9\u05d5\u05ea</span> ; lit.: And the Chald\xe6ans. who are in the ships of their joy, scil., I shall bring down from those ships.\u2014The meaning of the verse, according to I. E., is: Both the Babylonian land army and fleet will be utterly destroyed.</i>'],
  [u'<i>Your holy one.</i> For I shall be your King, to save you.'],
  [u'<i>Which maketh away in the sea.</i> This shows, that the fleet of the enemy will arrive and defeat the Babylonian fleet.'],
  [u'<i>Which bringeth forth the chariot and horse,</i> <span>\u05ea\u05d9\u05dc \u05d5\u05e2\u05d6\u05d5\u05d6</span> <i>the great and powerful army</i><sup>21</sup><i class="footnote">According to I. E. <span>\u05e2\u05d6\u05d5\u05d6</span> is an adjective, meaning \u201cpowerful,\u201d and co-ordinate to <span>\u05d2\u05d3\u05d5\u05dc</span> \u201cgreat,\u201d which is implied in <span>\u05d7\u05d9\u05dc</span>. Comp. I. E. on xlv. 14.</i> on land; the army of the Chald\xe6ans is meant, that went out to fight against the Persians. <span>\u05d3\u05e2\u05db\u05d5</span> It is Pual,<sup>21a</sup><i class="footnote">I. E. seems to have read <span>\u05e8\u05bc\u05b9\u05e2\u05b2\u05db\u05d5\u05bc</span> instead of the Kal <span>\u05e8\u05bc\u05c7\u05e2\u05b2\u05db\u05d5\u05bc</span> comp. Ps. cxviii. 12.</i> and means \u201cthey are extinct;\u201d comp. <span>\u05d9\u05d3\u05e2\u05da</span> \u201cshall be put out\u201d (Prov. xx. 20).'],
  [u'<i>Remember ye not</i> by words, the former wonders. <i>Neither consider</i> them in your minds.'],
  [u'<i>A new thing.</i> The taking of Babylon, or the fact that the Israelites alone will escape; the latter seems the more probable explanation.<sup>22</sup><i class="footnote">Because, in the first place, Babylon had been taken before by Sennacherib; secondly, the capture of a town does not appear to be a new thing, since many strongholds had been taken before, and this event could not be called by the prophet \u201ca new thing ;\u201d while it can more properly be said of the deliverance of the oppressed Israelites, who were in numbers and warfare inferior to all other nations.</i> <i>I will even make,</i> etc. I shall, besides, produce water in the wilderness for the benefit of those who will return from Babylon to Zion.'],
  [u'<i>The beast of the field shall honour me,</i> for the good which I am doing for it. The dragons are mentioned, because they live in the wilderness. <i>To give drink to my people.</i> I shall do &lt;underline&gt;this&lt;/underline&gt; unto the beasts for the sake of my people.'],
  [u'<span>\u05d6\u05d4 \u2550 \u05d6\u05d5</span> This. <i>This people,</i> that returns from Babylon, is mine.'],
  [u'<i>But thou hast not called me,</i> etc. All the good I do to the Israelites, I am not bound to do; for even the Israelites in Babylon have not sought me. <span>\u05db\u05d9 \u05d9\u05d2\u05e2\u05ea \u05d1\u05d9</span> <i>That thou be weary of me.</i><sup>23</sup><i class="footnote">A. V., \u201cBut thou hast been weary of me.\u201d</i> Thou hast even not called me; how then shouldst thou be weary for my sake. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <i>O Israel.</i> It is in the Vocative case.'],
  [u'<i>Thou hast not brought me</i> burnt offerings in Babylon. <i>Neither hast thou honoured me</i> (\u05d6\u05d1\u05d7\u05d9\u05da) <i>with thy sacrifices,</i> with thy peace-offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> <i>I have not caused,</i> etc. I have not asked thee to serve me with oblations. <i>Nor wearied thee with incense,</i> to buy incense for me.'],
  [u'<span>\u05e7\u05e0\u05d4 \u05d1\u05e9\u05dd\u2550\u05e7\u05e0\u05d4</span> Sweet cane (Ex. xxx. 23). <span>\u05d5\u05d7\u05dc\u05d1 \u05d6\u05d1\u05d7\u05d9\u05da</span> <i>And with the fat of thy sacrifices,</i> of thy sin offerings.<sup>24</sup><i class="footnote">The word <span>\u05d6\u05d1\u05d7</span> is used in connection with <span>\u05e9\u05dc\u05de\u05d9\u05dd</span> to signify \u201cpeace-offerings\u201d (Lev. iii. 1), and as a complement of <span>\u05e2\u05d5\u05dc\u05d5\u05ea\u05d9\u05da</span>, signifying all animal offerings except the holocaust (ib. xvii. 8), that is, peace and sin-offerings. The word occurring twice in &lt;underline&gt;this&lt;/underline&gt; passage, is therefore explained to refer each time to a different kind of sacrifice. I. E. refers it first to peace-offerings, probably because of the expression \u201cneither hast thou honoured me;\u201d believing that sin-offerings can never be an honour to the Almighty; they can only be the symbol of a compensation or a satisfaction for wrongs done as it were against the Almighty; this is properly expressed by the verb <span>\u05d4\u05e8\u05d5\u05d9\u05ea\u05e0\u05d9</span> \u201cthou hast satisfied me,\u201d or \u201cthou hast filled me.\u201d</i> Supply the preposition \u05d1 \u201cwith\u201d before <span>\u05d7\u05dc\u05d1</span> \u201cfat;\u201d comp. <span>\u05d1\u05e9\u05e9\u05ea\u2550\u05e9\u05e9\u05ea</span> \u201cin six\u201d (Ex. xx. 11). <i>But thou hast made me to serve.</i> This is an anthropomorphism. Through thy sins I was considered by the nations as a slave that has no authority; the same idea is contained in the words which follow: \u201cThou hast wearied me,\u201d etc.'],
  [u'<i>For my sake,</i> that my name be not profaned, I shall blot out thy transgressions.'],
  [u'<i>Put me in remembrance,</i> etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance. <span>\u05e0\u05e9\u05e4\u05d8\u05d4</span> <i>Let us plead together.</i> Let us be ready for judgment. <i>Declare thou</i> thy cause, that thou mayest be justified.'],
  [u'<i>Thy first father hath sinned.</i> Jeroboam, when chosen by the Israelites, to be their king, without the consent of God.<sup>25</sup><i class="footnote">This statement is not quite correct, since the prophet Ahijah from Shiloh told Jeroboam that God had appointed him to be king over ten tribes (1 Kgs. xi. 29\u201439). The idolatry of Jeroboam should rather be pointed at by I. E.</i> <span>\u05d5\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> <i>And thy interpreters.</i><sup>26</sup><i class="footnote">A. V., \u201cAnd thy teachers.\u201d</i> Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain <span>\u05d0\u05d1\u05d9\u05da</span> by \u201cthy teachers.\u201d Comp. 2 Kgs. xii. 13; Gen. iv. 21; xlv. 8, and <span>\u05de\u05dc\u05d9\u05e6\u05d9\u05da</span> by \u201cthy pupils.\u201d As to <span>\u05de\u05dc\u05d9\u05e5</span> interpreter, comp. Gen. xlii. 23.'],
  [u'<i>The princes of the sanctuary.</i> The priests; comp. 1 Chron. xxiv. 5.']],
 [[u'<i>Yet now hear,</i> etc. This evil I have brought upon thee for thy wickedness, but now hear the good which I shall do unto thee.'],
  [u'<i>From the womb.</i> With this expression the prophet alludes to Jacob (comp. Hos. xii. 4; in my commentary thereon I shall explain it),<sup>1</sup><i class="footnote">I. E. takes the expression \u201cwomb\u201d literally, and refers it to the incident recorded Gen. xxv. 26, in the account of the birth of Jacob and Esau.</i> or metaphorically to the time, when Israel was declared to be the people of the Lord. <span>\u05d9\u05e9\u05e8\u05d5\u05df</span> <i>Jesurun.</i> It is originally an adjective derived from <span>\u05d9\u05e9\u05e8</span> \u201cright;\u201d there is no other instance of this form.'],
  [u'<i>For I will pour water,</i> etc. As I pour water over the place that is thirsty, so will I pour out the spirit of my holiness, or of my salvation, etc. <span>\u05d0\u05b6\u05e6\u05bc\u05c1\u05e7</span> <i>I will pour out.</i> The Dagesh in \u05e6 compensates for the \u05d9 which is omitted;<sup>2</sup><i class="footnote">The root of <span>\u05d0\u05e6\u05e7</span> is \u05d9\u05e6\u05e7.</i> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI shall form thee\u201d (Jer. i. 5).'],
  [u'<i>And they shall spring up.</i> The pronoun \u201cthey\u201d refers to \u201cMy spirit,\u201d and \u201cMy blessing,\u201d of the preceding verse; according to others<sup>3</sup><i class="footnote">Comp. Rashi, ad locum; and Targum Jonathan.</i> to \u201cthine offspring.\u201d <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> <i>Like grass.</i> Lit., \u201cbetween the grass,\u201d that is, as if they were between grass. They will increase and multiply.<sup>4</sup><i class="footnote">This remark on <span>\u05d1\u05d1\u05d9\u05df \u05d7\u05e6\u05d9\u05e8</span> is seemingly a continuation of the second explanation of \u201cAnd they shall spring up,\u201d but in reality it can also be connected with the first one.<br>5 Comp. Rashi ad locum.</i>'],
  [u'<i>One shall say,</i> etc. They will be numerous, and the majority of them will be faithful to God, and desirous of returning to His house. <i>And another shall call himself by the name of Jacob,</i> in order to show to all nations, how proud he is of belonging to the holy people. <span>\u05d1\u05d9\u05d3\u05d5\u2550\u05d9\u05d3\u05d5</span> With his hand. <i>And another shall subscribe unto the Lord,</i> that he is willing to go to the sanctuary of the Lord. <span>\u05d9\u05db\u05e0\u05d4</span> He will surname himself.\u2014Many refer this verse to proselytes; comp. \u201cTen men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you\u201d (Zec. viii. 23).'],
  [u'<i>The King of Israel,</i> When the Israelites were in their own land. <i>And his redeemer,</i> when he is in exile. <i>The Lord of hosts.</i> He is always king, and the hosts of heaven testify it. <i>I am the first,</i> the first king.<sup>6</sup><i class="footnote">I. E. explains <span>\u05e8\u05d0\u05e9\u05d5\u05df</span> by <span>\u05de\u05dc\u05da \u05e8\u05d0\u05e9\u05d5\u05df</span> \u201cthe first king,\u201d because the context demands here rather the declaration that God is the King and Ruler of the universe, that every thing that happens is caused and commanded by Him, than a description of His Eternity.</i>'],
  [u'<i>And who is like me,</i> that is, Who pretends to be like me. \u05d9\u05e7\u05e8\u05d0 Shall lift up his voice.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d0\u05de\u05e8 \u05e7\u05d5\u05dc\u05d5</span> which appear to be a corruption of a phrase like <span>\u05d4\u05e8\u05de\u05ea \u05e7\u05d5\u05dc</span> the translation is based on this conjecture.</i> <i>And shall declare it,</i> namely all that has passed. <span>\u05e2\u05dd \u05e2\u05d5\u05dc\u05dd</span> <i>The ancient people.</i> <span>\u05e2\u05d5\u05dc\u05dd</span> means here \u201cof old.\u201d <span>\u05d5\u05d0\u05ea\u05d9\u05d5\u05ea</span> <i>And the things that are coming.</i> It is like a perfect verb.<sup>8</sup><i class="footnote">The third radical \u05d4 of the verb <span>\u05d0\u05ea\u05d4</span> being replaced by \u05d9, I. E. seems to have overlooked the Dagesh in \u05d9, else he would have made some remark on it.</i> <span>\u05dc\u05de\u05d5</span> <i>For themselves,</i><sup>9</sup><i class="footnote">A. V., \u201cUnto them.\u201d</i> that is, in order to show that they know it.'],
  [u'<span>\u05d0\u05dc \u05ea\u05e8\u05d4\u05d5</span> <i>Be ye not afraid,</i> <span>\u05ea\u05e8\u05d4\u05d5</span> is hap. leg; those that identify it with <span>\u05ea\u05e8\u05d0\u05d5</span> are wrong, on account of the absence of the radical \u05d9 <span><sup>10</sup><i class="footnote">This is no good reason at all; since \u05d9 of <span>\u05d9\u05e8\u05d0</span> \u201cto fear\u201d can in writing be well omitted in the future Kal; it is read <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> to distinguish it from. <span>\u05ea\u05bc\u05c5\u05be\u05e8\u05b0\u05d0\u05d5\u05bc</span> \u201cyou will see.\u201d\u2014According to I. E. \u05d0 and \u03a0 belong to those letters which interchange.</i></span>\u2014Be not afraid, when those calamities befall Babylon. <i>Have I not told thee</i> of it long ago? <i>Ye are even my witnesses,</i> and you will see whether there is a <i>God beside me; There is no God</i> <span>\u05d1\u05dc \u05d9\u05e8\u05e2\u05ea\u05d9</span> <i>whom I know not</i><sup>11</sup><i class="footnote">A. V., \u201cI know not any.\u201d</i> to be vain and powerless. According to some, \u201cwhom I chastised not;\u201d comp. <span>\u05d5\u05d9\u05d5\u05d3\u05e2</span> \u201cand he chastised\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe taught.\u201d</i> (Jud. viii. 16). I think that the prophet speaks here of the host of heaven.<sup>13</sup><i class="footnote">In that case <span>\u05e6\u05d5\u05e8</span> \u201crock,\u201d \u201cprotection,\u201d would signify the same as <span>\u05e9\u05c2\u05e8</span> \u201cprince,\u201d used by Daniel x. 20. See I. E. on xxiv. 21, Note 30.</i>'],
  [u'<i>They that make a graven image, are all of them vanity.</i> They themselves as well as their images are vanity. <span>\u05d5\u05d7\u05de\u05d5\u05e8\u05d9\u05d4\u05dd</span> <i>And their delectable things.</i> The objects which they ornament with figures, that they be charming to the eye, namely the idols.<sup>14</sup><i class="footnote">The word <span>\u05e4\u05e1\u05d9\u05dc\u05d9\u05dd</span> is not used here by I. E. in its general meaning \u201cidols;\u201d but in the special meaning assigned to it by I. E., \u201cstone images\u201d (xl. 19). The reason that I. E. refers <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> to \u201cstone images\u201d is to be found in his desire to find system and symmetry in the words of the prophet. The images made of metal and wood being mentioned ver. 12 and ver. 13, the general term <span>\u05d7\u05de\u05d5\u05d3\u05d9\u05d4\u05dd</span> must be restricted to \u201cstone images,\u201d in order to have a complete picture of all kinds of idols.</i> <i>And they are their</i><sup>15</sup><i class="footnote">A. V., \u201cTheir own.\u201d</i> <i>witnesses,</i> to testify that the images \u201csee not, nor know.\u201d <i>That they may be ashamed.</i> Connect this phrase with \u201cthey are their witnesses.\u201d<sup>16</sup><i class="footnote">That is, they shall be compelled to confess, to their own shame, that the idols in whose divine power they have believed hitherto, have no power whatever, not even that of man.</i>'],
  [u'<i>Who hath formed,</i> etc. Is there any thoughtlessness like this, to attempt to form a god? <i>God.</i> So called in the sense of him who formed the image. <span>\u05e0\u05e1\u05da</span> <i>He hath molten.</i> Comp. <span>\u05de\u05e1\u05db\u05d4</span> \u201cmolten\u201d (Jer. vii. 5).'],
  [u'<i>His fellows.</i> The priests of Baal, or the artificers of the idols; the latter explanation is the better. Let them <i>all be gathered together</i> and be ashamed.'],
  [u'<span>\u05d7\u05b8\u05e8\u05b7\u05e9\u05c1</span> <i>Smith.</i> In the construct state the \u05e8 has Pathah, in the absolute it has Kamez, without exception. <span>\u05de\u05e2\u05e6\u05e8</span> A cutting instrument of iron.<sup>17</sup><i class="footnote">A. V., \u201cWith the tongs.\u201d</i> <span>\u05de\u05e7\u05d1\u05d5\u05ea</span> <i>Borer.</i><sup>18</sup><i class="footnote">A. V., \u201cWith hammers.\u201d</i> An instrument used for making a hole. <span>\u05d9\u05e6\u05e8\u05d4\u05d5</span> <i>He fashioneth it.\u201d</i> Comp. <span>\u05e6\u05d5\u05e8\u05d4</span> \u201cform,\u201d or, what is still better, <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span> \u201cformation.\u201d<sup>19</sup><i class="footnote">It can hardly be discovered, why I. E. gives the latter the preference. As to the meaning of the word there can be no difference whether it is compared with <span>\u05e6\u05d5\u05e8\u05d4</span> or with <span>\u05d9\u05e6\u05d9\u05e8\u05d4</span>, since the latter could in this instance only signify \u201cformation,\u201d not \u201ccreation.\u201d With regard to the etymology there can be no doubt that the word is to be derived from <span>\u05d9\u05e6\u05e8</span>, and not from \u05e6\u05d5\u05e8.</i> <i>He is hungry.</i> The smith is hungry.'],
  [u'<i>The carpenter,</i> etc. After having mentioned the mason and smith,<sup>20</sup><i class="footnote">Ver. 9 and 12. Comp. Note 14.</i> he speaks of the carpenter. <i>The carpenter stretches out his rule,</i> etc. This is just the mode of proceeding of those workmen. <span>\u05d9\u05ea\u05d0\u05e8\u05d4\u05d5</span> \u201cHe forms it\u201d or \u201che draws the outlines;\u201d comp. <span>\u05d5\u05ea\u05d0\u05e8 \u05d4\u05d2\u05d1\u05d5\u05dc</span> \u201cand the border was drawn\u201d (Jos. xv. 9). <span>\u05e9\u05e8\u05d3</span> A kind of drug used for dying.<sup>21</sup><i class="footnote">A. V., \u201cA line.\u201d</i> The word is hap. leg. <span>\u05d9\u05e2\u05e9\u05d4\u05d5</span> He finisheth it.<sup>22</sup><i class="footnote">A. V., \u201cHe fitteth it.\u201d</i> <span>\u05de\u05e7\u05e6\u05e2\u05d5\u05ea</span> <i>Rulers.</i><sup>23</sup><i class="footnote">A. V., \u201cWith planes.\u201d</i> This is the opinion of R. Jonah. <span>\u05de\u05d7\u05d5\u05d2\u05d4</span> <i>Compass.</i> Comp. <span>\u05d7\u05d5\u05d2</span> \u201ccircle\u201d (xl. 22). It is an instrument used for drawing a circle. <i>According to the beauty of a man,</i> that is, the female, according to the opinion of some ; but I think that it is in reality only a repetition of the preceding idea.<sup>24</sup><i class="footnote">Of <span>\u05db\u05ea\u05d1\u05e0\u05d9\u05ea \u05d0\u05e8\u05dd</span> \u201cafter the figure of a man,\u201d which refers to man generally, without any distinction between the male and female sex.</i> <span>\u05dc\u05e9\u05d1\u05ea \u05d1\u05d9\u05ea</span> <i>That it may remain in the house.</i> That it be like a man, who dwells in his house.'],
  [u'<i>He heweth him down cedars,</i> etc. Some cut the idols out of cedar wood, others of <span>\u05ea\u05e8\u05d6\u05d4</span> <i>cypress.</i> It is the name of a tree. <span>\u05d5\u05d9\u05d0\u05de\u05e5 \u05dc\u05d5</span> And he planted it.<sup>25</sup><i class="footnote">A. V., \u201cHe strengtheneth for himself.\u201d\u2014I. E. does not inform us how the verb <span>\u05d5\u05d9\u05d0\u05d8\u05e5</span> comes to have the meaning \u201cand he planted.\u201d There is perhaps some omission or corruption in the Hebrew text.</i> <span>\u05d0\u05d5\u05e8\u05df</span> It is either the name of a tree, or it means \u201croot.\u201d<sup>26</sup><i class="footnote">A. V., \u201cAn ash.\u201d\u2014The connection between the word <span>\u05d0\u05e8\u05df</span> and the meaning \u201croot,\u201d is not explained by I. E.</i> <span>\u05d5\u05d2\u05e9\u05dd</span> <i>And the stem.</i><sup>27</sup><i class="footnote">A. V., \u201cRain.\u201d</i> Lit., \u201cthe substance\u201d comp. <span>\u05d2\u05e9\u05de\u05d0</span> in Chaldee, and in Arabic &lt;ara/&gt; \u201cbody.\u201d According to others: \u201crain ;\u201d the meaning of <span>\u05d5\u05d2\u05e9\u05dd \u05d9\u05d2\u05d3\u05dc</span> is then, \u201cand the rain will cause it to grow.\u201d'],
  [u'<span>\u05dc\u05d1\u05e2\u05e8</span> <i>To bum. Then shall it be for a man,</i> etc. Some warm themselves by the fire, others kindle it, etc. <span>\u05d9\u05e9\u05d9\u05e7</span> <i>He kindleth it.</i> Comp. <span>\u05e0\u05e9\u05e7\u05d4</span> \u201cwas kindled\u201d (Ps. Ixxviii. 21); the meaning of <span>\u05e0\u05e9\u05e7</span> is similar to that of <span>\u05d1\u05e2\u05e8</span> \u201cto burn.\u201d <span>\u05d3\u05d9\u05e1\u05d2\u05d3</span> <i>And falleth down.</i> This word is frequently met with in Arabic and Chaldaic.<sup>27a</sup><i class="footnote">The Targum usually renders <span>\u05d4\u05e9\u05ea\u05d7\u05d5\u05d4</span> by <span>\u05e1\u05d2\u05d3</span>; in Arabic &lt;ara/&gt; \u201cto bow down\u201d: comp. &lt;ara/&gt; in the Arabian translation of Isaiah by R. Saadiah, ii. 8. &lt;ara/&gt; \u201cMosque.\u201d</i>'],
  [u'<span>\u05d4\u05d0\u05d7</span> <i>Aha</i>. Interjection of joy; comp. Ps. xxxv. 21. <span>\u05d0\u05d5\u05e8</span> <i>Fire,</i> Comp. xxxi. 9. <span>\u05e8\u05d0\u05d9\u05ea\u05d9</span> <i>I have seen.</i> It is to be taken literally. R. Saadiah explains it \u201cI enjoyed,\u201d<sup>28</sup><i class="footnote">&lt;ara/&gt;</i> but he has no parallel instance to support his rendering.'],
  [u'<i>A god</i> according to his idea. <i>His image.</i> This is the explanation of the expression \u201ca god\u201d which precedes.'],
  [u'<span>\u05dc\u05d0 \u05d9\u05d3\u05e2\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05d1\u05d9\u05e0\u05d5</span> <i>They have not known nor understood.</i> The seat of knowledge (\u05e8\u05e2\u05ea) is in those cavities of the brain that are nearer to the forehead; the understanding (\u05d1\u05d9\u05e0\u05d4) is in the middle one, that is also in the middle of the head.<sup>29</sup><i class="footnote">In his remark on Ex. xxxi. 3, I. E. explains the three expressions <span>,\u05d7\u05db\u05de\u05d4 ,\u05ea\u05d1\u05d5\u05e0\u05d4, \u05d3\u05e2\u05ea</span> to signify the receptive, discriminative and reproductive faculties of our mind, and assigns to each of them its special place in the brain.</i> <span>\u05d8\u05d7</span> <i>He hath shut.</i> Comp. <span>\u05d5\u05d8\u05d7</span> \u201cand he shall plaister\u201d (Lev, xiv. 42); it is a transitive verb; \u201cthe Lord\u201d is understood as the subject to it. <span>\u05e2\u05d9\u05e0\u05d9\u05d4\u05dd</span> <i>Their eyes.</i> The eye of each of them; this construction is not at all rare.<sup>30</sup><i class="footnote">As to the explanation of it, see I. E. on ii. 11, Note 18.</i>'],
  [u'<i>His heart.</i> His intellect, which is the principal part of man. \u05d1 \u2550 <span>\u05d1\u05de\u05d5</span> <i>In.</i> Comp.\u05db \u2550 <span>\u05db\u05de\u05d5</span> \u201cas\u201d (Ps. lviii. 10). <span>\u05d5\u05d9\u05ea\u05e8\u05d5</span> <i>And the residue thereof.</i> <span>\u05d1\u05d5\u05dc</span> It is hap. leg.<sup>31</sup><i class="footnote">Although we meet with the same word again in Job xl. 20, but since according to I. E., it seems to have a different meaning, he calls it properly hap. leg.</i> It means, according to some authorities, \u201can image,\u201d or \u201ca statue.\u201d R. Moses Hakkohen compares it with <span>\u05d1\u05d5\u05dc</span> \u201cplant\u201d (Job xl. 20).<sup>32</sup><i class="footnote">A. V., \u201cFood.\u201d <span>\u05d9\u05d1\u05d5\u05dc\u2550\u05d1\u05d5\u05dc</span> \u201cproduce.\u201d</i>'],
  [u'<i>He feedeth on ashes.</i> He is like a man who feedeth on ashes, that hurt and do no good. It may also be compared with \u201cEphraim feedeth on wind\u201d (Hos. xii. 2).<sup>33</sup><i class="footnote">That is, he goes after vain things.</i> <span>\u05d4\u05d5\u05ea\u05dc</span> <i>Foolish.</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i><sup>34</sup><i class="footnote">A. V., \u201cDeceived.\u201d</i> It i<sup>35</sup><i class="footnote">The same remark as repeatedly made by I. E. concerning the substantive. See c. ix. 3. Note 4.</i>s an adjective; the form of adjectives is not constant. The form of <span>\u05d4\u05d5\u05ea\u05dc</span> is like that of <span>\u05de\u05d5\u05e2\u05d3\u05ea</span> \u201cout of joint\u201d (Prov.xxv. 19). <span>\u05dc\u05d1 \u05d4\u05d5\u05ea\u05dc \u05d4\u05d8\u05d4\u05d5</span> <i>A foolish</i> <i>heart hath turned him aside.</i> The verb <span>\u05d4\u05d8\u05d4</span> is always used in an unfavorable sense: \u201cto turn from the right way.\u201d As to the phrase <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Ex. xxiii. 2) I have given my opinion.<sup>36</sup><i class="footnote">The remark referred to is the following: \u201cThe principle of our Sages, to decide every question by majority, is right, but it is not based on the words <span>\u05d0\u05d7\u05e8\u05d9 \u05e8\u05d1\u05d9\u05dd \u05dc\u05d4\u05d8\u05d5\u05ea</span> (Exod. xxiii. 2), as some believe, since <span>\u05dc\u05d4\u05d8\u05d5\u05ea</span> is <i>always</i> used in a bad sense (<span>\u05dc\u05d2\u05e0\u05d0\u05d9</span>). These words are only brought in connection with that rule <span>\u05dc\u05d6\u05db\u05e8</span>, as a mnemonicon.\u201d</i>'],
  [u'<i>Remember these,</i> those which I have done, when thou wast in thy land. <i>For thou art my servant.</i> Since thou hast been my servant, confess thy former sins; I am desirous to keep thee as my servant. <span>\u05d0\u05ea\u05d4</span> <i>Thou</i>. Thou alone.<sup>37</sup><i class="footnote">I. E. seems to connect, in accordance with the accents, <span>\u05e2\u05d1\u05dc \u05dc\u05d9</span> with <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05da</span> ; \u201cI have formed thee that thou be a servant unto me.\u201d The addition of <span>\u05d0\u05ea\u05d4</span> is therefore explained by I. E., as a sign of emphasis.\u2014A<i>.</i> V., \u201cI have formed thee, thou art my servant.\u201d</i> <span>\u05ea\u05e0\u05e9\u05e0\u05d9</span> is Niphal, and I think<sup>38</sup><i class="footnote">I. E. seems to oppose his rendering of the phrase to that of others, who explain it in an active sense, \u201cthou shalt not forget me.\u201d Comp. Rashi ad locum.</i> that the meaning of <span>\u05dc\u05d0 \u05ea\u05e0\u05e9\u05e0\u05d9</span> is: \u201cThou shalt not be forgotten of me. The meaning of the verse is: \u201cRemember me, and I will remember thee.\u201d'],
  [u'<i>As a thick cloud,</i> that passeth away; when the sun comes out, it is no more.'],
  [u'<i>Sing, 0 ye heavens,</i> etc. This is a figurative expression ; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world.'],
  [u'<i>That maketh all things,</i> which I desire; you may infer it from the fact, that I, by myself, stretch forth the heaven. <span>\u05de\u05d0\u05ea\u05d9</span> <i>By myself.</i> Lit., \u201cfrom myself,\u201d that is, by my strength; for God is incorporeal.<sup>39</sup><i class="footnote">The literal meaning of the words, \u201cThat spreadeth abroad the earth from, myself\u201d might imply the idea that the earth has its origin materially in God; I. E. refutes this idea by substituting the figurative meaning \u201cfrom\u201d or \u201cwith my strength.\u201d</i> It is written in two words, <span>\u05de\u05d9 \u05d0\u05ea\u05d9</span>. \u201cwho is with me,\u201d which is the same as \u201cI alone.\u201d Consider well the words of the text: \u201cwho <i>stretcheth</i><sup>40</sup><i class="footnote">The use of the present tense.</i><sup>40</sup><i class="footnote">The use of the present tense.</i> forth the heavens and <i>spreadeth</i> abroad the earth ;\u201d they teach us that it is God who is continually keeping heaven and earth in existence.'],
  [u'<span>\u05d1\u05d3\u05d9\u05dd</span> <i>Liars.</i> Comp. <span>\u05d1\u05d3\u05d9\u05da</span> \u201cthy lies\u201d (Job xi. 3). More probably <span>\u05d1\u05d3\u05d9\u05dd</span> is connected with <span>\u05d1\u05d3\u05d3</span> \u201calone,\u201d and signifies such, persons as pretend to be able to emancipate their souls from, the influence of the body, which some in reality can do.<sup>40a</sup><i class="footnote">The more the soul emancipates itself from the body, the closer is its union, with the pure intellect, with the original and fundamental ideas, and the wider and surer its knowledge. This state of emancipation is called by I. E. preparatian for inspiration. Comp. <span>\u05ea\u05de\u05d5\u05e0\u05d5\u05ea \u05e6\u05d5\u05e8\u05d5\u05ea \u05d5\u05de\u05e8\u05d0\u05d5\u05ea \u05d1\u05d3\u05d1\u05e8 \u05d4\u05e9\u05dd \u05d5\u05d1\u05d4\u05d9\u05d5\u05ea \u05d4\u05e0\u05e4\u05e9 \u05de\u05db\u05d5\u05d5\u05e0\u05ea \u05dc\u05db\u05d1\u05d5\u05d3 \u05d0\u05d5 \u05ea\u05ea\u05d7\u05d3\u05e9 \u05dc\u05d4</span> \u201cwhen the soul is prepared for the Divine Glory, then it receives new ideas, images, and visions by the word of the Lord.\u201d (Abridged Commentary on Exod. xxiii. 21.)</i> <span>\u05d5\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> <i>And astrologers.</i><sup>41</sup><i class="footnote">A. V., \u201cDiviners.\u201d</i> Lit., \u201cmen that decide by reason, and say that and that will happen; while <span>\u05d1\u05d3\u05d9\u05dd</span> foretell the future not by reasonable means.<sup>42</sup><i class="footnote">Comp. I. E. on c. iii. 2, and Note 3.</i> <i>Wise men.</i> Persons, who divine from the liver or shoulder, and soothsayers.<sup>43</sup><i class="footnote">From the context it may be inferred that by \u201cwise men\u201d the prophet meant diviners; but since two kinds of diviners <span>\u05d1\u05e8\u05d9\u05dd</span> and <span>\u05e7\u05d5\u05e1\u05de\u05d9\u05dd</span> have already been mentioned, I. E. refers this general expression to other kinds, which are not included in these two names.</i>'],
  [u'His servant. The prophet himself.<sup>44</sup><i class="footnote">I. E. here neglects the rule of the parallelism, which he repeatedly recommends; for that rule demands that <span>\u05e2\u05d1\u05e8\u05d5</span> and <span>\u05de\u05dc\u05d0\u05db\u05d9\u05d5</span> should have the same meaning) and since the latter is a plural, signifying \u201chis messengers,\u201d <span>\u05e2\u05d1\u05d3\u05d5</span> is likewise to be taken in a collective sense, and referred not only to the one prophet who is here speaking, but to all prophets.</i> <i>The word of his servant,</i> that Jerusalem shall be inhabited. <span>\u05ea\u05d5\u05e9\u05d1</span> <i>Thou shalt be inhabited.</i> Root <span>\u05d9\u05e9\u05d1</span> \u201cto dwell.\u201d Comp. <span>\u05ea\u05d5\u05e8\u05d3</span> \u201cthou shalt be brought down\u201d (xiv. 15) from <span>\u05d9\u05e8\u05d3</span> \u201cto go down.\u201d <i>Her decayed places.</i> The decayed places of every city,<sup>45</sup><i class="footnote">The use of the singular \u201cher\u201d (<span>\u05d4\u05b8</span>) after the plural \u201cthe cities of Judah\u201d is explained in this remark. Comp. I. E. on c. ii. 11, Note 18.</i> or of Jerusalem.<sup>45a</sup><i class="footnote">Although the pronoun \u201cher\u201d is nearer to the \u201ccities of Judah,\u201d it may still agree with Jerusalem, which is mentioned first, because it is the most important, and may be considered as the representative, of all the cities of Judah.</i>'],
  [u'<span>\u05de\u05e6\u05d5\u05dc\u05d4\u2550\u05e6\u05d5\u05dc\u05d4</span> (Jon. ii. 4) <i>The deep.</i> A figurative expression, signifying \u201cBabylon,\u201d that was full of men and wealth like the deep of the sea.<sup>46</sup><i class="footnote">Which is full of water.</i>'],
  [u'<i>That saith to Cyrus,</i> etc. This verse proves that Jerusalem was built in the days of Cyrus; the words \u201cthy foundation shall be laid\u201d contain an allusion to the fact, that Cyrus ordered the temple to be built, but after its foundation had been laid by Zerubbabel, prohibited its further restoration; it is therefore clear, that Daniel made no mistake in his calculations, as I have already explained.<sup>47</sup><i class="footnote">All our learned men agree, says I. E. in his commentary on Dan. ix. 1, that Daniel made a miscalculation; he thought that the 70 years of exile, foretold by Jeremiah, commenced with the first deportation under king Jehoiakim, and ended with the commencement of the reign of king Cyrus over Babylon, while in truth the exile commenced with the destruction of the temple, and ended during the reign of Darius Hystaspes. I. E. objects to this opinion, and proves, in the form of a dialogue between himself and R. Jehudah Hallevi, that Daniel was right. The exile lasted only till the reign of Cyrus, under whose auspices the foundation of the temple was laid. According to the prophecy of Isaiah not the building, but the founding of the temple (<span>\u05ea\u05bc\u05c5\u05d5\u05bc\u05c7\u05dd\u05b5\u05e8</span>), was to be promoted by Cyrus.</i>']],
 [[u'<i>His anointed.</i> According to some, the prophet; others think that Cyrus is meant; either explanation is admissible; comp. \u201cThe Lord hath anointed me\u201d (lxi. 1), and \u201cAnoint Hazael to be king (1 K. xix. 15). <span>\u05dc\u05e8\u05e8</span> <i>To subdue.</i> It is infinitive of <span>\u05e8\u05d3\u05d3</span> ; comp. <span>\u05d4\u05e8\u05d3\u05d3</span> \u201cwho subdueth\u201d (Ps. cxliv. 2); as to its form comp. <span>\u05dc\u05b0\u05e2\u05b7\u05d3</span> \u201cto prey\u201d (Zeph. iii. 8).'],
  [u'<i>I</i>. The support of God or the heavenly prince of Persia is to be understood;<sup>1</sup><i class="footnote">This remark of I. E. is intended to smooth the anthropological expression \u201cI (God) will go before thee.\u201d Two explanations are given; the first substitutes for \u201cI\u201d the expression \u201cmy support;\u201d the second assigns these words to the angel, the messenger of God, who speaks of God sometimes in the first, sometimes in the third person. Comp. c. xvi. Note 7.</i> comp. Dan. x. 20. <span>\u05d5\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> <i>The crooked places.</i> It is the opposite of <span>\u05d9\u05e9\u05e8</span> \u201cstraight.\u201d Some derive it from <span>\u05d4\u05d3\u05e8</span> \u201cglory;\u201d<sup>2</sup><i class="footnote">According to this derivation the mountains are called <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> \u201cthe glorious, majestic part of the earth,\u201d because of their rising above the rest of the surface of the earth.\u2014<span>\u05d4\u05e8\u05e8</span> of the Hebrew text is a corruption of <span>\u05d4\u05d3\u05e8</span>.</i> it means \u201cmountains,\u201d and is as to its form either adjective or participle passive.<sup>3</sup><i class="footnote">By this remark I. E. means to say, that strictly speaking, we have to supply here the noun, to which <span>\u05d4\u05d3\u05d5\u05e8\u05d9\u05dd</span> is an attribute.</i> <span>\u05d3\u05dc\u05ea\u05d5\u05ea</span> <i>The doors</i><sup>4</sup><i class="footnote">A, V., \u201cThe gates.\u201d</i> that are in the gates of the city.'],
  [u'<i>And I will give thee the treasures of darkness.</i> Cyrus will take the spoil of the countries. <i>That thou mayest know.</i> For before that he did not fear the Lord.'],
  [u'<i>For Jacob my servant\u2019s sake,</i> etc. All this success is not granted to thee for thine own sake, but for Israel, that thou shouldst send back the captives of Israel and rebuild Jerusalem. <i>I have named thee.</i> Comp. \u201cI have called thee by thy name, thou art mine\u201d (xliii. 1).'],
  [u'<i>I am the Lord,</i> I alone know what will happen in future; as the victory of Cyrus shows. <i>I shall gird thee.</i> I shall strengthen thee, although thou hast not worshipped Me.'],
  [u'<i>That they may know,</i> etc. I have besides given thee strength, in order that My name shall be known everywhere, that I am alone the Lord, and that there is none beside Me.'],
  [u'<i>I form the light,</i> etc. Things which are opposite to each other are mentioned in this verse. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> <i>And causeth</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i><sup>5</sup><i class="footnote">A. V., \u201cAnd create.\u201d</i> <i>darkness.</i> <span>\u05d1\u05e8\u05d0</span> has here the same meaning as <span>\u05d2\u05d6\u05e8</span> \u201cto decree;\u201d for darkne<sup>6</sup><i class="footnote">Darkness is no substance in itself; the verb \u201cto create,\u201d which signifies \u201cto bring a substance into existence\u201d (<span>\u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05d9\u05e9 \u05de\u05d0\u05d9\u05d6</span>), cannot therefore be applied to it, and the verb <span>\u05d1\u05e8\u05d0</span>, which is used here by the prophet with regard to darkness, means \u201cto decree,\u201d \u201cto order.\u201d But \u201cGod commands that there shall be darkness,\u201d is the same as, \u201cGod commands the light to withdraw.\u201d I. E., however, lays rather too much stress on his exposition of the verb <span>\u05d1\u05e8\u05d0</span>.</i>ss is nothing by itself, it is but the absence of <sup>6a</sup><i class="footnote">The evil seems sometimes to be something real, to which the verb \u201cto create\u201d might well be applied, as <i>e.g.</i> war, illness. But I. E. explains that these evils are but a certain relation of existing beings to each other; and finds the verb \u201cto decree\u201d or \u201cto command\u201d to be more applicable to them than the verb \u201cto create.\u201d</i>light. The same is to be said concerning <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05e8\u05e2</span> <i>And causeth</i> <i>evil.</i> By \u201cevil\u201d war is meant as the opposite of peace, or the sickness under which man labours, as being at war with his constitution. These antitheses are used to indicate that in the same way God will strengthen Cyrus and weaken the king of Babylon.'],
  [u'<i>Drop down.</i> This is a command to the angels<sup>7</sup><i class="footnote">\u201cHeavens\u201d and \u201cskies\u201d are in this verse, according to I. E., metaphors for \u201cangels,\u201d for the messengers or servants of the Lord, that execute His decrees. As to the use of <span>\u05e9\u05de\u05d9\u05dd</span> and similar expressions for \u201cangels\u201d Comp. I. E. on Dan. x. 20 and Ex. xxv. 40.</i> that they shall drop righteousness, and cause salvation and truth to succeed. <span>\u05d0\u05e0\u05d9 \u05d9\u05d9 \u05d1\u05e8\u05d0\u05ea\u05d9\u05d5</span> <i>I</i>, <i>the Lord, have created for him</i>,<sup>8</sup><i class="footnote">A. V., \u201cHave created it.\u201d</i> have created righteousness for Cyrus; he will establish righteousness in the world.<sup>9</sup><i class="footnote">By overthrowing the Babylonian Empire, and delivering those who were oppressed by it.</i>'],
  [u'<span>\u05d4\u05d5\u05d9</span> <i>Hi!</i><sup>10</sup><i class="footnote">A. V., \u201cWoe unto him.\u201d</i> Interjectio vocandi. The prophet calls unto him, that does not believe in the words of God, who foretells these future events. <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05d5\u05e6\u05e8</span> <i>That striveth with his maker.</i> <span>\u05d9\u05d5\u05e6\u05e8</span> has here the same meaning as in Ps. ii. 9; namely \u201cpotter.\u201d<sup>11</sup><i class="footnote">The lit. rendering of the phrase <span>\u05e8\u05d1 \u05d0\u05ea \u05d9\u05e6\u05e8\u05d5</span> is: \u201cthat striveth with its pother;\u201d but the word \u201chim that striveth with his maker\u201d express the same idea, if the pronouns \u201chim\u201d and \u201chis\u201d be referred to the noun \u201cpotsherd,\u201d mentioned in the phrase which follows.</i> <i>The potsherd.</i> The man who is like a potsherd of earthenware. <i>Shall the clay say to him that fashioneth it</i>, <i>What makest thou?</i> This cannot be ; but he who fashions the clay does what he wishes. <span>\u05d5\u05e4\u05e2\u05dc\u05da \u05d0\u05d9\u05df \u05d9\u05d3\u05d9\u05dd \u05dc\u05d5</span> <i>Or thy work,</i> etc. Or shall the clay say to him who fashions it, \u201cWhat thou doest is not done by thy hands.\u201d<sup>12</sup><i class="footnote">A. V., \u201cHe hath no hands.\u201d According to the explanation of I. E. it is very strange that the most important word \u201cthine\u201d should be omitted.</i> I think that this phrase contains the same idea as the preceding, namely : \u201cThy work is made without hands; thou hast no power to do it as thou likest.\u201d'],
  [u'<i>He that saith to his father,</i> etc. Or can the son before his birth say to his father, What wilt thou beget,<sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i><sup>13</sup><i class="footnote">A. V., \u201cWhat begettest thou.\u201d \u201cWhat hast thou brought forth.\u201d</i> <i>or to the woman,</i> that is, to his mother, what wilt thou bring forth?  <span>\u05ea\u05d7\u05d9\u05dc\u05d9\u05df</span> <i>Thou will bring forth.</i> Comp. <span>\u05db\u05d9 \u05d7\u05dc\u05d4 \u05e0\u05dd \u05d9\u05dc\u05d3\u05d4 \u05e6\u05d9\u05d5\u05df</span> \u201cZion travailed, she brought forth\u201d (lxvi. 8).'],
  [u'<i>And his maker.</i> I am he who made Israel. <span>\u05e9\u05c1\u05b0\u05d0\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> <i>Ask me.</i> It is imperative like <span>\u05e9\u05c1\u05b0\u05de\u05c7\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9</span> \u201chear me\u201d (Gen. xxiii. 8), the kamez being substituted for zer\xe9 because of the guttural letter (\u05ea\u05e6\u05d5\u05e0\u05d9 <sup>14</sup><i class="footnote">The regular form would be <span>\u05e9\u05c1\u05b7\u05d0\u05b2\u05dc\u05d5\u05bc\u05d2\u05c5\u05d9 \u05e9\u05c1\u05c5\u05de\u05c5\u05e2\u05d5\u05bc\u05d2\u05c5\u05d9</span>. See I. E. on xli. 25, and Note 31.</i>.(\u05d0 <i>Will ye command me</i>.<sup>15</sup><i class="footnote">A. V., \u201cAsk me.\u201d Comp. Rashi ad locum.</i> It is a question.\u2014As the potter knows what to do with the clay, so I know what to do with Israel, who is my son. The other nations, the Non-Israelites are addressed in these words.'],
  [u'<i>I have made the earth,</i> etc. How will you command me concerning my children, when the whole universe belongs to me? I have created earth and man upon it; my hands have stretched out the heavens, and <i>all their hosts have I commanded,</i> and consequently they were created. \u201cI commanded\u201d is poetically said<sup>16</sup><i class="footnote">I. E. explains \u201cI commanded\u201d by \u201cI spoke,\u201d because this verse refers to the creation of heaven and earth and all their hosts, and the verb \u201cto command\u201d cannot properly be applied to things which do not yet exist.</i> for \u201cI spoke\u201d as in the verse \u201cHe commanded and they were created\u201d (Ps. cxlviii. 5).'],
  [u'<i>I have raised him,</i> namely Cyrus. <i>And I will make straight all his ways,</i> and all this only because \u201cHe shall build,\u201d etc.'],
  [u'<i>The labour of Egypt,</i> etc. This verse shows that Cyrus was also to conquer Egypt, and to carry the inhabitants thereof away into captivity; the way, as is well known, led through. Palestine, which is situated in the midst between Elam and Egypt.<sup>17</sup><i class="footnote">As to the position of Elam, see c. xiii. Note 7. Cyrus did not conquer Egypt, but Kambyses, his successor, conquered it 525 B. C.</i> <i>Men of measure.</i> Men of great measure; for all men have a certain measure; comp. \u201cshow thyself a man\u201d\u2550\u201cshow thyself a brave man\u201d (1 Kgs. ii. 2). <i>Surely God is in thee.</i> These are the words which they will confess and declare; this was in fact the case after the return of Israel from the Babylonian captivity.<sup>18</sup><i class="footnote">Comp. I. E. xix. 19, note 26.</i>'],
  [u'<i>Verily thou art a God,</i> etc. Then they will confess to God and say, It is true that thou art God who hid himself from the people in which He delighted, and now thou art the God of the Israelites, who helps them. Some say that <span>\u05d0\u05dc \u05e0\u05e1\u05ea\u05e8 \u2550 \u05d0\u05dc \u05de\u05e1\u05ea\u05ea\u05e8</span> \u201cinvisible God,\u201d and explain the verse thus: God, though invisible, revealed himself for the sake of Israel. This explanation, however, is not supported by the rules of Hebrew grammar, <span>\u05de\u05e1\u05ea\u05ea\u05e8</span> being Hithpael, and signifying \u201cwho hid himself.\u201d'],
  [u'<i>They shall go with confusion,</i><sup>19</sup><i class="footnote">A. V., \u201cTo confusion.\u201d</i> etc. They that make the idols, and come with honour to those that send for them, shall go, etc. <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> <i>Messengers.</i><sup>20</sup><i class="footnote">A. V., \u201cIdols.\u201d According to I. E. <span>\u05d7\u05e8\u05e9\u05d9</span> means \u201cthe makers of idols,\u201d <span>\u05e6\u05d9\u05e8\u05d9\u05dd</span> \u201cof messengers,\u201d that is, for whom messengers were sent from a distance.</i> Comp. <span>\u05e6\u05d9\u05e8</span> \u201can ambassador\u201d (Jer. xlix. 14). <span>\u05d4\u05dc\u05db\u05d5</span> <i>They shall go.</i> They shall return to their land.'],
  [u'<i>Israel is saved by the Lord.</i> Therefore they will not be ashamed, as those men have been put to shame, that made vain things which cannot help in times of trouble. <span>\u05e2\u05d3</span> <i>Innumerable.</i><sup>21</sup><i class="footnote">A. V., \u201cWithout end.\u201d The literal translation of <span>\u05e2\u05b7\u05d3</span> according to I. E. is \u201ctill,\u201d and the phrase \u201cthey cannot be numbered for multitude,\u201d must be supplied. Comp. I. E. on c. lvii. 15 and lxv. 18.</i>'],
  [u'<i>He hath established it,</i> as the habitation for men and beasts. <span>\u05ea\u05d4\u05d5</span> In vain.'],
  [u'<i>I have not spoken,</i> etc. I have not made the earth in vain, how then should I say to the Israelites \u201cSeek ye me in vain.\u201d<sup>22</sup><i class="footnote">God has not created the earth in vain; he wishes that it shall be inhabited; how then should He ask the Israelites, whose land is desolate and waste, to seek Him, that is, to pray to Him, for the restoration of the country, in vain, that is, without being relieved?</i> Many refer this verse to the revelation on Sinai;<sup>22a</sup><i class="footnote">See Rashi <i>ad locum.</i></i> but I refer it to those future events, of which the Lord informed the prophet, and which the prophet announced to Israel and all other nations ; this may be gathered from the words <span>\u05de\u05e0\u05d9\u05d3 \u05de\u05d9\u05e9\u05e8\u05d9\u05dd</span> \u201cI declare things that are right.\u201d<sup>23</sup><i class="footnote">According to I. E., the words \u201cThings that are right,\u201d refer to the predictions concerning the redemption of the Israelites, which is sure to take place as soon as they make up their minds to return to God.</i>'],
  [u'<span>\u05d4\u05e7\u05d1\u05e6\u05d5 \u05d5\u05d1\u05d0\u05d5 \u05d4\u05ea\u05e0\u05d2\u05e9\u05d5</span> <i>Assemble yourselves and come, draw near.</i> These are imperatives. <i>Ye, that are escaped,</i> etc. The Babylonians are addressed.\u2014I called thus long ago, but <i>they have, no knowledge that set up,</i> etc.'],
  [u'<i>Tell ye</i> the truth. <i>And bring</i> near your wise men. <span>\u05d9\u05d5\u05e2\u05e6\u05d5</span> <i>Let them take counsel.</i> It is Niphal of <span>\u05d9\u05e2\u05e5</span>.'],
  [u'<i>And be ye saved.</i> This is the same as \u201cand you will be saved; it is in your own power.\u201d<sup>24</sup><i class="footnote">The imperative \u201cAnd be ye saved\u201d is here used, although the Israelites cannot properly be commanded to save themselves, for it is God who saves them; because the relief sent to them by God is only the consequence of their good actions, which they are here indirectly commanded to do.</i>'],
  [u'<i>By myself,</i> who am eternal. <i>I have sworn.</i> I have made a decree, which will not be undone. <span>\u05d3\u05d1\u05e8 \u05e6\u05d3\u05e7\u05d4 \u2550 \u05e6\u05d3\u05e7\u05d4</span> <i>a righteous word.</i><sup>24a</sup><i class="footnote">This remark is added to explain the discrepancy between the genders of the verb <span>\u05d9\u05e6\u05d0</span> and the noun \u05e6\u05d3\u05e7\u05d4.</i> Comp. <span>\u05e6\u05d3\u05e7\u05d4</span> \u201cshe hath been righteous\u201d (Gen. xxxviii. 27).<sup>25</sup><i class="footnote">This quotation is adduced to prove that the word <span>\u05e6\u05d3\u05e7\u05d4</span> admits also of the meaning \u201ctruth.\u201d</i> <i>That unto me,</i> etc. These things here foretold I shall do, till \u201cunto me every knee shall bow\u201d and \u201cevery tongue shall swear\u201d to belong to me. <span>\u05dc\u05d9</span> \u201cunto me\u201d must be repeated before <span>\u05ea\u05e9\u05d1\u05e2</span> \u201cshall swear ;\u201d it is an ellipsis, such as is frequently met with. Comp.<sup>26</sup><i class="footnote">As to the meaning of <span>\u05e0\u05e9\u05d1\u05e2</span> \u201cto swear to be faithful to.\u201d</i> \u201cAnd shall swear by His name\u201d (Deut. vi. 13).'],
  [u'<span>\u05dc\u05d9</span> <i>Unto me.</i> The pronoun of the first person refers to the prophet. He declares, that he does not know these future events by the aid of his reason, but by the Lord alone, who informed him of these things of \u201crighteousness and strength.\u201d<sup>27</sup><i class="footnote">Mentioned in the preceding verse, and referring to the faithful fulfilment of the divine promise.</i> It is more correct to explain the verse thus : \u201cSurely in the Lord, alone is righteousness and strength,\u201d the words <span>\u05dc\u05d9 \u05d0\u05de\u05e8</span> are a relative sentence signifying \u201cwho spoke unto me.\u201d <span>\u05e2\u05d3\u05d9\u05d5</span> <i>To Him.</i> Comp. Am. iv. 6.'],
  [u'<i>In the Lord.</i> In faithfully believing in the Lord.']],
 [[u'<i>Bel.</i> The idol of the Babylonians; the same is the case with \u201cNebo.\u201d The latter is explained by some to signify \u201cthe sun.\u201d <span>\u05e7\u05d5\u05e8\u05e1</span> It is connected with <span>\u05e7\u05e8\u05e1\u05d9\u05dd</span> \u201ctaches\u201d (Ex. xxvi. 11); its meaning is well known. <i>Upon the beasts and upon the cattle,</i> upon which man is carried. This sentence is therefore followed by the words <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd \u05e2\u05de\u05d5\u05e1\u05d5\u05ea \u05de\u05e9\u05d0 \u05dc\u05e2\u05d9\u05e4\u05d4</span> \u201cthe beasts which carry you<sup>1</sup><i class="footnote">A. V., \u201cYour carriages.\u201d <span>\u05e0\u05e9\u05d0\u05ea\u05d9\u05db\u05dd</span> is explained by I. E. in an active sense, although it is in fact participle passive Kal of <span>\u05e0\u05e9\u05d0</span>.</i> were heavy loaden; you are a burden to the weary beast.\u201d <span>\u05e2\u05d9\u05e4\u05d4</span> is an adjective, and refers to the beast that carries the burden.'],
  [u'<i>They bow down.</i> The beasts that carry the idols, bow down. <i>The burden.</i> Their idols. <span>\u05e0\u05e4\u05e9\u05dd</span> <i>Their souls,</i><sup>2</sup><i class="footnote">A. V., \u201cThemselves.\u201d</i> that is, the persons carried by the beasts, <i>are gone into captivity.</i> They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,<sup>3</sup><i class="footnote">That is all idols worshipped in Babylon besides Bel and Nebo.</i> stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity.'],
  [u'<i>Which are borne by me,</i> etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites. <i>From the belly,</i> that is, since the day they were born.'],
  [u'<i>And even to old age,</i> etc. This is a figurative expression; it means \u201csince the day they had become the people of the Lord for ever.\u201d <i>I have made</i> the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. <i>And I will carry and deliver</i> the Israelites; while the idols \u201ccannot deliver the burden.\u201d'],
  [u'<i>And make me equal,</i> that we two should be similar.\u2014This verse is addressed to the idolaters.'],
  [u'<span>\u05d4\u05d5\u05dc\u05d9\u05dd</span> <i>They lavish gold,</i> etc. Many compare this word with <span>\u05d0\u05d6\u05dc</span> \u201cis spent\u201d<sup>3a</sup><i class="footnote">Literally: \u201cis gone.\u201d The literal translation of <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> accordingly is: \u201cthat cause to go,\u201d that is, \u201cthat spend.\u201d I. E. properly objects that <span>\u05d5\u05dc\u05d9\u05dd</span>, if participle Kal of <span>\u05d0\u05d5\u05dc</span>, has a neuter sense, \u201cthey that go.\u201d</i> (1 Sam. ix. 7), and assume here the elision of the first radical (\u05d0) ; but it is in fact hap. leg.; for <span>\u05d0\u05d6\u05dc</span> is intransitive. <span>\u05d4\u05d6\u05dc\u05d9\u05dd</span> means \u201cwho give.\u201d <span>\u05de\u05db\u05d9\u05e1</span> <i>Out of the bag.</i> \u201cThe bag\u201d is a part of the balance; comp. <span>\u05d1\u05db\u05d9\u05e1\u05da</span> \u201cin thy bag\u201d (Deut. xxv. 13). The succeeding <span>\u05d1\u05e7\u05e0\u05d4</span> has a similar meaning; it is hap. leg.'],
  [u'<span>\u05ea\u05d7\u05ea\u05d9\u05d5</span> <i>In his place.</i> <span>\u05dc\u05d0 \u05d9\u05de\u05d9\u05e9</span> <i>It shall not move itself.</i><sup>4</sup><i class="footnote">A. V. \u201cShall he not remove.\u201d</i> <span>\u05d9\u05de\u05d9\u05e9</span> is a transitive verb.<sup>4a</sup><i class="footnote">Or, more properly, reflective.</i> It may also be explained to be a neuter verb meaning \u201cit shall move,\u201d but the former explanation is better. The word <span>\u05d9\u05e6\u05e2\u05e7</span> \u201cOne shall cry\u201d is to be repeated after <span>\u05d5\u05de\u05e6\u05e8\u05ea\u05d5</span> \u201cand out of his trouble.\u201d'],
  [u'<span>\u05d5\u05d4\u05ea\u05d0\u05e9\u05e9\u05d5</span> According to some \u201cAnd be founded ;\u201d comp. <span>\u05d0\u05e9\u05d9\u05d5\u05ea\u05d9\u05d4</span> \u201cher foundations\u201d (Jer. 1. 15) and <span>\u05d0\u05d5\u05e9\u05d9\u05d0</span> \u201cwalls\u201d (Ezr. iv. 12). R. Hai deriving it from <span>\u05d0\u05e9</span> \u201cfire\u201d explains <span>\u05d5\u05d4\u05ea\u05d0\u05d5\u05e9\u05e9\u05d5</span> \u201cbe burnt.\u201d R. Saadiah derives it also from <span>\u05d0\u05b5\u05e9\u05c1</span>, but explains it: \u201cbe flamed;\u201d comp. \u201cthis word was in mine heart as a burning fire\u201d (Jer. xx. 9).<sup>5</sup><i class="footnote">The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from <span>\u05d0\u05e9</span> \u201cfire\u201d in its literal sense, as a destructive element, the other from <span>\u05d0\u05e9</span> \u201cfire\u201d in a figurative sense, as the incentive to actions.</i> <i>Bring again to mind</i> this thing.<sup>5a</sup><i class="footnote">I. E. supplies <span>\u05d5\u05d0\u05ea</span> mentioned in the first sentence. \u201cThis thing\u201d refers to the nature of the idols described in the preceding verses.</i>'],
  [u'<span>\u05e8\u05d0\u05e9\u05d2\u05d5\u05ea</span> <i>The former things.</i> The things that have passed ; the word <span>\u05de\u05e2\u05d5\u05dc\u05dd</span> \u201cof old\u201d is therefore added.<sup>6</sup><i class="footnote">The literal translation of <span>\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea</span> is \u201cfirst things,\u201d and can be used to signify the first of the things to come as well as past events.</i> <i>I am God.</i> Thus you shall know that I alone am God.'],
  [u'<i>Declaring the end from the beginning,</i> that is, declaring the event before it happens; for who can annul my decree; \u201cmy counsel\u201d stands for ever, and I will do \u201call my pleasure.\u201d'],
  [u'<i>A ravenous bird.</i> Cyrus. He is called a bird, because he flew, as it were, to fulfil my will. <i>I have spoken</i> this decree. <span>\u05d0\u05d1\u05d9\u05d0\u05e0\u05d4</span> <i>I will also bring it to pass.</i> <span>\u05d9\u05e6\u05e8\u05ea\u05d9\u05d4</span> <i>I have formed it</i><sup>7</sup><i class="footnote">A. V., \u201cI have purposed it.\u201d</i> by a heavenly decree, <i>I will also do it</i> on earth.'],
  [u'<i>Stouthearted,</i> that do not believe in the word of the Lord, but are hardened in their hearts.'],
  [u'<i>I bring near my righteousness,</i> to show it, and therefore \u201cIt shall not be,\u201d etc. <span>\u05dc\u05d0 \u05ea\u05d0\u05d7\u05e8</span> <i>Shall not tarry.</i> Literally : \u201cshall not stay\u201d itself with me too long before coming, for <span>\u05ea\u05d0\u05d7\u05e8</span> is a transitive verb.<sup>8</sup><i class="footnote"><span>\u05e2\u05e6\u05de\u05d4</span> \u201citself,\u201d the objective case being supplied.</i> It is a figurative expression.<sup>9</sup><i class="footnote">The words <span>\u05d3\u05e8\u05da \u05de\u05e9\u05dc</span> in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.</i> <span>\u05d5\u05e0\u05ea\u05ea\u05d9</span> \u201cAnd I will place\u201d is to be repeated before <span>\u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span>. The phrase <span>\u05ea\u05e4\u05d0\u05e8\u05ea\u05d9 \u05dc\u05d9\u05e9\u05e8\u05d0\u05dc</span> is therefore to be rendered thus : \u201cAnd I will place my glory in Israel.\u201d It may also be explained thus : \u201cto Israel, who is my glory;\u201d comp. \u201cin whom I will be glorified\u201d (xlix. 3); the latter explanation is the better.']],
 [[u'<i>Virgin.</i> Babylon is like a virgin, that has not yet been deflowered.<sup>1</sup><i class="footnote">That is, for a long period; but strictly speaking, Babylon had been conquered before by the Assyrians. See Niebuhr, Gesch. As. and B. p. 179.</i> <span>\u05d1\u05ea</span> <i>Daughter.</i> It is here figuratively used for \u201cpeople.\u201d<sup>2</sup><i class="footnote">It is strange that I. E. here explains the expression \u201cdaughter,\u201d after having many times passed it over in silence (i. 8; x. 32; xvi. 1; xxii. 4 ; xxiii. 10, etc.); even the very same phrase <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> (xxiii. 12; xxxvii. 22), did not elicit any remark or explanation. The object of his remark here, is probably not only to explain the figurative use of the word <span>\u05d1\u05ea</span> \u201cdaughter\u201d <span>\u05e7\u05d4\u05dc\u05ea\u2550</span> \u201ccongregation\u201d or \u201cpeople,\u201d but also the meaning of the construct state of the two nouns <span>\u05d1\u05ea\u05d5\u05dc\u05ea \u05d1\u05ea</span> \u201cthe virgin of the daughter of,\u201d while other authorities render them \u201cthe virgin daughter of,\u201d explaining <span>\u05d1\u05ea\u05d5\u05dc\u05ea</span>, in spite of the form of the construct state, to be in apposition to <span>\u05d1\u05ea</span>. I. E. refers \u201cthe virgin\u201d to the capital and \u201cthe daughter\u201d to the whole country. Comp. his remark on Lam. i. 15. The Chald\xe6an translation renders these two words by <span>\u05de\u05dc\u05db\u05d5 \u05db\u05e0\u05e9\u05ea\u05d0</span> \u201cthe kingdom of the people.\u201d</i> <i>There is no throne</i> for thee any longer. <span>\u05e2\u05e0\u05d5\u05d2\u05d4</span> <i>Tender.</i> It is an adjective similar in form to <span>\u05d0\u05d3\u05d5\u05de\u05d4</span> \u201cred\u201d (Num. xix. 2).'],
  [u'<i>Take the millstones,</i> etc., as handmaids do; for thou wilt go into captivity. <i>Meal.</i> This is a prolepsis. Comp. \u201cAnd stripped the naked of their clothing\u201d (Job xxii. 6). <span>\u05e6\u05de\u05ea\u05da</span> <i>Thy crown.</i><sup>3</sup><i class="footnote">A. V., \u201cThy crown.\u201d</i> The hair upon the head. <span>\u05e9\u05d5\u05d1\u05dc</span> <i>Locks.</i><sup>4</sup><i class="footnote">A. V., \u201cThe leg.\u201d</i> The hair that hangs down over the cheeks. R. Moses Hakkohen compares <span>\u05e9\u05d5\u05d1\u05dc</span> with <span>\u05e9\u05d1\u05dc\u05ea</span> \u201cthe channel of the river\u201d (xxvii. 12),<sup>5</sup><i class="footnote">The comparison between the locks of hair and the river is probably made with regard to the similarity in their winding form.</i> but I consider it as hap. leg., and its meaning can only be found from the context, without being supported by any. parallel passage. <i>Pass over the rivers,</i> in order to grind.'],
  [u'<span>\u05ea\u05d2\u05dc</span> <i>Shall be uncovered.</i> It is Niphal of <span>\u05d5\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> .\u05d2\u05dc\u05d4 <i>And I shall not accept the intercession of any man.</i><sup>6</sup><i class="footnote">A. V., \u201cAnd I will not meet thee as a man.\u201d</i> <span>\u05e4\u05d2\u05e2</span> means \u201cto entreat;\u201d comp. <span>\u05d0\u05dc \u05ea\u05e4\u05d2\u05e2\u05d9 \u05d1\u05d9</span> \u201centreat me not\u201d (Ruth i. 16); when <span>\u05e4\u05d2\u05e2</span> is constructed with the preposition \u05d1, then the noun, to which the \u05d1 is prefixed, is the object to the verb.<sup>7</sup><i class="footnote">I. E. thus distinguishes between <span>\u05e4\u05d2\u05e2</span> governing the accusative, and <span>\u05e4\u05d2\u05e2</span> being followed by the preposition \u05d1; the former has the meaning \u201cto accept the prayer of\u201d or \u201cto be entreated by,\u201d the latter: \u201cto entreat.\u201d In the former case the noun governed by the verb <span>\u05e4\u05d2\u05e2</span> is in reality <span>\u05d4\u05e4\u05d5\u05e2\u05dc</span>, the one that acts (that entreats), in the other case <span>\u05d4\u05e4\u05e2\u05d5\u05dc</span> the object.</i> Some render the meaning of this sentence in the following way: \u201cI shall not take vengeance on thee, and I shall not meet a man\u201d (comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2\u05d5</span> \u201cand they met,\u201d Ex. v. 20) sc. standing in my way, or telling me not to do it, or \u201cI shall not meet a man, whom 1 should not cause joy by this.\u201d<sup>8</sup><i class="footnote">It can hardly be seen, how the reader could supply from the context, or from the signification of the verb <span>\u05e4\u05d2\u05e2</span> \u201cto meet,\u201d the relative sentence \u201cwhom I should not cause joy by this,\u201d and it is very improbable that the prophet, if he had this sentence in his mind, should have dropped it, leaving it to the sagacity of the reader or hearer to supply it.</i>'],
  [u'<i>Our redeemer,</i> etc. Then the Israelites will say, \u201cthis is our redeemer,\u201d etc.'],
  [u'<span>\u05d9\u05e7\u05e8\u05d0\u05d5 \u05dc\u05da</span> <i>Thou shalt be called.</i> Lit. \u201cThey, the people, will call thee.\u201d Comp. Num. xxvi. 59; there are many other instances like it.<sup>9</sup><i class="footnote">Comp. I. E. on ii. 4 and note 5.</i>'],
  [u'<i>I was wroth,</i> etc. When I was angry with my people, thou didst not show mercy to them, etc. The \u201cancient\u201d is especially mentioned because of the failure of his strength and because of the regard due to him.'],
  [u'<i>And thou saidst,</i> in thy heart, etc.; but thou ought to have taken to thy heart <i>These things,</i> which I have done for my people. <i>Neither didst thou remember the latter end of it.</i> That is, the latter end of the pride; or \u201cthou didst not remember what the future of my peculiar people was to be, when I was angry with them.\u201d<sup>10</sup><i class="footnote">The question is, to which noun does the pronoun <span>\u2013\u05b8\u05d4\u05bc</span> \u201cits\u201d in <span>\u05d0\u05d7\u05e8\u05d9\u05ea\u05d4</span> refer, since there is no such noun directly preceding. According to I. E. it may refer either to the noun \u201cpride\u201d which is the true character of the words \u201cI shall be a mistress for ever,\u201d and can be substituted for them, whenever reference is made to them; or to a word like <span>\u05e0\u05d7\u05dc\u05ea\u05d9</span> \u201cmy inheritance\u201d (ver. 6), which might easily be supplied from the preceding verse, as well as from the phrase \u201cI shall be a mistress for ever,\u201d viz., of Israel, the inheritance of the Lord.</i>'],
  [u'<span>\u05e2\u05d3\u05d9\u05e0\u05d4</span> <i>Given to pleasures.</i> It is an adjective; <span>\u05e2\u05d3\u05e0\u05d4</span> \u201cpleasure\u201d (Gen. xviii. 12) is of the same root. <span>\u05d0\u05e4\u05e1\u2550\u05d0\u05e4\u05e1\u05d9</span> <i>None,</i><sup>11</sup><i class="footnote">A. V., \u201cNone beside me.\u201d</i> The \u05d9 is paragogic;<sup>11a</sup><i class="footnote">Comp. I. E. on lii. 10, and Notes 11, 12 and 13. According to I. E. <span>\u05d0\u05e4\u05e1</span> signifies either the negatives \u201cnot\u201d or \u201cnone\u201d or the preposition \u201cbeside;\u201d in the former case <span>\u05d0\u05e4\u05e1 \u2550 \u05d0\u05e4\u05e1\u05d9</span>; in the latter <span>\u05d0\u05e4\u05e1\u05d9</span> means \u201cbeside me;\u201d but it does not signify both simultaneously: \u201cnone beside me.\u201d Since the context of the verse demands the negation; I. E. here gives the preference to the former.</i> comp. <span>\u05de\u05df\u2550\u05de\u05e0\u05d9</span> \u201cfrom\u201d (Judg. v. 14). <i>A widow.</i> The king of the country is metaphorically called \u201cthe husband.\u201d<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> <span>\u05e9\u05dc\u05db</span> <i>The loss of children.</i> It is a noun similar in form to <span>\u05db\u05e4\u05e8</span> \u201choar-frost\u201d (Ex. xvi. 14); <span>\u05e9\u05e4\u05d8</span> \u201cjudgment\u201d (2 Chr. xx. 9).'],
  [u'<i>These two.</i> The loss of the kingdom and the death of the children. <span>\u05db\u05ea\u05de\u05dd</span> <i>In their perfection.</i> When the evils<sup>12</sup><i class="footnote">It is not clear whether I. E. meant by \u201cthe evils\u201d the threatened punishment of \u201cthe loss of children and widowhood\u201d or the sins of Babylon mentioned vers. 6, sqq. In the former case I. E. would probably have said \u201cthese evils\u201d (<span>\u05d4\u05e8\u05e2\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4</span>); in the other case it is rather at variance with the words, <span>\u05d5\u05db\u05dc \u05d6\u05d4 \u05d1\u05e2\u05d1\u05d5\u05e8</span>, \u201cAll these evils came over thee for,\u201d since the cause of the threatened evils is stated already by the word <span>\u05db\u05ea\u05de\u05dd</span> \u201cwhen they were complete.\u201d</i> were complete. <span>\u05ea\u05de\u05dd</span> is an infinitive.<sup>13</sup><i class="footnote">It is the infinitive of <span>\u05ea\u05de\u05e1</span> with the pronominal suffix <span>\u2013\u05dd</span> \u201ctheir.\u201d</i>\u2014All these evils came over thee \u201cfor the multitude of thy sorceries,\u201d etc.'],
  [u'<i>And thy knowledge.</i> The prophet here alludes to that rationalism which denies the existence of God. <span>\u05e8\u05d5\u05b9\u05d0\u05c7\u05d2\u05c5\u05d9</span> <i>Seeth me.</i> The \u05d0 has Kamez, because it is a guttural letter.<sup>14</sup><i class="footnote">See I. E. on xli. 25 and note 31.</i> <i>Thy wisdom.</i> That which was wisdom in thy imagination. <span>\u05e9\u05d5\u05d1\u05d1\u05ea\u05da</span> <i>Hath perverted thee,</i> has made thee obstinate, that thou art not inclined to return from thy evil way. <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> <i>And none.</i> It has here the same meaning as above (ver. 8). <i>I am, and none else beside me,</i> I am wise, and there is none as wise as I am.'],
  [u'<span>\u05d9\u05d5\u05dd \u05e8\u05e2\u05d4\u2550\u05e8\u05e2\u05d4</span> A day of evil.<sup>15</sup><i class="footnote">A. V., \u201cEvil.\u201d I. E. supplies <span>\u05d9\u05d5\u05dd</span> \u201cthe day of\u201d because of the masculine form of the verb <span>\u05d5\u05d1\u05d0</span>.</i> <span>\u05dc\u05d0 \u05ea\u05d3\u05e2\u05d9 \u05e9\u05d7\u05e8\u05d4</span> <i>Thou shalt not know its light.</i><sup>16</sup><i class="footnote">A. V., \u201cFrom whence it riseth.\u201d</i> It will be like a night, which is not relieved by daylight; <span>\u05e9\u05d7\u05e8</span> means \u201clight.\u201d <span>\u05d4\u05c2\u05d5\u05c7\u05d4</span> <i>Mischief.</i> It is derived from <span>\u05d4\u05d5\u05d4</span> \u201cto become;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4 \u05d4\u05d5\u05d4</span> \u201cthat thou mayest become\u201d (Neh. vi. 6);<sup>17</sup><i class="footnote">A. V., \u201cThat thou mayest be.\u201d Although the root <span>\u05d4\u05d5\u05d4</span> has the general meaning \u201cto become,\u201d both in the good sense and in the evil, the noun <span>\u05d4\u05d5\u05d4</span> may still be said to be derived from the same root, and to be used only in the bad sense.</i> it signifies an evil that comes suddenly; of the same root is <span>\u05d5\u05d4\u05d5\u05ea\u05d9</span> \u201cand my calamity (Job vi. 2). <span>\u05db\u05e4\u05e8\u05d4</span> \u201cTo put it off by ransom;\u201d comp. <span>\u05db\u05e4\u05e8</span> \u201cransom\u201d (Ex. xxx. 12); or \u201cto annul it;\u201d comp. <span>\u05d9\u05db\u05e4\u05e8\u05e0\u05d4</span> \u201cwill remove it\u201d<sup>18</sup><i class="footnote">A. V., \u201cWill pacify it.\u201d</i> (Prov. xvi. 14). <span>\u05e9\u05d5\u05d0\u05d4</span> Desolation.'],
  [u'<span>\u05e0\u05d0</span> Now.<sup>19</sup><i class="footnote">See I. E. on v. 1 and note 1.</i> <span>\u05d1\u05d7\u05d1\u05e8\u05d9\u05da</span> <i>With thine enchantments.</i> It is a plural noun, of the same root as <span>\u05d5\u05d7\u05d1\u05e8 \u05d7\u05d1\u05e8</span> \u201cor a charmer\u201d (Deut. xviii. 11). <span>\u05d4\u05d5\u05e2\u05d9\u05dc</span> <i>To profit.</i> It is Infinitive. <span>\u05ea\u05e2\u05e8\u05d5\u05e6\u05d9</span> <i>Thou mayest prevail.</i> Comp. <span>\u05e2\u05e8\u05d9\u05e5</span> \u201cstrong\u201d (xxix. 20).'],
  [u'<span>\u05e2\u05b2\u05e6\u05c7\u05ea\u05c7\u05d9\u05c5\u05da\u05b0</span> <i>Thy counsels.</i> It is an irregular form, a combination of the singular and plural; comp. <span>\u05de\u05b2\u05db\u05c2\u05bc\u05ea\u05b0\u05da\u05b0</span> \u201cthy plagues\u201d (Deut. xxviii. 59), which shows the same peculiarity in the opposite order.<sup>20</sup><i class="footnote">The possessive pronoun of the second person feminine is <span>\u2013\u05b5\u05da\u05b0</span> or <span>\u2013\u05b7\u05d9\u05c5\u05da\u05b0</span> the former, if connected with a noun in the singular, the other, if connected with a noun in the plural; the regular forms for the two words are accordingly <span>\u05e2\u05b2\u05e6\u05b8\u05ea\u05b5\u05da\u05b0</span> \u201cthy counsel,\u201d or <span>\u05e2\u05b2\u05e6\u05d5\u05b9\u05ea\u05b7\u05d9\u05c5\u05da\u05b0</span> \u201cthy counsels;\u201d <span>\u05de\u05b7\u05db\u05bc\u05b0\u05ea\u05b5\u05da\u05b0</span> \u201cthy plague,\u201d or <span>\u05de\u05b7\u05db\u05bc\u05d5\u05b9\u05ea\u05b7\u05d9\u05b4\u05da\u05b0</span> \u201cthy plagues.\u201d</i> <span>\u05d4\u05d1\u05e8\u05d9 \u05e9\u05de\u05d9\u05dd</span> <i>Astrologers.</i> Some derive <span>\u05d4\u05d1\u05e8\u05d9</span> from <span>\u05d1\u05e8\u05e8</span> \u201cto be clear,\u201d because the astrologers cannot know the exact time unless the heaven be clear and cloudless. This is far-fetched ; besides, the \u05d4 is radical, and the word is in form<sup>21</sup><i class="footnote">That is in respect to letters and vowels. Although this is not yet sufficient to establish the identity of two forms, in this case it is sufficient, since the radical and preformative letters can in both words be easily distinguished and found as corresponding to each other.</i> similar to <span>\u05e9\u05de\u05e8\u05d9</span> \u201cwatchmen of\u201d (Song v. 7). <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> <i>The monthly prognosticators.</i> This is their wisdom; they look to the stars for the knowledge of changes in the weather, and of events concerning the countries, only at the time of the conjunction of the planets, which is the source of their wisdom, and is here indicated by the word <span>\u05de\u05d0\u05e9\u05e8 \u05d9\u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05da <sup>22</sup><i class="footnote">According to this explanation the literal translation of <span>\u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span> is \u201cat each new revolution of the stars.\u201d</i>.\u05dc\u05d7\u05e8\u05e9\u05d9\u05dd</span> <i>From these things that shall come upon thee.</i> This phrase is not to be joined with <span>\u05de\u05d5\u05d3\u05d9\u05e2\u05d9\u05dd \u05dc\u05d7\u05d3\u05e9\u05d9\u05dd</span>, but with <span>\u05d5\u05d9\u05d5\u05e9\u05e2\u05d5\u05da</span> \u201cand save thee,\u201d though distant from it; comp. <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d0\u05e9\u05d3 \u05e2\u05d1\u05d3\u05d5 \u05e9\u05dd \u05d4\u05d2\u05d5\u05d9\u05dd \u05d0\u05e9\u05e8 \u05d0\u05ea\u05dd \u05d9\u05d7\u05e1\u05d9\u05dd \u05d0\u05d5\u05ea\u05dd</span> \u201cwherein the nations which ye shall possess, served their gods\u201c<sup>23</sup><i class="footnote">The words <span>\u05d0\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd</span> are not governed by the nearer <span>\u05d9\u05e8\u05e9\u05d9\u05dd</span>, but by the more remote \u05e2\u05d1\u05d3\u05d5.</i> (Deut. xii. 2).'],
  [u'<i>Fire.</i> The host of the enemy. Comp., \u201cThere is a fire gone out of Heshbon\u201d (Num. xxi. 28). <span>\u05dc\u05d7\u05de\u05dd</span> <i>To warm at.</i> It is infinitive of a verb <span>(\u05d7\u05de\u05dd) \u05e2\u05f4\u05e2</span>, written in full, and similar in form<sup>24</sup><i class="footnote">The Pathah under \u05dc in <span>\u05dc\u05b7\u05d7\u05de\u05dd</span> instead of Hirek as in <span>\u05dc\u05b4\u05e9\u05db\u05d1</span> is easily explained by the guttural letter by which the \u05dc is followed; but not so regular is the change of Pathah in the second syllable into Kamez; and a remark of I. E. on this point might have been expected, if he had had the reading <span>\u05dc\u05d7\u05de\u05b8\u05dd</span>; and not rather <span>\u05dc\u05d7\u05de\u05b7\u05dd</span>.</i> to <span>\u05dc\u05e9\u05db\u05d1</span> \u201cto lie\u201d (Gen. xxxiv. 7).\u2014The meaning of the whole sentence is: they will perish and no remnant will be left of them.'],
  [u'<i>Thus were they,</i> those wise men. <i>With whom thou hast laboured.</i> To whom thou hast given money. <i>Even thy merchants,</i> which were not from thy land, but had been thy friends.\u2014When thy fall cometh, they all forsake thee.']],
 [[u'<i>Out of the waters of Judah.</i> That is, out of the seed of Judah. Comp. \u201cThe fountains of Jacob\u201d (Deut. xxxiii. 28). <i>Not in truth.</i> They utter with their lips that they are God\u2019s people, but do not think so in their hearts nor show it in their deeds.'],
  [u'For they call themselves of the holy city, namely \u201cchildren of Zion.\u201d And stay themselves upon the God of Israel with their lips.'],
  [u'<i>I have declared,</i> etc. God will say to the unbelievers, \u201cHave I not often foretold you coming events before they happened\u201d <span>(\u05e8\u05d0\u05e9\u05e0\u05d5\u05ea)</span>?<span><sup>1</sup><i class="footnote">Comp. I. E. on xlvi. 9 and note 6, and on xli. 27 and note 35.</i></span> The past tense is therefore used : \u201cand they came to pass.\u201d'],
  [u'<span>\u05de\u05d3\u05e2\u05ea\u05d9</span> <i>I know.</i><sup>2</sup><i class="footnote">A. V,, \u201cBecause I knew.\u201d The literal translation according to I. E. is: \u201cIt is by my knowledge.\u201d</i> As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. <i>And thy neck is of iron.</i> Thou dost not depart from thy way, as if thy neck were of iron. <i>And thy brow brass.</i> And thou dost not blush, as if thy forehead were brass.'],
  [u'<i>I have even from the beginning,</i> etc. This is the explanation;<sup>3</sup><i class="footnote">Of the connection between the divine predictions (ver. 3) and Israel\u2019s obstinacy (ver. 4).</i> I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, <i>Hath commanded them.</i> It is the same expression as used of the Almighty (xlv. 12).'],
  [u'Thou hast heard, see all this. What thou hast heard, all has come. And will not ye declare that this is the case? Behold, I have shewed thee new things from this time, even hidden things, that are kept (<span><sup>4</sup><i class="footnote">The word <span>\u05db\u05de\u05d5</span> \u201ccomp.\u201d seems to have been omitted in the Hebrew text.</i>\u05d1\u05e6\u05d5\u05e8\u05d5\u05ea\u2550\u05e0\u05e6\u05d5\u05e8\u05d5\u05ea</span>) with the Omniscient alone.'],
  [u'<span>\u05e0\u05d1\u05e8\u05d0\u05d5</span> They are decreed.<sup>5</sup><i class="footnote">A. V., \u201cThey are created.\u201d Comp. I. E. on xl. 28, note 61.</i> <i>And before the day,</i> on which I told you. <span>\u05d5\u05dc\u05d0 \u05e9\u05de\u05e2\u05ea\u05dd</span> <i>Thou heardest them not.</i><sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> The \u05d5 introduces the principal sentence, as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\naIuc9CDFQw3nOc8UAD3P70pQejSlKD//2Q==\n"> in Arabic; comp. <span>\u05d0\u05d1\u05e8\u05d4\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05dc\u05d9\u05e9\u05d9 \u05d5\u05d9\u05e9\u05d0</span> \u201cwhen the third day came, Abraham lifted up\u201d (Gen. xxii. 4).'],
  [u'<i>Yea, thou knowest not,</i> etc., <i>I knew,</i> etc. That is, \u201cI know it for certain, that thou hast not heard of it,\u201d<sup>6</sup><i class="footnote">I. E. here explains the words \u201cYea, thou hast not heard,\u201d etc., as a repetition of \u201cThou heardest them not\u201d of the preceding verse for the sake of</i> or \u201cI knew it,<sup>7</sup><i class="footnote">According to this explanation the words \u201cI knew it\u201d are understood; and the past tenses <span>\u05d9\u05d3\u05e2\u05ea \u05e9\u05de\u05e2\u05ea</span>, are here used instead of the future.</i> that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words.\u201d <i>From the womb.</i> I knew thee<sup>7a</sup><i class="footnote">The accents are against this explanation; they join <span>\u05de\u05d1\u05d8\u05df</span> with <span>\u05d5\u05e4\u05e9\u05e2</span>; \u2018And one that transgresseth from the womb,\u201d that is a sinner from his earliest youth; while according to I. E. <span>\u05de\u05d1\u05d8\u05df</span> is joined with <span>\u05e7\u05e8\u05d0 \u05dc\u05da</span> : \u201cThou art called from thy birth a sinner.\u201d</i> since thou camest to existence. In the opposite sense<sup>8</sup><i class="footnote">That is, in a good sense.</i> this expression is used in Jer. i. 5: \u201cBefore I formed thee in the belly, I knew thee.\u201d <i>And thou wast called a transgressor from the womb.</i> This refers to the decrees of the Almighty.<sup>9</sup><i class="footnote">Which fix the destinies of man before he is born.</i> I shall fully explain this subject in my commentary on the book of Jeremiah.<sup>10</sup><i class="footnote">I. E. alludes here to the contradiction that seems to be implied in the fact, that on the one side the destinies of man are settled before his birth, and on the other side, free-will is conceded to him ; as here the one has been appointed to be a prophet, the other a sinner. I. E. promises to explain it fully in his commentary on Jeremiah, which seems either to have never been written, or if written, not to be known.</i> <span>\u05e4\u05ea\u05d7\u05d4</span> <i>Hath opened</i><sup>11</sup><i class="footnote">A. V., \u201cThine ear was not opened.\u201d</i> itself; it is an elliptical expression.'],
  [u'<i>For My name\u2019s sake,</i> Israel is called the people of the Lord. <span>\u05d0\u05d7\u05d8\u05dd</span> <i>Wrath,</i><sup>12</sup><i class="footnote">A. V., \u201cWill I defer mine anger.\u201d</i> It is hap. leg.; comp. <span>\u05d0\u05e3\u2550\u05d7\u05d8\u05dd</span> \u201cnose\u201d in Rabbinical Literature. Supply <span>\u05d0\u05d0\u05e8\u05d9\u05da</span> before <span>\u05d0\u05d7\u05d8\u05dd</span> : \u201cI will defer my wrath;\u201d also <span>\u05dc\u05de\u05e2\u05df</span> \u201cfor the sake of\u201d is to be repeated before <span>\u05ea\u05d4\u05dc\u05ea\u05d9</span> : \u201cand for the sake of my praise.\u201d'],
  [u'<i>I have refined thee,</i> by the exile. <span>\u05d1\u05de\u05e6\u05e8\u05e3 \u05db\u05e1\u05e3\u2550\u05d1\u05db\u05dd\u05e3</span> <i>In the silver refinery,</i><sup>13</sup><i class="footnote">A.V., \u201cWith silver.\u201d</i> \u201cI have refined thee, by taking away the dross, that is, the wicked.\u201d <span>\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> <i>I have chosen for thee,</i><sup>14</sup><i class="footnote">A. V., \u201cI have chosen thee.\u201d According to I. E. we have to supply the infinitive \u201cto be tried.\u201d</i> Some say that <span>\u05d1\u05d7\u05e0\u05ea\u05d9\u05da\u2550\u05d1\u05d7\u05e8\u05ea\u05d9\u05da</span> \u201cI have tried thee;\u201d in that sense the word is hap. leg.<sup>15</sup><i class="footnote">As to <span>\u05d1\u05d7\u05df \u2550 \u05d1\u05d7\u05e8</span> \u201cto try,\u201d comp. <span>\u05ea\u05ea\u05d1\u05d7\u05e8\u05d5\u05df</span> in the Targum corresponding with the Hebrew, <span>\u05ea\u05d1\u05d7\u05e0\u05d5</span>, \u201cye shall be proved\u201d (Gen. xlii. 15, 16).</i> I take it in its usual meaning, \u201cI have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.\u201d'],
  [u'<span>\u05d9\u05d7\u05dc</span> <i>Should be polluted.</i> It is the Niphal of a verb <span>(\u05d7\u05dc\u05dc) \u05e2\u05f4\u05e2</span>; as to the use of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and third person in <span>\u05d9\u05d7\u05dc</span>, comp. <span>\u05d5\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cand I was left\u201d (Ez. ix. 8); <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> \u201cbehold, I will add\u201d (xxxviii. 5).<sup>16</sup><i class="footnote">I. E. supplies the personal pronoun <span>\u05d0\u05e0\u05d9</span> before <span>\u05d9\u05d7\u05dc</span>, from the pronominal suffix of the first person in <span>\u05dc\u05de\u05e2\u05e0\u05d9</span> and compares then the construction with <span>\u05e0\u05e9\u05d0\u05e8 \u05d0\u05e0\u05d9</span> \u201cI am left\u201d <small>(Ez.</small> ix. 8) and <span>\u05d4\u05e0\u05e0\u05d9 \u05d9\u05d5\u05e1\u05d9\u05e3</span> (xxxviii. 5). In all these cases the personal pronoun of the first person is connected as the subject with a verb in the third person singular. Comp. xxxviii. 5 and I. E. on xxix. 14, Note 22.</i>'],
  [u'<span>\u05de\u05e7\u05e8\u05d0\u05d9</span> <i>Called by me</i>.<sup>17</sup><i class="footnote">A. V., \u201cMy called.\u201d</i> They are called the children of God. You ought to believe that God is the first and last; this would be a true belief, for \u201cmy hand,\u201d etc.'],
  [u'<span>\u05d9\u05d3\u05d9</span> <i>Mine hand.</i> My left hand.<sup>18</sup><i class="footnote">From the word <span>\u05d9\u05de\u05d9\u05e0\u05d9</span> \u201cMy right hand,\u201d which follows in the second sentence of the verse, I. E. probably inferred that the general term <span>\u05d9\u05d3\u05d9</span> is here used for <span>\u05e9\u05de\u05d0\u05dc\u05d9</span> \u201cMy left hand.\u201d</i> It is a figurative expression; \u201cthe right hand\u201d is used in connection with the heavens, because they are higher in rank than the earth. <span>\u05d0\u05e3</span> has in this verse the same meaning as <span>\u05db\u05d9</span> \u201cfor.\u201d\u2014\u201cIt is true that I am the first and last, because I created every thing.\u201d <span>\u05d8\u05e4\u05d7\u05d4</span> <i>Hath put round,</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i><sup>19</sup><i class="footnote">A. V., \u201cHath spanned.\u201d According to I. E. <span>\u05d8\u05e4\u05d7</span> means \u201cto put round;\u201d but although he appears to reject here the derivation from <span>\u05d8\u05b6\u05e4\u05b7\u05d7</span> \u201chand breadth,\u201d in his commentary on Lamentations ii. 20, he seems to adopt it.</i> Comp. <span>\u05d8\u05e4\u05d7\u05ea\u05d9</span> \u201cI have swaddled\u201d (Lam. ii. 22). Others explain it: \u201cHath measured with the handbreadth <span>\u05d9\u05e2\u05de\u05d3\u05d5 \u05d9\u05d7\u05d3\u05d9\u05d5 \u2014.(\u05d8\u05b6\u05e4\u05b7\u05d7)</span> <i>They stand up together.</i> From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.<sup>20</sup><i class="footnote">When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, \u201cI call unto them,\u201d that is, unto heaven and earth, they \u201cstood up together,\u201d that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi <i>ad locum.</i></i> The literal meaning, however, is: \u201cI have made them, and when I call them to do My will and desire they stand both before Me like servants;\u201d comp. <span>\u05dc\u05de\u05e9\u05e4\u05d8\u05d9\u05da \u05e2\u05de\u05d3\u05d5</span> \u201cthey stand up<sup>21</sup><i class="footnote">A. V., \u201cThey continue.\u201d This quotation is to show that the verb <span>\u05e2\u05de\u05d3</span> has also the meaning \u201cto stand as a servant,\u201d \u201cto attend.\u201d Comp. <span>\u05dc\u05e4\u05e0\u05d9\u05d5 \u05d0\u05e9\u05e8 \u05e2\u05de\u05d3\u05ea\u05d9</span> \u201cbefore whom I stand\u201d (1 Kings xvii. 1), that is, whose servant I am.</i> according to Thy ordinances\u201d (Ps. cxix. 91). For else<sup>22</sup><i class="footnote">That is, if the words \u201cI call unto them\u201d had not the meaning, \u201cI give commands to them, as to my servants,\u201d but were the description of their creation, identical with \u201cI commanded them to come into existence.\u201d</i> how should God call them, when not yet existing?'],
  [u'<i>These.</i> The coming events. <i>Hath loved him,</i> namely Cyrus. <i>His pleasure.</i> The pleasure of God. Cyrus will perform the will of God concerning Babylon, and show \u201cHis arm\u201d against the Chald\xe6ans. It is, however, also possible, that the possessive pronoun \u201chis\u201d (\u05d5) in \u201chis pleasure\u201d and \u201chis arm\u201d refers to Cyrus.'],
  [u'<i>I</i>, <i>even I</i>. The word \u201cI\u201d is repeated to express the idea: \u201cI who am always the same.\u201d <i>I have called him,</i> namely Cyrus.'],
  [u'<i>Come ye near unto me,</i> unto the prophet. <i>I have not spoken in secret from the beginning</i> of this plan and this divine decree. <i>From the time that it was, there was I</i>. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, \u201cThey are decreed now, and not from the beginning\u201d<sup>23</sup><i class="footnote">According to the Gaon, the words \u201cFrom the time that it was,\u201d refer to a very remote time, indicated in the phrase \u201cfrom the beginning,\u201d which precedes, <i>i.e.,</i> a time anterior to the birth of the prophet, and the pronoun \u201cI\u201d in the phrase, \u201cThere am I,\u201d to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, \u201cfrom the beginning,\u201d do not refer to a very remote time, but to a period within the lifetime of the prophet.</i> (ver. 7). The meaning of the sentence is the following: \u201cWhen this decree was made by God unto the angels,<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d0\u05dc\u05d4 \u05d4\u05de\u05dc\u05d0\u05db\u05d9\u05dd</span> \u201cthese angels,\u201d which cannot be properly connected with the words which precede, nor with those that follow. <span>\u05d0\u05dc\u05d4</span> is probably a corruption of <span>\u05d0\u05b6\u05dc</span> \u201cunto.\u201d The angels receive from the Almighty the power to act, with regard to a certain event, and this authorisation is called by I. E. \u201cThe decree of the Almighty.\u201d See his commentary on ix. 7, and note 13.</i> the representatives of the respective countries (comp. Dan. x. 20), I was also there.\u201d <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> <i>And His spirit,</i> that is His angel.\u201d<sup>25</sup><i class="footnote">God had sent me to proclaim the future events; and He sent His angel to verify the words of the prophet. It is however possible, that I. E. connects <span>\u05d5\u05e8\u05d5\u05d7\u05d5</span> with <span>\u05e9\u05dd \u05d0\u05e0\u05d9</span> ; \u201cThere was I and His angel.\u201d</i> The Gaon says, that <span>\u05d1\u05e8\u05d5\u05d7\u05d5\u2550\u05d5\u05e8\u05d5\u05d7\u05d5</span> \u201cby His spirit;\u201d comp. <span>\u05d3\u05e8\u05e9\u05d5 \u05d9\u05d9 \u05d5\u05e2\u05d6\u05d5</span> \u201cseek the Lord in His strength ;\u201d but there is no necessity to assume that.'],
  [u'<i>Thy redeemer,</i> etc. The words which follow are to announce the reward of those that listen to the words of the Lord.'],
  [u'<span>\u05dc\u05d5\u05d0</span> <i>Oh that.</i> The \u05d0 is paragogic; comp. <span>\u05d4\u05d4\u05dc\u05db\u05d5\u05d0</span> \u201cthat went\u201d (Jos. x. 24). <span>\u05d5\u05d9\u05d4\u05d9</span> <i>Then had been.</i> The \u05d5 has here the same meaning as <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n"> in Arabic.<sup>26</sup><i class="footnote">Comp. I. E. on ver. 7, and on xxviii. 18.</i> <i>Thy peace had been as a river,</i> that does not cease to flow. <i>And thy righteousness,</i> etc. And thy righteousness had been continuous \u201cas the waves of the sea.\u201d'],
  [u'<i>Thy seed.</i> The number of thy children. <span>\u05d1\u05d8\u05e0\u05da\u2550\u05de\u05e2\u05d9\u05da</span> Thy womb.<sup>27</sup><i class="footnote">A. V., \u201cThy bowels.\u201d</i> <span>\u05d1\u05de\u05e2\u05d5\u05ea\u05d9\u05d5</span> <i>As its bowels.</i> The possessive pronoun refers to the sea, the waves and sand of which have just been mentioned<sup>28</sup><i class="footnote">\u201cThe sand\u201d refers to \u201cthe sea,\u201d mentioned at the end of the preceding verse. Comp. Gen. xxxii. 13.</i> (ver. 18 and 19); by \u201cthe bowels of the sea\u201d the roe of the fish is meant. <i>His name.</i> The name of thy seed.'],
  [u'<i>Go ye forth,</i> etc. Now the prophet addresses those in exile. <i>Utter it,</i> etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion.'],
  [u'<span>\u05d5\u05dc\u05d0 \u05e6\u05de\u05d0\u05d5</span> <i>That they will not thirst</i><sup>29</sup><i class="footnote">A. V., \u201cAnd they thirsted not.\u201d</i> in the deserts, through which God will lead them. <i>Out of the rock.</i> Where no water had been before. <span>\u05d5\u05d9\u05d6\u05d1\u05d5</span> <i>And gushed out.</i> Comp. <span>\u05d6\u05d1</span> \u201crunning\u201d (Lev. xv. 2).'],
  [u'<i>There is no peace unto the wicked,</i> that is, \u201cunto the wicked of Israel,\u201d as some explain, or \u201cunto the Babylonians;\u201d for this blessing shall be for Israel alone, but there shall be no peace for the Babylonians.']],
 [[u'<i>Unto me,</i> that is \u201cunto the prophet.\u201d <i>From far.</i> That live far away; or \u201cthings that will happen in remote future.\u201d <i>Hath called me from the birth,</i> I shall explain this in the commentary on Jer. i. 2.<sup>1</sup><i class="footnote">Comp. c. xlviii. Note 10.</i>'],
  [u'<i>And He hath made my mouth like a sharp sword,</i> to speak elegantly; or, as was the case in his prophecies against Babylon, to speak sharply; and the meaning of the whole phrase is accordingly : Although God has made my mouth like a sharp sword against the Babylonians, neither the Babylonians nor the wicked men in Israel, could do any harm to me, because God \u201chath hid me in the shadow of His hand,\u201d which is to the prophet as the sheath to the sword; comp. \u201cin His quiver hath he hid me.\u201d <span>\u05d1\u05e8\u05d5\u05e8</span> <em>Polished</em>, when seen.<sup>2</sup><i class="footnote">I. E. adds <span>\u05e0\u05e8\u05d0\u05d4</span> \u201cseen,\u201d in order to show more clearly the similarity between the two figures. The prophet is compared with a sword which is sharp to inflict wounds, but is well protected by its sheath from receiving injury, and with an arrow, which is shining when let loose, but is at other times kept well in its quiver.</i>'],
  [u'<em>And said</em>. And God said. <span>\u05d9\u05e9\u05e8\u05d0\u05dc</span> <em>Israel</em>.<sup>3</sup><i class="footnote">A. V., \u201cO Israel.\u201d</i> That is, \u201cThou art an Israelite of whom I am proud;\u201d or \u201cThou art Israel,\u201d thou art estimated in mine eyes like all Israelites together. I prefer this latter explanation.'],
  [u'<em>Then I said</em>. Then I, the prophet, said. <em>I said</em> to myself, <em>I have laboured in vain</em>. I have troubled myself in vain to rebuke Israel; they do not hearken. <em>My judgment is with God</em>. He will reward me for my trouble. <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d9</span> <em>And my wages</em>.<sup>4</sup><i class="footnote">A. V., \u201cAnd my work.\u201d</i> Comp. <span>\u05e9\u05d1\u05d9\u05e8 \u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages of one that is hired\u201d (Lev. xix. 13).'],
  [u'<em>That formed me</em>, etc. God formed me, that I should rebuke Israel, till they returned to Him. <span>\u05dc\u05d0</span> <em>Unto him</em>.<sup>5</sup><i class="footnote">A. V., \u201cNot.\u201d</i> The original reading is <span>\u05dc\u05d5</span> \u201cunto him,\u201d as the Masorah recommends; comp. Ps. c. 5; there are some more instances of the same kind. According to the Gaon, the meaning of <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> is: \u201cWill not die;\u201d he generally explains both the Keri and the Ketib;<sup>5a</sup><i class="footnote">Comp. c. ix. Note 2.</i> but what I said, is nevertheless right, and <span>\u05dc\u05d0</span> of the text is the same as <span>\u05dc\u05d5</span>, as the Grammarian R. Jehudah explained.<sup>6</sup><i class="footnote">The quiescent letter after Holem (\u014d) which is also called mater lectionis, is generally <span>\u05d5</span>, but sometimes <span>\u05d0</span>, so that <span>\u05dc\u05d0</span> can sometimes he written for <span>\u05dc\u05d5</span>. See \u201cTwo Treatises,\u201d etc. ed. John W. Nutt, p. 11 (p. 13 in the Engl. Transl.).</i>'],
  [u'<em>It is a slight thing</em>, in mine eyes, that thou shouldst be a servant to bring Israel back to their land by thy word. <span>\u05d5\u05e0\u05e6\u05d5\u05e8\u05d9</span> <em>And the ruins of</em>.<sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cThe preserved.\u201d \u201cBesieged.\u201d</i> Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cdesolate\u201d (i. 8).\u2014Not alone wilt thou bring Israel back, \u201cbut I will give thee for a light of nations.\u201d <span>\u05dc\u05d4\u05d9\u05d5\u05ea \u05d9\u05e9\u05d5\u05e2\u05ea\u05d9</span>. <em>That my salvation may be</em>,<sup>8</sup><i class="footnote">A. V., \u201cThat thou mayest be my salvation.\u201d</i> that is, that my salvation maybe published before it comes, <em>unto the end of the earth</em>.'],
  [u'<em>Thus saith the Lord</em>, etc. The prophet continues to speak of himself: Thus says the Lord unto me, who am despised of the wicked men. <span>\u05dc\u05d1\u05d6\u05d4</span> <em>To him who is despised</em>. <span>\u05d1\u05d6\u05d4</span> is an adjective. &lt;a name="page"/&gt;<span>\u05de\u05ea\u05e2\u05d1</span> It is either a causative verb, meaning: \u201ccausing to abhor,\u201d that is, saying things, for which the nations abhor him; or a transitive verb: \u201cabhorring,\u201d that is, abhorring all idolaters. <em>To a servant of rulers</em>, that is of the nobles of Israel, as they consider themselves, or of the Babylonians. The latter rendering is preferable. <em>Kings shall see and arise</em>. I have already alluded to the inference that may be drawn from those words (xl. 1). Most of the commentators explain this sentence thus: Kings, like Cyrus, will rise and worship, when they hear the words of the prophet. <em>Because of the Lord</em>. For He remains faithful to His word.\u2014The suffix <span>\u05da</span> in <span>\u05d5\u05d9\u05d1\u05d7\u05e8\u05da</span> \u201cand He chose thee,\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd he shall choose thee.\u201d</i> shows that this explanation is right.<sup>10</sup><i class="footnote">The use of the pronoun of the second person, proves according to I. E. that the prophet himself is addressed, and that he is personally to receive compensation for the contempt and scorn with which the people received his prophecies. See I. E. on xl. 1.</i>'],
  [u'<span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df \u05e2\u05e0\u05d9\u05ea\u05d9\u05da</span> <em>In an acceptable time I have heard thee</em>. This expression is likewise a proof of the correctness of my opinion.<sup>11</sup><i class="footnote">See preceding note. The meaning of the phrase according to I. E. is: \u201cIn the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all.\u201d</i> Many, in opposition to the context, refer the pronoun \u201cthee\u201d to Cyrus. R. Moses thinks that the preposition <span>\u05d1</span> in <span>\u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df</span> has the same meaning as in <span>\u05d1\u05de\u05e8\u05d7\u05d1 \u05d9\u05d4</span> (Ps. cxviii. 5), namely: \u201cwith.\u201d It is not at all unlikely that his opinion is right.'],
  [u'<em>That thou mayest say</em>, etc. This shows that the prophet announced this to the Jews before they returned from the Babylonian exile. <em>And their pastures in all high places</em>. And they shall find their pastures, etc.'],
  [u'<em>They will not</em>, etc. When they return to Zion. <span>\u05e9\u05e8\u05d1</span> <em>Heat</em>. Comp. xxxv. 7. <em>Nor the sun smite them</em>. Comp. \u201cThe sun shall not smite thee by day\u201d (Ps. cxxi. 6).'],
  [u'<em>And I will make all my mountains a way</em>, etc. The mountains will be lowered, and the paths which are low will be exalted. As to the use of the masculine plural <span>\u05d9\u05e8\u05d5\u05de\u05d5\u05df</span>, together with the feminine <span>\u05de\u05e1\u05dc\u05d5\u05ea</span>, comp. <span>\u05ea\u05de\u05e6\u05d0\u05d5</span> \u201cye (daughters of Jerusalem) find\u201d (Song v. 8). The origin of the seeming irregularity is to be found in the indifference of the Hebrews as to the use of the plural masculine for the feminine, so long as the idea of plurality is clearly expressed.<sup>12</sup><i class="footnote">According to this remark, the distinction between the masculine and feminine is in the plural often neglected; Comp. the third person plural past, and the second person plural past with a pronominal suffix.</i> Others explain the verse thus: Those that will return, will be so numerous, that they will have to walk high on the mountains.<sup>13</sup><i class="footnote">That is, the roads between the mountains will not be wide enough for all the people that will return; part of the people will therefore be compelled to walk on the mountains on both sides of the road.</i> According to their opinion <span>\u05d9\u05e8\u05de\u05d5\u05df</span> means: \u201cthey\u2014that will return\u2014will be high,\u201d as if the prophet said: they will walk high on my paths (<span>\u05d5\u05e2\u05dc \u05de\u05e1\u05dc\u05ea\u05d9</span>).'],
  [u'<em>From far</em>, from the east.<sup>14</sup><i class="footnote">The phrase \u201cFrom far,\u201d is explained to refer to \u201cThe east,\u201d because north and west are directly mentioned, and Sinim is supposed by I. E. to be in the south. Where three sides are mentioned, it may be expected, that the fourth will likewise be found.</i> <em>From the north</em>, from Babylon.<sup>14a</sup><i class="footnote">Babylon is here described to be in the north; but in his remark on xliii. 5, I. E. says, that it is in the east. It was perhaps north-east of Palestine. See c. xliii. Note 2a.</i> <em>From the west</em>. From Assyria. Comp. Ezr. vi. 22.<sup>15</sup><i class="footnote">See I. E. on xliii. 5, and Notes 3 and 4.</i> <span>\u05de\u05d0\u05e8\u05e5 \u05e1\u05d9\u05e0\u05d9\u05dd</span> <em>From the land of Sinim</em>. A land near Egypt. The name <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> is perhaps connected with <span>\u05e1\u05e0\u05d4</span> \u201cbush.\u201d<sup>16</sup><i class="footnote">This remark seems to be intended as a hint where to place the land of Sinim, indicating that Mount Horeb is a part of it; because simply to say, that <span>\u05e1\u05d9\u05e0\u05d9\u05dd</span> means perhaps \u201cbushes\u201d would be quite superfluous, and moreover, I. E. would in that case rather have said <span>\u05d5\u05d4\u05d5\u05d0 \u05de\u05d2\u05d6\u05e8\u05ea \u05e1\u05e0\u05d4</span> \u201cit is derived from <span>\u05e1\u05e0\u05d4</span> \u2018bush,\u2019\u201d than <span>\u05d4\u05e1\u05e0\u05d4 \u05de\u05d6\u05d0\u05ea \u05d4\u05d2\u05d6\u05e8\u05d4</span>, \u201cthe word <span>\u05e1\u05e0\u05d4</span> is of the same root.\u201d</i>'],
  [u'<em>Sing</em>, etc. This is a figurative expression; or<sup>17</sup><i class="footnote">According to the second explanation the expression must also be figurative; the difference between the two explanations is, that according to the former the nouns \u201cheaven,\u201d \u201cearth,\u201d mountains,\u201d are used here in a figurative sense, signifying all classes of people; according to the latter the verb \u201csing\u201d has a figurative meaning.</i> the purity of the air is to be considered as the singing of the heavens, the productiveness of the fields and gardens as the singing of the earth, and the singing of the mountains can be explained in a similar way.'],
  [u'<em>But Zion said</em> before the redemption,<sup>18</sup><i class="footnote">The Hebrew text has <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d5\u05dc\u05d4</span> but it may be inferred from the context, that I. E. meant here <span>\u05e7\u05d5\u05d3\u05dd \u05d4\u05d2\u05d0\u05d5\u05dc\u05d4</span> \u201cbefore the redemption.\u201d</i> that the Lord forgot her. <em>Zion</em>. The congregation of Israel.<sup>18a</sup><i class="footnote">By this remark I. E. probably intends to say that Zion here is not the representative of the kingdom of Judah alone, but of all the tribes of Israel, so that this prediction might as well refer to the redemption from the Babylonian exile as to the period of Messiah. See I. E. on xl. 1.</i>'],
  [u'<em>Can a woman</em>, etc. This is mentioned, because God has given to woman a natural disposition to have pity on her children. <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc</span> <em>Sucking child</em>. Comp. Jer. vi. 11; Is. lxv. 20. <em>That she should not have compassion</em>, etc. Repetition of the same idea. <span>\u05d2\u05dd \u05d0\u05dc\u05d7 \u05ea\u05e9\u05db\u05d7\u05e0\u05d7</span> <em>Yea, they may forget</em>. There are cruel women, that forget their children or themselves;<sup>19</sup><i class="footnote">This is the translation according to the Hebrew text <span>\u05d0\u05d5 \u05e2\u05e6\u05de\u05df</span>; the question, however, is not whether they forget themselves, but whether they forget their children. It is possible that <span>\u05e2\u05e6\u05de\u05df</span> is a corruption of <span>\u05e2\u05d5\u05dc\u05dc\u05d9\u05d4\u05df</span> \u201ctheir sucking children.\u201d</i> or there are women that forget these,<sup>19a</sup><i class="footnote">According to the first explanation the pronoun <span>\u05d0\u05dc\u05d4</span> \u201cthese\u201d is the subject of the sentence, and refers to the women; according to the second to the \u201csucking child\u201d and the \u201cson of her womb.\u201d</i> yet will I not forget thee. \u201cHer sucking child\u201d is mentioned, because the mother has usually more compassion for the little one that has no strength.'],
  [u'<em>I have graven thee upon the palms of my hands</em>. According to the Gaon, the clouds are meant by \u201cthe palms of my hand;\u201d<sup>20</sup><i class="footnote">Comp. Rashi <em>ad locum</em> (second explanation), and I. E. on Job xxxvi. 34.</i> but I say it is an anthropomorphism, meaning: \u201cI shall see thee continually;\u201d the second part of the verse, the parallelism of which divides it into two similar halves, confirms the correctness of this explanation.'],
  [u'<em>Thy children</em>, etc. Thy children have come, and all thy destroyers shall go away from thee.'],
  [u'<em>All of them</em>. All of thy children.<sup>21</sup><i class="footnote">According to I. E. the pronoun \u201cthem\u201d (<span>\u2013\u05c7 \u05dd</span> in <span>\u05db\u05bc\u05bb\u05dc\u05bc\u05c7\u05dd</span>) refers to \u201cthy children\u201d of the preceding verse, though separated from it by the sentence \u201cthy destroyers and they that made thee waste shall go forth of thee.\u201d</i> R. Moses Hakkohen explains the expression thus: Thy children as well as thy destroyers, that is, the wicked, gathered themselves, etc. According to this explanation the future <span>\u05d9\u05b5\u05e6\u05b5\u05d0\u05d5\u05bc</span> is used instead of the past <span>\u05d9\u05c7\u05e6\u05c7\u05d0\u05d5\u05bc</span>.<span><sup>22</sup><i class="footnote">The sense of ver. 17 and ver. 18 accordingly is: Thy children make haste, even thy destroyers, etc., that had gone away from thee, all of them now come back unto thee, etc.</i></span> But it is not necessary to assume this irregularity here. <em>As I live</em>. The decree shall not be annulled; as truly as I am living, it will be acted upon. <span>\u05db\u05e7\u05e9\u05d5\u05e8\u05d9 \u05db\u05dc\u05d4 \u2550 \u05db\u05db\u05dc\u05d4</span> As the ornament of the bride round her neck.<sup>23</sup><i class="footnote">A. V., \u201cAs a bride doeth.\u201d I. E. supplies the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9</span> \u201cornament,\u201d from the preceding verb <span>\u05d5\u05ea\u05e7\u05e9\u05e8\u05d9\u05dd</span> \u201cand bind them.\u201d He repeatedly mentions the rule, that every verb implies a verbal noun: so here the noun <span>\u05e7\u05e9\u05d5\u05e8\u05d9\u05dd</span> is contained in the verb; to this rule another must be added, which is here made use of, namely the rule of ellipsis: <span>\u05de\u05d5\u05e9\u05da \u05e2\u05e6\u05de\u05d5 \u05d5\u05d0\u05d7\u05e8 \u05e2\u05de\u05d5</span>. A word, mentioned in one sentence, or in one part of the sentence, is sometimes meant for the next likewise.</i>'],
  [u'<span>\u05ea\u05d7\u05ea \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da \u2550 \u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da</span> \u201cInstead of Thy waste places.\u201d<sup>24</sup><i class="footnote">A. V., \u201cThy waste places.\u201d I. E. supplies the preposition <span>\u05ea\u05d7\u05ea</span> \u201cinstead of,\u201d because the second person fem. <span>\u05ea\u05e6\u05e8\u05d9</span> does not agree with the plural <span>\u05d7\u05e8\u05d1\u05d5\u05ea\u05d9\u05da ,\u05e9\u05de\u05de\u05ea\u05d9\u05da</span>.</i> Comp. <span>\u05e4\u05e9\u05e2\u05d9</span> \u201cfor my transgressions\u201d (Mic. vi. 7); <span>\u05e4\u05e8\u05d9\u05dd</span> \u201cinstead of calves\u201d (Hos. xiv. 31.) The verse can also be explained thus: They were thy waste places before, but now, <em>Thou shalt be too narrow by reason of the inhabitants</em>, by reason of the multitude of inhabitants, all of whom are thy children; because \u201cthey that swallowed them up, will be far away.\u201d'],
  [u'<span>\u05d2\u05e9\u05d4 \u05dc\u05d9</span> <em>Give place unto me</em>. Lit. \u201cGo thither for my sake.\u201d Comp. <span>\u05d2\u05e9 \u05d4\u05dc\u05d0\u05d4</span> \u201cstand back\u201d (Gen. xix. 9).'],
  [u'<span>\u05e0\u05dc\u05de\u05d5\u05d3\u05d4</span> <em>Desolate</em>. Remaining lonely; comp. <span>\u05d2\u05dc\u05de\u05d5\u05d3</span> \u201csolitary\u201d (Job iii. 7). It is an adjective, of a quadriliteral root. <span>\u05d5\u05e1\u05d5\u05e8\u05d4</span> <em>And removing to and fro</em>. It is an adjective, and not a participle passive;<sup>25</sup><i class="footnote">Comp. Rashi <em>ad locum</em>.</i> for <span>\u05e1\u05d5\u05e8</span> \u201cto depart\u201d is a neuter verb. <span>\u05d0\u05d9\u05e4\u05d4</span> <em>where</em>. It is a compound of two words <span>\u05d0\u05d9</span> and <span>\u05e4\u05d4</span>.'],
  [u'<em>Behold, I will lift up My hand</em>, etc. As a man lifts up his hand, that he may be seen. This phrase as well as that which follows: <em>And set up my standard</em>, are the same as \u201cI shall make known this my salvation.\u201d <em>And they shall bring thy sons</em>. By \u201cthey\u201d the Non-Israelites are to be understood. <span>\u05d1\u05d7\u05d5\u05e6\u05df</span> <em>In their lap</em>.<sup>26</sup><i class="footnote">A. V., \u201cIn their arms.\u201d</i> Comp. <span>\u05d7\u05e6\u05d2\u05d9</span> \u201cmy lap\u201d (Neh. v. 13).'],
  [u'<span>\u05d0\u05d5\u05de\u05e0\u05d9\u05da</span> <em>Thy nursing fathers</em>. Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7). It is a figurative expression for the great honour which will be shown to Israel.'],
  [u'<em>Shall the prey</em>, etc. These words are put into the mouth of Israel by the prophet. How is it possible, the people ask, that Israel should be delivered from the power of the heathen nations ? <span>\u05d4\u05de\u05dc\u05e7\u05d7</span> <em>The prey</em>, which he has taken, that is, the captives. <span>\u05d5\u05d0\u05dd \u05e9\u05d1\u05d9 \u05e6\u05d3\u05d9\u05e7 \u05d9\u05de\u05dc\u05d8</span> <em>Or shall the righteous</em><sup>27</sup><i class="footnote">A. V., \u201cLawful.\u201d</i> <em>captive be delivered</em>, because of his righteousness, after having been taken by the mighty ?'],
  [u'<em>The captive of the mighty</em>. The captive which the mighty man has taken, will be taken away from him. <span>\u05e2\u05e8\u05d9\u05e5</span> <em>The terrible</em>. It is an adjective with transitive meaning: \u201ccausing terror;\u201d comp. <span>\u05d0\u05d9\u05de\u05d9\u05dd</span> (Gen. xiv. 5). Moreover, <em>I will contend with him that contendeth with thee</em>. I shall make war against those that attack thee. <span>\u05d9\u05e8\u05d9\u05d1\u05da</span> <em>that contendeth with thee</em>. Some derive it from <span>\u05d9\u05e8\u05d1</span>; others by metathesis from <span>\u05e8\u05d9\u05d1</span>;<span><sup>28</sup><i class="footnote">There is in fact no difference between the two views, whether we assume a new root <span>\u05d9\u05e8\u05d1</span> which has the same meaning as <span>\u05e8\u05d9\u05d1</span>, or say that it is the same root, the <span>\u05d9</span> having changed its place; in both cases <span>\u05d9\u05e8\u05d9\u05d1</span> is a noun, meaning \u201che that contendeth.\u201d</i></span> according to the Jerusalemite<sup>29</sup><i class="footnote">See I. E. on xxviii. 12, and note 13.</i> the relative <span>\u05d0\u05e9\u05e8</span> \u201cwho\u201d must be supplied before <span>\u05d9\u05e8\u05d9\u05d1\u05da</span>, which he explains to be the third person singular masculine future of <span>\u05e8\u05d9\u05d1</span>; he overlooked, however, the parallel instance of <span>\u05d9\u05e8\u05d9\u05d1\u05d9</span> \u201cthat strive with me\u201d (Ps. xxxv. 1).<sup>30</sup><i class="footnote">This form cannot be explained to be the future, since in that case it would be <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05b5\u05e0\u05b4\u05d9</span> \u201che that contends with me,\u201d or <span>\u05d9\u05b0\u05e8\u05b4\u05d9\u05d1\u05d5\u05bc\u05e0\u05b4\u05d9</span> \u201cthey that contend with me.\u201d</i> In short it is an irregular form.'],
  [u'<span>\u05de\u05d5\u05e0\u05d9\u05da</span> <em>That oppress thee</em>. Comp. <span>\u05d5\u05dc\u05d0 \u05ea\u05d2\u05d5</span> \u201cye shall not oppress\u201d (Lev. xxv. 17). Others say that it means: \u201cthy numberers,\u201d comparing it with <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13), because Israel is compared to a flock of sheep.<sup>31</sup><i class="footnote">It is true that Israel is often compared by the prophets and poets to a flock of sheep; but in this chapter this is not the case, and the verb <span>\u05de\u05d5\u05e0\u05d9\u05da</span>, if taken in this figurative sense, would here be too isolated, and out of place.</i> <span>\u05de\u05d3\u05de\u05dd = \u05d3\u05de\u05dd</span> <em>With their own blood</em>. An ellipsis is as frequently found in poetry.']],
 [[u'<span>\u05e1\u05e4\u05e8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea</span> Bill of divorcement.<sup>1</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05d8 \u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>. There is no doubt that this passage is corrupt; the original words were perhaps: <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u05d0\u05de\u05db\u05dd \u0597 \u05d2\u05d8 \u05d1\u05d9\u05df \u05d0\u05d9\u05e9 \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05ea\u05d5</span>; or <span>\u05db\u05e8\u05d9\u05ea\u05d5\u05ea \u0597 \u05d2\u05d8 \u05c3 \u05d0\u05de\u05db\u05dd \u0597 \u05d5\u05d1\u05d9\u05df \u05d0\u05d9\u05e9\u05d4</span> the latter suggestion has been adopted for the translation.</i> <em>Of your mother</em> and her husband.\u2014This verse seems to contradict the prophecy of Jeremiah, \u201cI had put her away and given her a bill of divorce\u201d (iii. 8); but in fact the latter refers to the kingdom of the ten tribes which will never again be established; comp. \u201cShe shall no more rise\u201d (Am. v. 2); bat Isaiah speaks of the kingdom of the house of David, which will be restored by Messiah.'],
  [u'<em>Wherefore when I come</em>, etc. This verse proves that already prophets have tried to make Israel return to the Lord. <em>Behold I dry up</em>, etc. This proves that the power of God will not fail in redeeming Israel.'],
  [u'<span>\u05de\u05dc\u05d1\u05d5\u05e9 \u05e7\u05d3\u05e8\u05c2\u05d5\u05ea \u2550 \u05e7\u05d3\u05e8\u05d5\u05ea</span> <em>With black cloth</em>,<sup>2</sup><i class="footnote">A. V., \u201cWith blackness.\u201d See c. xlix. Note 23.</i> that is, with clouds. Some understand it to refer to an eclipse of the sun, when the sky becomes obscure in the middle of the day, and appears as if covered with sackcloth, which is usually black.'],
  [u'<em>The Lord hath given me</em>, etc. The first person refers to the prophet. <span>\u05dc\u05de\u05d5\u05d3\u05d9\u05dd</span> <em>Learning</em>.<sup>3</sup><i class="footnote">A. V., \u201cLearned.\u201d</i><sup>3</sup><i class="footnote">A. V., \u201cLearned<sup>4</sup><i class="footnote">The noun which is described by this attribute must be supplied; the adjective may therefore be considered as a substantive meaning \u201cthe pupils.\u201d See c. iii. Note 5.</i>.\u201d</i> It is an adjective; comp. <span>\u05dc\u05de\u05d3 \u05de\u05d3\u05d1\u05e8</span> \u201cused to the wilderness\u201d (Jer. ii. 24); <span>\u05db\u05dc\u05de\u05d3\u05d9\u05dd</span> \u201cas the pupils\u201d (at the end of this verse). <span>\u05dc\u05d3\u05e2\u05ea \u05dc\u05e2\u05d5\u05ea \u05d0\u05ea \u05d9\u05e2\u05e3 \u05d3\u05d1\u05e8</span> <em>That I should know how to speak a word in season to him that is weary</em>. The infinitive <span>\u05dc\u05e2\u05d5\u05ea</span> is governed by <span>\u05dc\u05d3\u05e2\u05ea</span> \u201cto know;\u201d it is derived from <span>\u05e2\u05ea</span> \u201ctime,\u201d or it is hap. leg.<sup>5</sup><i class="footnote">The Hebrew text seems here to be corrupt. The words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span> are written twice, and the explanation of the word <span>\u05d9\u05e2\u05e3</span> which should follow that of <span>\u05dc\u05e2\u05d5\u05ea</span>, is put in the middle. It may therefore be suggested, that the words <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea \u05d0\u05d5 \u05d4\u05d9\u05d0 \u05de\u05dc\u05d4 \u05d6\u05e8\u05d4 \u05d0\u05d9\u05df \u05e8\u05e2 \u05dc\u05d4</span> were intended to be substituted for <span>\u05d5\u05d4\u05e0\u05d4 \u05dc\u05e2\u05d5\u05ea \u05dc\u05e9\u05d5\u05df \u05e2\u05ea</span>, but were by some misunderstanding misplaced, while the original phrase was allowed to occupy its position. The translation has been made according to this supposition.</i> By \u201chim that is weary,\u201d the pupil is meant, who has a hard lesson to learn,<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05d9\u05e6\u05d9\u05dd</span>, but <span>\u05d9\u05e6</span> seems to be nothing but a mutilated <span>\u05e9</span>; and the original form of the phrase probably was <span>\u05d3\u05d1\u05e8\u05d9\u05dd \u05e7\u05e9\u05d9\u05dd</span> \u201cdifficult things.\u201d</i> of which he soon becomes tired and weary. <em>He wakeneth</em>, etc. The Lord stirreth me up every morning; he stirreth up my ear that I may listen as pupils do; for I am a pupil of the Lord.'],
  [u'<em>The Lord God hath opened mine ear</em>, etc. Since the Lord hath opened mine ear, and revealed His plan to me, I have not objected to be His messenger.'],
  [u'<em>I gave my back</em>, etc. I did not care that I had to expose my back to strokes for the sake of His name.'],
  [u'<em>I shall not be ashamed</em>. God will fulfil all the words prophesied by me.'],
  [u'<em>Near is</em>, etc. Near is the time, when I shall appear as justified in my prophecies; then I shall say, \u201cWho will,\u201d etc.'],
  [u'<em>Behold the Lord</em>, etc. Since God assists me, who will condemn me ? And all those that condemn me by their words, they will \u201cwax old as a garment.\u201d <span>\u05d9\u05d1\u05dc\u05d5</span> <em>They shall wax old</em>. They shall perish.'],
  [u'<em>Who is amongst you</em>, etc. The prophet now addresses those same people, that condemn him. <em>That walked in darkness</em>, etc. The relative pronoun refers to <span>\u05d9\u05e8\u05d0 \u05d9\u05d9</span> \u201chim that feareth the Lord.\u201d The meaning of the sentence is, \u201cWho is among you, etc., that does not run after material honours and pleasures; let him trust in the Lord,\u201d etc.<sup>7</sup><i class="footnote">According to this explanation, vers. 10 qualifies the term <span>\u05db\u05dc\u05dd</span> \u201call of them\u201d of the preceding verse. If there be among them any one that acts according to the words of the Lord taught by the prophet, he may trust in the Lord, that he will be saved, and will not be involved in the threatened punishment.</i> According to others, the words \u201cthat walketh in darkness,\u201d describe \u201cHis servant,\u201d the prophet,<sup>8</sup><i class="footnote">According to this explanation, this verse contains a rhetorical question, establishing the correctness of the term \u201call of them.\u201d There is none among them that acts according to the words of the prophet, who is described here \u201cto be walking in darkness,\u201d that is, to be exposed to all kinds of trouble and annoyance, but who trusts in the Lord that he will surely be relieved of it.</i> and the meaning of the whole sentence is, \u201cWho is among you, etc.,\u201d that is, \u201cthere is none among you, that feareth the Lord, because you see the prophet obtaining no honours from the people.\u201d This is the right explanation, and it is confirmed by the words which follow.'],
  [u'<span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> <em>Sparks</em>. The meaning of the word must be found from the context.<sup>9</sup><i class="footnote">First, it corresponds to <span>\u05d0\u05e9</span> \u201cfire\u201d in the parallel phrase; secondly, it is connected with the verb <span>\u05d1\u05e2\u05e8\u05ea\u05dd</span> \u201cye have kindled.\u201d</i> <span>\u05de\u05d0\u05d6\u05e8\u05d9</span> <em>Who compass</em> yourselves.<sup>10</sup><i class="footnote">The verb <span>\u05d0\u05d6\u05e8</span> \u201cto compass about,\u201d governs two accusatives, the one, <span>\u05d6\u05d9\u05e7\u05d5\u05ea</span> \u201csparks,\u201d is the thing which is put round, the other, <span>\u05e0\u05e4\u05e9\u05d1\u05dd</span> \u201cyourselves,\u201d which is understood, is the thing round which it is put By the omission of <span>\u05e0\u05e4\u05e9\u05db\u05dd</span> the verb becomes similar to a reflective verb.</i> <em>This</em>. This decree. <span>\u05dc\u05de\u05e2\u05e6\u05d1\u05d4 \u05ea\u05e9\u05db\u05d1\u05d5\u05df</span> <em>Ye shall lie down in sorrow</em>. You shall die in sorrow. Comp. <span>\u05d5\u05d9\u05e9\u05db\u05d1 \u05d3\u05d5\u05d3</span> \u201cand David slept,\u201d that is, \u201cand David died\u201d (1 Kings ii. 10); there are, besides, a great many instances of the use of the verb <span>\u05e9\u05db\u05d1</span> in this sense.']],
 [[u'<em>Hearken to me</em>. The prophet speaks now to the good people, who believe in the words of the prophets. <em>Look</em>, etc. Be not surprised how Zion can again be filled with her children as before, but look, etc. <em>Look unto the rock</em>. Comp. \u201cBehold, I will stand before thee there upon the rock\u201d (Ex. xviii. 6).<sup>1</sup><i class="footnote">By this quotation I. E. intends to prove the use of phrases like \u201cto stand upon the rock,\u201d \u201cto look unto the rock\u201d in a figurative sense. The phrase quoted from Exodus refers to God, and can therefore by no means be taken in its literal meaning.</i> <em>Unto the rock</em>. Unto the name of the rock,<sup>1a</sup><i class="footnote">This is the literal translation of the Hebrew text; but it is possible that the word <span>\u05e9\u05dd</span> is a superfluous repetition of the word <span>\u05e9\u05c7\u05dd</span> in the preceding phrase; if that be the case, the translation must be thus: <span>\u05de\u05de\u05e0\u05d5 \u05e6\u05d5\u05e8 \u05e9\u05d7\u05e6\u05d1\u05ea\u05dd \u2550 \u05e6\u05d5\u05e8 \u05d7\u05e6\u05d1\u05ea\u05dd</span> \u201cthe rock of which you are hewn,\u201d and that is Abraham.</i> of which you are hewn; that is, unto the name of Abraham. <span>\u05de\u05e7\u05d1\u05ea</span> <em>The hole</em>. Comp. <span>\u05d5\u05d9\u05e7\u05d1</span> \u201cand bored\u201d (2 Kings xii.9). <em>To the hole of the pit</em>, etc. Sarah is meant.'],
  [u'<span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05db\u05dd</span> <em>That bare you</em>. According to R. Jonah, it is future, like <span><sup>2</sup><i class="footnote">This word is not to be found in the Bible; very probably another word was intended by I. E.</i>,\u05ea\u05e9\u05d5\u05d1\u05d1\u05db\u05dd</span> instead of the past <span>\u05d7\u05d5\u05dc\u05dc\u05ea\u05db\u05dd</span>. R. Moses Hakkohen believes it to be an adjective, although there is no other adjective of the same form.<sup>3</sup><i class="footnote">The feminine is here required, and if <span>\u05ea\u05d7\u05d5\u05dc\u05dc\u05d1\u05dd</span> is not a verb, but a noun, the <span>\u05ea</span> is the prefix indicating the form of the noun, while the feminine termination <span>\u05d4</span> or <span>\u05ea</span> is missing.</i> <span>\u05d5\u05b7\u05d0\u05b2\u05d1\u05c7\u05e8\u05b0\u05db\u05b5\u05d4\u05d5\u05bc</span> <em>And blessed him</em>. The <span>\u05d5</span> has Pathah, because <span>\u05d5\u05d0\u05d1\u05e8\u05db\u05d4\u05d5</span> is future: it means, \u201cI told him that I should bless him;\u201d and so it was. In the same way,'],
  [u'<em>The Lord shall comfort Zion</em>, etc. Thus the connection of this verse with the preceding one is explained. <em>He hath comforted all her waste places</em>, by the multitude of her children, of her inhabitants.'],
  [u'<em>Hearken unto me</em>. The first person in this verse refers to God. <em>A law</em>. The word of God proclaimed by the prophet.<sup>4</sup><i class="footnote">Comp. I. E. on viii. 16 and 20.</i> <span>\u05d0\u05e8\u05e0\u05d9\u05e2</span> <em>I will make to rest</em>. Comp. <span>\u05d4\u05de\u05e8\u05e0\u05e2\u05d4</span> \u201cthe rest\u201d (xxviii. 12). One of the commentators<sup>5</sup><i class="footnote">The Grammarian R. Jonah, quoted in Michlal Jophi ad locum.</i> explains it: \u201cI will do in a moment, without delay.\u201d The first explanation is better.'],
  [u'<em>Is near</em>, to be seen. <span>\u05d6\u05e8\u05d5\u05e2\u05d9</span> <em>Mine arms</em>, is the subject. <span>\u05e2\u05de\u05d9\u05dd</span> <em>The people</em> is the object. <em>The isles shall wait upon me</em>, etc., at that time.'],
  [u'<em>Lift up your eyes</em>, etc. Philosophers derive from this verse the doctrine of the immortality of the soul of man;<sup>6</sup><i class="footnote">If all die, and the salvation of the Lord still remains, there must be left something, that is to enjoy that salvation; if the bodies die, the souls are supposed to remain alive. According to I. E. this is not the idea expressed by the words of this verse; they contain rather in a hyperbolical manner, the idea that the salvation of the Lord is sure to come, even if the present sad aspect of affairs gives no room for that hope.</i> their doctrine is right; but this verse certainly does not contain it. <span>\u05d4\u05e9\u05de\u05d9\u05dd</span> The sky.<sup>7</sup><i class="footnote">A. V., \u201cThe heavens.\u201d\u2014According to I. E. there are various kinds of heavenly worlds, some of which possess immortality; \u201cthe sky,\u201d (<span>\u05e8\u05e7\u05d9\u05e2</span>) is the lowest, the one nearest to the earth.</i> <span>\u05d4\u05d0\u05e8\u05e5</span> The inhabited part of the earth. Both may perish, but the salvation of the Lord, His faithfulness, His righteousness remains<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i> for ever.'],
  [u'<em>The reproach of men</em>. The reproach of the Babylonians and the heathen peoples that have been brought to Babylon as captives.'],
  [u'<span>\u05e1\u05e1</span> <em>The worm</em>. It is hap. leg. <em>But my righteousness shall be for ever</em>. Comp. \u201cAnd His righteousness endureth for ever\u201d (Ps. cxii. 8).<sup>8</sup><i class="footnote">I. E. comparing this phrase with a similar one (Ps. cxii. 3) explains the verb <span>\u05d4\u05d9\u05d4</span> by the verb <span>\u05e2\u05de\u05d3</span>, which more exclusively expresses duration, while <span>\u05d4\u05d9\u05d4</span> has also the meaning \u201cto become,\u201d signifying a single act.</i>'],
  [u'<span>\u05e2\u05d5\u05e8\u05d9</span> <em>Awake</em>. The accent is on the last syllable; there are many instances of this exception.<sup>9</sup><i class="footnote">According to the rules of accentuation in Hebrew, the accent should be on the first syllable. See I. E. on iii. 26, note 25.</i> <em>Put on strength, O arm of the Lord</em>. The strength is, like the garment, an ornament of the arm. <span>\u05e8\u05d4\u05d1</span> <em>Tyrant</em>.<sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i><sup>10</sup><i class="footnote">A. V., \u201cRahab.\u201d \u201cThe proud.\u201d</i> Comp. <span>\u05e8\u05d4\u05d1\u05d9\u05dd</span> \u201ctyrants\u201d (Ps. xl. 5; lxxxvii. 4). <span>\u05de\u05d7\u05d5\u05dc\u05dc\u05ea</span> <em>Causing terror</em>.<sup>11</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14). He has caused terror by the miracles done in Egypt. <em>The dragon</em>. Pharaoh is meant; comp. \u201cI am against thee, Pharaoh, king of Egypt, the great dragon,\u201d etc. (Ez. xxix. 3).'],
  [u'<em>Which hath dried the sea</em>. This refers to the division of the Red Sea. <span>\u05de\u05d9 \u05ea\u05d4\u05d5\u05dd \u05e8\u05d1\u05d4</span> <em>The waters of the great deep</em>. Repeat <span>\u05d4\u05d8\u05d7\u05e8\u05d1\u05ea</span> \u201cwhich hath dried\u201d before these words. <span>\u05d4\u05e9\u05de\u05d4</span> <em>That hath made</em>. It is in form similar to <span>\u05d4\u05e9\u05d1\u05d4</span> \u201cthat hath returned\u201d (Ruth ii. 6). The second part of the verse is a mere repetition of the idea contained in the first.'],
  [u'<em>And the redeemed</em>, etc. The connection between this and the preceding verses is: Awake, O arm, etc., and then, when this is the case, the redeemed of the Lord shall return. I have explained this already (xxxv. 10).'],
  [u'<em>I am he that comforteth you</em>. The pronouns \u201cI\u201d and \u201cyou,\u201d refer to the prophet and the people respectively. <em>Thou</em>. It is generally believed that Israel is here addressed; but I think, that the prophet speaks to his own soul, in a prophetical spirit;<sup>12</sup><i class="footnote">That is, the prophet is addressed by God. The quotation which follows proves it, because it cannot be said according to I. E. of the whole nation, \u201cAnd I have put my words in thy mouth.\u201d</i> comp. \u201cAnd I have put my words in thy mouth\u201d (ver. 16). <span>\u05db\u05d7\u05e6\u05d9\u05e8\u2550\u05d7\u05e6\u05d9\u05e8</span> <em>As grass</em>. Comp. <span>\u05d0\u05e9 \u05d0\u05db\u05dc\u05d7</span> \u201cas consuming fire\u201d<sup>13</sup><i class="footnote">A. V., \u201cConsuming fire.\u201d</i> (Deut. iv. 24).'],
  [u'<em>And forgottest</em>. It is as if thou didst forget. The prophet, in his prophetical spirit, speaks thus to his own heart. <em>The Lord thy Maker</em>, who is omnipotent; for heaven and earth are in His power. <em>The oppressor</em>. Comp. \u201cI gave my back to the smiters\u201d (l. 6). <em>To destroy</em>, that is, to kill men. <em>And where is</em>, etc. Where is now the fury of the oppressor ?'],
  [u'<span>\u05e6\u05d5\u05e2\u05d4</span> <em>The captive exile</em>. Comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd</span> \u201coppressors.\u201d<sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i><sup>14</sup><i class="footnote">A. V., \u201cWanderers.\u201d \u201cShall cause him to wander.\u201d</i> <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201cand they shall oppress them\u201d (Jer. xlviii. 2). The literal meaning of the word, though a participle active,<sup>15</sup><i class="footnote">This remark seems to be out of its proper place in the Hebrew text; its proper place is either after the quotations with which the word is compared, namely after <span>\u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span>, or at the end after the explanation of the neuter meaning of the word, namely after <span>\u05dc\u05e2\u05d3</span>. The latter order of the words has been adopted for the translation.</i> is \u201cbound;\u201d he who is oppressed, and is in distress, is, as it were, bound. This meaning of the word is proved by the words which follow: \u201cthat he may be loosed.\u201d <em>And that he should not die</em>. The prophet is meant. <em>Nor that his bread should fail</em>, as was the case with Micaiah and Jeremiah, who received but scanty food (1 Kings xxii. 27; Jer. xxxvii.).'],
  [u'<span>\u05e8\u05e0\u05e2</span> <em>Who stilleth</em>.<sup>16</sup><i class="footnote">A. V., \u201cWho divided.\u201d</i> Some say that <span>\u05e0\u05e2\u05e8 \u2550 \u05e8\u05d2\u05e2</span> \u201cwho rebuketh,\u201d by metathesis; others compare it with <span>\u05de\u05e8\u05d2\u05d5\u05e2</span> \u201crest\u201d (Jer. vi. 17), and render it \u201cwho giveth rest;\u201d I approve of this latter explanation. <span><sup>17</sup><i class="footnote">These words are not directly mentioned in the text; and the remark on it seems to belong to the explanation of the word <span>\u05e8\u05d2\u05e2</span>; but indirectly I. E. intended by the words <span>\u05d0\u05d7\u05e8 \u05e9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> to paraphrase the words <span>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> and to indicate that, although placed after <span>\u05e8\u05d2\u05e2</span> they do not express the effect, but rather the cause.</i>\u05d5\u05d9\u05d4\u05de\u05d5 \u05d2\u05dc\u05d9\u05d5</span> <em>Whose waves roared</em>, that is, whose waves have been roaring. The meaning of the verse might also be the following: \u201cI am he who stilleth the sea, but I am also he who commandeth that its waves shall roar.\u201d \u201cSea\u201d and \u201cwaves\u201d are figurative expressions for the oppressors.'],
  [u'<em>I have covered thee</em> to protect thee against him, \u201cwho was ready to destroy\u201d (ver. 13). <em>To plant the heavens</em>. A figurative expression for the announcement to be made to the countries that they shall be restored to their former happiness. <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> <em>To lay the foundations</em>. It is the infinitive; the radical <span>\u05d9</span> is silent, according to the rule;<sup>18</sup><i class="footnote">The <span>\u05d9</span> after a Hirek is silent, when it has no vowel of its own.</i> the word <span>\u05dc\u05d9\u05e1\u05d5\u05d3</span> is, however, in form similar to the perfect verb;<sup>19</sup><i class="footnote"><span>\u05dc\u05b4\u05d9\u05b0\u05e1\u05d3</span> is fully corresponding to <span>\u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05d5\u05b9\u05e8</span>; all the letters of the root are written; the Sheva under the second letter is dropped on account of the property of the <span>\u05d9</span> mentioned in the preceding note.</i> comp. <span>\u05dc\u05d9\u05e9\u05d5\u05df</span> \u201cto sleep\u201d (Eccl. v. 11).'],
  [u'<em>Which hast drunk</em>, etc. Israel is compared to a man that is drunk, and is not aware of what is done unto him; he lies down in deep sleep. <span>\u05e7\u05d1\u05e2\u05ea</span> <em>The dregs</em>. It is hap. leg. Some explain it to signify the dregs that are fixed (<span>\u05e7\u05d1\u05e2</span> \u201cto fix\u201d) to the bottom of the vessel. <span>\u05d4\u05ea\u05e8\u05e2\u05dc\u05d4</span> <em>Trembling</em>. Comp. <span>\u05d4\u05e8\u05e2\u05dc\u05d5</span> \u201cthey have been shaken\u201d (Nah. ii. 4). <em>The cup of trembling</em>, that is, the cup, at the sight of which man trembles. <span>\u05de\u05e6\u05d9\u05ea</span> <em>Thou hast wrung out</em>. Comp. <span>\u05ea\u05de\u05e6\u05d5</span> \u201cyou may milk out\u201d (lxvi. 11), though of a different conjugation.<sup>20</sup><i class="footnote"><span>\u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span> is perhaps a corruption of <span>\u05e9\u05e8\u05e9\u05d9\u05dd</span> or <span>\u05e4\u05e2\u05dc\u05d9\u05dd</span>, for both words are of the same conjugation, namely Kal. They differ in their derivation; the root of <span>\u05de\u05e6\u05d9\u05ea</span> s <span>\u05de\u05e6\u05d4</span>, that of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>.</i> The meaning of this figure is, \u201cthou hast received the full measure of evil.\u201d'],
  [u'<em>There is none to guide her</em>. Israel is like a woman, that has none to guide her; Israel has no king nor judge, to be saved by him.'],
  [u'<span>\u05d9\u05e0\u05d5\u05d3</span> <em>Shall be sorry</em>. Comp. <span>\u05dc\u05e0\u05d5\u05d3</span> \u201cto mourn\u201d (Job ii. 11). <span>\u05e9\u05ea\u05d9\u05dd \u05d5\u05d2\u05d5\u05d9</span> <em>Two things</em>, etc. \u201cDesolation\u201d and \u201cthe sword\u201d are the same, for desolation accompanies the sword; \u201cdestruction\u201d and \u201cfamine\u201d are likewise the same;<sup>21</sup><i class="footnote">The verse quoted by I. E. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span> seems to be in no connexion whatever with the preceding phrase <span>\u05db\u05d9 \u05d4\u05e9\u05d5\u05d3 \u05dc\u05e2\u05d5\u05dc\u05dd \u05e2\u05dd \u05d4\u05d7\u05e8\u05d1</span>; it proves only that <span>\u05e9\u05d1\u05d3</span> and <span>\u05d3\u05e2\u05d1</span> are connected together, but it contains nothing concerning the identity of <span>\u05e9\u05d5\u05d3</span> and <span>\u05d7\u05e8\u05d1</span>. The original Hebrew text probably contained also the words <span>\u05d4\u05e9\u05d1\u05e8 \u05d4\u05d5\u05d0 \u05d4\u05e8\u05e2\u05d1</span>, to which the quotation which follows refers.</i> comp. <span>\u05d1\u05e9\u05d1\u05e8\u05d9 \u05dc\u05db\u05dd \u05de\u05d8\u05d4 \u05dc\u05d7\u05dd</span>. \u201cand when I have broken the staff of your bread\u201d (Lev. xxvi. 26). Others explain <span>\u05e9\u05ea\u05d9\u05dd</span> \u201cIn pairs.\u201d The evils come unto thee in pairs. <span>\u05d1\u05de\u05d9\u2550\u05de\u05d9</span> <em>By whom. By whom shall I comfort thee ?</em> Man is usually comforted by being told that some other man has met with the same accident.'],
  [u'<span>\u05e2\u05d5\u05dc\u05e4\u05d5</span> <em>Have fainted</em>. Comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05e3</span> \u201cand he fainted\u201d (Jon. iv. 8). <em>They lie</em>. They are killed by famine and sword. <span>\u05ea\u05d5\u05d0</span> A bird.<sup>22</sup><i class="footnote">A. V., \u201cA wild bull.\u201d</i> It is hap. leg. <span>\u05db\u05ea\u05d5\u05d0 \u05de\u05db\u05de\u05e8</span> \u201cAs the bird of the net,\u201d that is, the bird caught in a net. <span>\u05de\u05db\u05de\u05e8</span> <em>Net</em>. Comp. <span>\u05de\u05db\u05de\u05d5\u05e8\u05d9\u05d5</span> \u201ctheir own nets\u201d (Ps. cxli. 10). <em>The rebuke of thy God</em>. This is the explanation of the preceding, \u201cthe fury of the Lord.\u201d'],
  [u'<em>Hear now</em>, the prophecy which follows in the next verses. <span>\u05d5\u05e9\u05db\u05d5\u05e8\u05ea</span> <em>And drunken with</em>. Supply <span>\u05d7\u05de\u05d4</span> \u201canger,\u201d <span>\u05d0\u05e3</span> \u201cwrath,\u201d or <span>\u05e8\u05e2\u05d5\u05ea</span> \u201cevils.\u201d<sup>23</sup><i class="footnote">The supplement is deemed necessary by I. E. because <span>\u05e9\u05c1\u05b0\u05db\u05d5\u05bc\u05e8\u05b7\u05ea</span> is the form generally used for the construct state. See c. xv. Note 2, and c. xxi. Note 22.</i>'],
  [u'<span>\u05d9\u05e8\u05d9\u05d1 \u05e2\u05de\u05d5</span> <em>He will plead the cause of His people</em>.<sup>24</sup><i class="footnote">A. V., \u201cThat pleadeth the cause of His people.\u201d</i> Comp. <span>\u05d0\u05dc\u05de\u05e0\u05d4 \u05e8\u05d9\u05d1</span> \u201cthe cause of the widow\u201d (i. 23).'],
  [u'<span>\u05de\u05d5\u05d2\u05d9\u05da</span> <em>That afflict thee</em>. Comp. <span>\u05d9\u05d2\u05d5\u05df</span> \u201ctrouble.\u201d It is Hiphil of <span>\u05d9\u05d2\u05d4</span>. Comp. <span>\u05d4\u05d5\u05d2\u05d4</span> \u201cHe hath afflicted\u201d (Lam. i. 12). <em>Bow down</em>, that is, make thyself low, <em>that we may go over</em> thee. <em>And as the street</em>, etc. Repetition of the same idea.']],
 [[u'All agree that this prophecy has reference to the time yet to come, notwithstanding the passage \u201cDepart ye,\u201d etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, \u201cthe uncircumcised and unclean shall no more come unto thee\u201d (ver. 1.); \u201cfor this is as the waters of Noah,\u201d etc. (liv. 1); \u201cthus have I sworn\u201d (ibid.); such expressions characterise an irrevocable decree.<sup>1</sup><i class="footnote">Since these prophecies are described as irrevocable decrees, but have not been verified at the return of the Israelites from the Babylonian exile, they are still to be fulfilled, and refer therefore to the days of Messiah.</i>'],
  [u'<span>\u05dc\u05d0 \u05d9\u05d5\u05e1\u05d9\u05e3 \u05d9\u05d1\u05d5\u05d0</span> <em>Shall no more come</em>. As to <span>\u05d9\u05d1\u05d5\u05d0</span> and <span>\u05d9\u05d5\u05e1\u05d9\u05e3</span> following each other without conjunction, comp: <span>\u05d0\u05dc \u05ea\u05e8\u05d1\u05d5 \u05ea\u05d3\u05d1\u05e8\u05d5</span> \u201ctalk no more.\u201d The conjunction <span>\u05e9\u05c1\u05b6</span> <span><sup>2</sup><i class="footnote">That is <span>\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8</span>; I. E. says <span>\u05e9\u05c1\u05b6</span>, because he is more used to it than to the full form <span>\u05d0\u05e9\u05e8</span>, although in the Bible the syncopated form is very rare.</i></span> is omitted by poetical license.<sup>3</sup><i class="footnote">The omission of the conjunction between words and sentences is often met with in poetry or in poetical prose (oratory), but is very rare in the usual prose.</i>'],
  [u'<em>Shake thyself from the dust</em>. It is a figurative expression. The prophet therefore<sup>4</sup><i class="footnote">The word \u201ctherefore\u201d does not refer to the remark immediately preceding, but to the words of the text, \u201cShake thyself from the dust,\u201d which imply, that she was lying in the dust.\u2014The words \u201csit down\u201d are to be contrasted with the lying in dust.</i> continues, \u201cArise, sit down;\u201d for Jerusalem is compared to one that has been lying down in dust. <em>Loose thyself</em>, etc. Thou wilt be no more under the dominion of another nation.'],
  [u'<em>You have been sold</em>, etc. I have sold you to the nations without receiving money for you, and so will I redeem you without giving money for you.'],
  [u'<em>My people went down</em>, etc. Many evils came over my people from the beginning; for when, long ago, they went down to Egypt to sojourn there, they were oppressed. <span>\u05d1\u05d0\u05e4\u05e1</span> <em>Without cause</em>. For nothing. <em>And the Assyrian without cause oppressed them</em>. This refers to the exile of the ten tribes.'],
  [u'<span>\u05de\u05d4 \u05dc\u05d9 \u05e4\u05d4</span> <em>What have I here</em>, any more.<sup>5</sup><i class="footnote">After the people has been carried away into captivity.</i> It is an anthropomorphism. It might also mean, \u201cwhat reason have I to be silent, <em>that my people is taken away for nought</em> by Babylon, Edom, and other nations. <span>\u05d5\u05de\u05e9\u05dc\u05d9\u05d5</span> \u201cAnd they that rule over them,\u201d that is, the princes of Israel, or \u201cHis poets;\u201d comp. <span>\u05d4\u05de\u05e9\u05dc\u05d9\u05dd</span> \u201cthey that speak in proverbs\u201d (Num. xxi. 27). <span>\u05d9\u05d4\u05d9\u05dc\u05d9\u05dc\u05d5</span> <em>Ho\u1e87l</em>.<sup>6</sup><i class="footnote">A. V., \u201cMake them to howl.\u201d</i> The <span>\u05d4</span>, the characteristic of the Hiphil, is here not omitted, as is usually the case. <span>\u05de\u05ea\u05e0\u05d0\u05e5\u2550\u05de\u05e0\u05d0\u05e5</span> <em>Is blasphemed</em>. The Dagesh in <span>\u05e0</span> compensates for the omitted <span>\u05ea</span>.<span><sup>7</sup><i class="footnote">I. E. does not describe this form as a compound of Hithpael and Pual, but as the Hithpolel, which is a conjugation by itself, regularly formed of verbs <span>\u05e2\u05f4\u05d5</span> and <span>\u05e2\u05f4\u05e2</span>, but exceptionally of other verbs.</i></span>'],
  [u'<em>Therefore my people shall know my name</em> when I shall proclaim, \u201cBehold, it is I.\u201d'],
  [u'<em>How beautiful upon the mountains</em>, etc. After I shall have helped thee, that is, after I have said, \u201cBehold, it is I,\u201d then \u201chow beautiful,\u201d etc. <span>\u05e0\u05d0\u05d5\u05d5</span> <em>Are beautiful</em>. It is Niphal of <span>\u05d0\u05d5\u05d4</span> \u201cto desire.\u201d Comp. <span>\u05ea\u05d0\u05d5\u05d4</span> \u201cdesire.\u201d He who thinks that <span>\u05e0</span> in <span>\u05e0\u05d0\u05d5\u05d5</span> is radical, is mistaken, although the root <span>\u05e0\u05d0\u05d4</span> \u201cto be beautiful\u201d is found in Rabbinical literature.<sup>8</sup><i class="footnote">Comp. the phrase <span>\u05dc\u05da \u05e0\u05d0\u05d4 \u05dc\u05e9\u05d1\u05d7</span> \u201cIt is becoming to praise Thee,\u201d which is frequently met with in the Hebrew liturgy.</i> <em>Thy God reigneth</em>. This is the explanation of <span>\u05d4\u05e0\u05e0\u05d9</span> \u201cbehold, it is I.\u201d'],
  [u'<span>\u05e7\u05d5\u05dc \u05e6\u05e4\u05d9\u05da \u05e0\u05e9\u05d0\u05d5 \u05e7\u05d5\u05dc \u05d9\u05d7\u05d3\u05d9\u05d5 \u05d9\u05e8\u05e0\u05e0\u05d5</span> <em>The voice of thy watchmen</em>,<sup>8a</sup><i class="footnote">That is, the watchmen whom thou wilt appoint for thyself, while the bearers of good tidings mentioned in the preceding verse are appointed by God. The Hebrew text has the words <span>\u05e6\u05d5\u05e4\u05d9\u05dd \u05e9\u05d9\u05e9 \u05dc\u05da</span> \u201cwatchmen that are unto thee\u201d as the explanation of <span>\u05e6\u05d5\u05e4\u05d9\u05da</span> \u201cthy watchmen,\u201d but it is difficult to see why this possessive pronoun should require the explanatory paraphrase, more than the very many others in the Bible. The word <span>\u05e9\u05d9\u05e9</span> is perhaps a corruption of <span>\u05e9\u05d9\u05dd</span> \u201cappoint,\u201d an <span>\u05e7\u05d5\u05dc \u05e6\u05d5\u05e4\u05d9\u05da</span> is to be translated accordingly: \u201cLet there be the voice of thy own watchmen.\u201d</i> <em>all of them shall lift up their voices, they shall shout</em>,<sup>9</sup><i class="footnote">A. V., \u201cThy watchmen shall lift up the voice; with the voice together shall they sing.\u201d</i> bringing good tidings to thee. <em>For they shall see</em>, etc. For all of them shall see with their own eyes that the Lord has returned to Zion. Comp. \u201cThat thou, Lord, art seen face to face\u201d (Num. xiv. 14).'],
  [u'<span>\u05e4\u05e6\u05d7\u05d5</span> <em>Break forth</em>. A poetical expression for \u201cspeak.\u201d The word has the same meaning in Arabic.<sup>10</sup><i class="footnote">Comp. I. E. on xiv. 7.</i>'],
  [u'<em>Hath made bare His holy arm</em>. He has shown His strength. It is a figure taken from the hero that slays with the strength of his arm. <span>\u05d0\u05e4\u05e1\u05d9</span> <em>The ends of</em>. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with <span>\u05d1\u05d0\u05e4\u05e1\u05d5\u2550\u05d1\u05d0\u05e4\u05e1</span> \u201cin his land\u201d (ver. 4); <span>\u05d5\u05d0\u05e4\u05e1\u05d9</span> \u201cand my land\u201d (xlvii. 8).<sup>11</sup><i class="footnote">The phrase <span>\u05d0\u05e0\u05d9 \u05d5\u05d0\u05e4\u05e1\u05d9 \u05e2\u05d5\u05d3</span> is according to this explanation, to be translated \u201cI and my land shall remain for ever.\u201d A. V., \u201cI am, and none else beside me.\u201d According to I. E. \u201cI am, and none besides.\u201d</i> To others the <span>\u05d0</span> is prosthetic; they compare, therefore, <span>\u05d0\u05e4\u05e1</span> with <span>\u05e4\u05d9\u05e1\u05ea</span> \u201ca handful\u201d (Ps. lxxii. 16).<sup>12</sup><i class="footnote">It is difficult to see the connection between <span>\u05e4\u05d9\u05e1\u05ea</span> \u201chandful\u201d and <span>\u05d0\u05e4\u05e1\u05d9</span> \u201cends.\u201d The latter is perhaps according to this translation to be rendered like <span>\u05de\u05b0\u05dc\u05c2\u05d0\u05c7\u05d4\u05bc</span> \u201cthe fulness of\u201d or \u201cthe inhabitants of.\u201d</i> I connect it with <span>\u05de\u05d9 \u05d0\u05e4\u05e1\u05d9\u05dd</span> \u201cwaters to the ankles\u201d (Ez. xlvii. 3).<sup>13</sup><i class="footnote">The meaning of <span>\u05d0\u05e4\u05e1</span> is according to this explanation, \u201cankle\u201d \u201cextremity,\u201d and <span>\u05d0\u05e4\u05e1\u05d9 \u05d0\u05e8\u05e5</span> \u201cthe extremities of the earth,\u201d or \u201cthe ends of the earth.\u201d</i> It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.<sup>14</sup><i class="footnote">This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the \u201carm of the Lord\u201d by \u201cMessiah.\u201d</i>'],
  [u'<em>Depart ye</em> from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of \u201cDepart ye\u201d is to indicate that it is to be done immediately. Comp. \u201cTurn in, my lord, turn in to me\u201d (Jud. iv. 18). <em>From thence</em>. Every one from the place of his exile.<sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i><sup>15</sup><i class="footnote"><span>\u05e9\u05c1\u05c7\u05dd</span> \u201cthere\u201d seems to point to one certain place, but since no such place is mentioned before, its meaning must be found from the context. R. Moses Hakkohen, who refers this whole section of the book to the Babylonian captivity, understands by \u201cthere\u201d the city or country of Babylon. I. E. who refers this section to the period of Messiah, understands by the word <span>\u05e9\u05c1\u05c7\u05dd</span> all the countries whither the Jews came during the exile. It is, however, strange that <span>\u05e9\u05c1\u05c7\u05dd</span> is explained by I. E. to refer to one country only and to require paraphrasing like <span>\u05de\u05b4\u05ea\u05c2\u05bc\u05db\u05c7\u05d4\u05bc</span>, since it could easily be connected with <span>\u05db\u05dc \u05d4\u05d2\u05d5\u05d9\u05dd</span> \u201call the nations.\u201d The parallelism of the verse (<span>\u05e9\u05dd\u2550\u05de\u05ea\u05db\u05d4</span>) perhaps gave rise to this explanation.</i> <em>It is unclean, touch not</em>, that is, keep away from the heathen nations. <em>Go ye out of the midst of her</em>. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.<sup>16</sup><i class="footnote">That is from c. l., if we are to consider \u201cthe north\u201d (xlix, 12) and \u201cBabylon\u201d to be the same (see I. E. ad locum); or, if not, from c. xlix., since Babylon is mentioned xlviii. 20.</i> <span>\u05d4\u05d1\u05e8\u05d5</span> <em>Be ye clean</em>. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because <span>\u05e8</span> is a guttural letter.<sup>17</sup><i class="footnote">The root of the word is <span>\u05d1\u05e8\u05e8</span>; the one <span>\u05e8</span> being omitted, a Dagesh in the other is required for its compensation, instead of which the preceding short vowel (Pathah) is produced into the long Kamez: although <span>\u05e8</span> is no guttural letter, it shares this property with the gutturals.</i> <em>Ye that bear the vessels of the Lord</em>. The Israelites, who are the bearers of the law.<sup>18</sup><i class="footnote">The Law (<span>\u05ea\u05d5\u05e8\u05d4</span>) is called here according to I. E. <span>\u05db\u05dc\u05d9 \u05d9\u05d9</span> \u201cthe vessels\u201d or \u201cthe instruments\u201d of the Lord, because it is the means by which God makes mankind holy and happy.</i> Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.'],
  [u'<em>Not with haste</em>, as was the case at the departure from Egypt. <em>For the Lord</em>, that is, the Glory of the Lord,<sup>19</sup><i class="footnote">Comp. I. E. on xviii. 4, and Note 10.</i> <em>is going before you</em>. <span>\u05d5\u05de\u05d0\u05e1\u05e4\u05db\u05dd</span> \u201cAnd your gatherer,\u201d that is, he who gathers the people scattered by the exile. I however, explain it \u201cand your rereward;\u201d God will surround them from all sides; His Glory will be before and behind them. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25).'],
  [u'The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain \u201cmy servant\u201d to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of \u201che shall see his seed\u201d (liii. 10), \u201che shall prolong his days\u201d (ib.)? This was not in fact the case. Again, \u201cand he shall divide the spoil with the strong\u201d (liii. 12).<sup>20</sup><i class="footnote">This, if taken literally, was not the case; if in any figurative sense, the whole argument is destroyed which is based on the supposition of a minute coincidence of the facts here predicted with the incidents in the life of Jesus.</i> The best proof,<sup>21</sup><i class="footnote"><span>\u05e8\u05d0\u05d9\u05d4 \u05d2\u05de\u05d5\u05e8\u05d4</span> means literally a perfect or complete proof. The first proof was a negative one, but the proof introduced with these words is a positive one that the chapter refers to Israel or to the prophet.</i> however, is the circumstance that this passage is preceded by \u201cthe Lord will go before you,\u201d etc., which undoubtedly refers to the Israelites, and is followed by \u201cSing, O barren,\u201d etc., which is likewise addressed to the Israelites. <em>My servant</em>. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.;<sup>22</sup><i class="footnote">Comp. Midrash Rabba, Echa i. 16. The passage must be taken in a figurative sense, namely, that on the day on which the temple was destroyed, it was already decreed, by the Almighty that it should again be rebuilt, but that the restoration would be dependent on the return of the Israelites to God and to His word.</i> but many verses in this passage cannot be explained on this supposition. Comp. \u201cHe is despised and rejected of men,\u201d \u201che was taken from prison and judgment,\u201d \u201cand he made his grave with the wicked,\u201d \u201che shall see his seed, he shall prolong his days.\u201d The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: \u201c<em>he shall scatter many nations</em>\u201d by his words, by his prophecy. Comp. Jer. i. 10. <em>As a tender plant</em>. Jeremiah was young when he began to prophesy (Jer. i. 6). <em>And the Lord hath laid on him the iniquity of all of us; he took away the sin of many</em>. Comp. \u201cRemember that I stood before thee, to speak good for them, and to turn away the wrath from them\u201d (ibid. xviii. 20). <em>He is brought as a lamb to the slaughter</em>. Comp. \u201cBut I was like a lamb or an ox that is brought to the slaughter\u201d (ibid. xi. 19). <em>And he shall divide the spoil with the strong</em>. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. xl. 5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, \u201cmy servant,\u201d is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because <span>\u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05d1\u05d3\u05d9 \u2550 )\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant Israel,\u201d) refers to the whole nation; the latter reason is more probable. <em>My servant shall be wise</em>, etc. My servant shall see and understand, that he will again be high and exalted. <span>\u05e0\u05e9\u05d0</span> <em>Exalted</em>. It is Niphal.'],
  [u'<span>\u05e9\u05de\u05de\u05d5</span> <em>Were astonished</em>. Comp. <span>\u05d5\u05e9\u05de\u05de\u05d5</span> \u201cand shall be astonished\u201d (Lev. xxvi. 32). Every one will be surprised at the sight of the servant of the Lord. <em>Many</em>. The heathen nations. <span>\u05db\u05df \u05de\u05e9\u05d7\u05ea \u05de\u05d0\u05d9\u05e9 \u05de\u05e8\u05d0\u05d4\u05d5</span> <em>His visage is so marred more than any man</em>. Supply <span>\u05dc\u05d0\u05de\u05e8</span> \u201csaying\u201d before this sentence.<sup>23</sup><i class="footnote">That is, the words \u201cHis visage is so marred more than any man\u201d are the <em>expression</em> of the surprise felt at the sight of the servant of God, not as suggested by some commentators, the <em>cause</em> of the surprise. A.V., \u201cHis visage was,\u201d etc.</i> <span>\u05de\u05e9\u05d7\u05ea</span> <em>Marred</em>. It is an adjective. <span>\u05d5\u05ea\u05d0\u05e8\u05d5</span> <em>And his form</em>. It is in form similar to <span>\u05e8\u05d7\u05d1\u05d5</span> \u201chis breadth\u201d (Exod. xxv. 10).<sup>24</sup><i class="footnote">The two words, as in the printed editions of the Bible, are not quite alike; the one has Kamez in the first syllable (<span>\u05e8\u05c7\u05d7\u05b0\u05d1\u05bc\ufb4b</span>) the other Holem (<span>\u05ea\u05bc\u05b9\u05d0\u05b2\u05e8\ufb4b</span>); this leads to the conjecture that I. E. read <span>\u05ea\u05bc\u05c7\u05d0\u05b3\u05e8\ufb4b</span>.</i>\u2014It is a well-known fact that many people in the world imagine the Jew a being altogether different from his fellow creatures; they ask, \u201cHas the Jew a mouth, an eye, etc.?\u201d This is the case among Mahometans as well as among Christians.'],
  [u'<em>So shall he sprinkle many nations</em>, etc. This verse is the explanation of the words \u201che will be high and exalted.\u201d As it was true <sup>25</sup><i class="footnote">The words of the Hebrew text are <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05db\u05df \u05d0\u05de\u05ea\u05e0\u05d5</span>, but if we compare them with the corresponding words in the antithesis, we are inclined to correct them into: <span>\u05db\u05d0\u05e9\u05e8 \u05d4\u05d9\u05d4 \u05d6\u05de\u05df</span> \u201cas there was a time.\u201d</i> that his form was destroyed in the sight of those that saw him, so truly will come the time when their oppressors<sup>25a</sup><i class="footnote">The Hebrew text has <span>\u05de\u05d4\u05dd</span> \u201cof them\u201d and refers to <span>\u05d4\u05e8\u05d0\u05d9\u05dd</span> \u201cthose that saw them\u201d mentioned before; but both must be understood to refer to the enemies and oppressors of the Israelites.</i> will be punished. <span>\u05d9\u05d6\u05d4</span> <em>He will sprinkle</em> the blood of many nations. Then <em>kings shall shut their mouths at him</em>. <span>\u05d1\u05e9\u05d1\u05d9\u05dc\u05d5\u2550\u05e2\u05dc\u05d9\u05d5</span> for him. <em>That which had not been told them, they have seen</em>.<sup>26</sup><i class="footnote">A. V., \u201cShall they see.\u201d</i> They, the heathen peoples, could not believe that Israel would ever be delivered.']],
 [[u'<em>Who hath believed</em>, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard. <em>And to whom has the arm of the Lord been revealed</em>, as it has been revealed to Israel ?'],
  [u'<em>And he grew up</em>, etc. That Israelite who is the servant of the Lord,<sup>1</sup><i class="footnote">That is, the prophet.</i> or the whole nation of the Israelites, <em>grew up</em><sup>2</sup><i class="footnote">A. V., \u201cFor he shall grow up.\u201d</i> <em>before him</em>, that is, before the Lord, <em>as a tender plant</em>\u2014comp., \u201chis branches shall spread\u201d (Hosea xiv. 7)\u2014<em>and as a root out of dry land</em>, that neither produces fruit, nor distinguishes itself by its size. <em>He hath no form</em>. This expression has the same meaning as the phrase <span>\u05d5\u05ea\u05d0\u05e8\u05d5 \u05de\u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd</span> \u201cand his form was marred more than that of the sons of men\u201d (lii. 14). <span>\u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05dc\u05d0 \u05e0\u05d7\u05de\u05d3\u05d4\u05d5 \u2550 \u05d5\u05dc\u05d0 \u05de\u05e8\u05d0\u05d4 \u05d5\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span> \u201cthere is no beauty, nor do we desire him;\u201d the negation <span>\u05dc\u05d0</span> before <span>\u05de\u05e8\u05d0\u05d4</span>, refers also to <span>\u05e0\u05d7\u05de\u05d3\u05d4\u05d5</span>; comp. Prov. xxi. 14.'],
  [u'<span>\u05d5\u05d7\u05d3\u05dc \u05d0\u05d9\u05e9\u05d9\u05dd</span> He ceased to be counted with men.<sup>3</sup><i class="footnote">A. V., \u201cAnd rejected of men.\u201d</i> <span>\u05de\u05db\u05d0\u05d1\u05d5\u05ea \u05d0\u05d9\u05e9</span> <em>A man of sorrows</em>. The servant of the Lord, or the whole nation of the Israelites; in the latter case <span>\u05d0\u05d9\u05e9</span> is to be compared with the same word in the phrase <span>\u05d9\u05d9 \u05d0\u05d9\u05e9 \u05de\u05dc\u05d7\u05de\u05d4</span> (Exod. xv. 3),<sup>4</sup><i class="footnote">Comp. I. E. on xl. 26, and Note 59.</i> and to be explained \u201ca being;\u201d it is in the construct state. <em>Sorrows, grief</em>. The troubles which Israel has to suffer during the exile are meant. <em>And we hid, as it were, our faces from him</em>. Even in our days there are people who turn aside at the sight of a Jew, lest they may be obliged to assist him.'],
  [u'<em>Surely he hath borne</em>, etc. The summary of this verse is: We have caused him grief, and he has borne it; he has endured our sorrow, that is, the sorrow which we have inflicted upon him, and we thought that he was stricken, etc. <span>\u05e0\u05d2\u05d5\u05e2</span> <em>Stricken</em>. Comp. <span>\u05e0\u05d2\u05e2</span> \u201cplague\u201d (Lev. xiii. 5). <span>\u05de\u05bb\u05d1\u05bc\u05b5\u05d4</span> <em>Smitten of</em>. It is in the construct state. <em>Smitten of God and afflicted</em>. While we deserved to be afflicted with all this grief, because our religion is false, it came instead upon Israel, who follow the true religion. Comp. \u201cAll we like sheep have gone astray\u201d (ver. 6).'],
  [u'<span>\u05de\u05d7\u05d5\u05dc\u05dc</span> <em>Slain</em>.<sup>5</sup><i class="footnote">A. V., \u201cWounded.\u201d</i> Comp. <span>\u05d7\u05dc\u05dc</span> \u201cslain\u201d (Deut. xxi. 1). <em>The chastisement of our peace was upon him</em>. The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for <em>With his stripes we are healed</em>. The meaning of this verse is: God will in future visit those nations that trouble Israel with punishment (comp. Joel iv. 21): but at present \u201cthe chastisement of our peace is upon him;\u201d for it is well known that so long as Israel is in exile, the heathen peoples will enjoy happiness; while of the time of our deliverance it is predicted, \u201cAnd there will be a time of trouble\u201d (Dan. xii. 1); moreover, when the angels said, \u201cAll the earth is dwelling in peace;\u201d one of them asked, \u201cHow long wilt Thou not pity Jerusalem ?\u201d (Zech. i. 11, 12), because he thought that so long as the heathen people have peace, Jerusalem would not find mercy.'],
  [u'<em>All we like sheep</em>, etc. At last they will acknowledge the truth; that it was an error to think \u201chim smitten of God\u201d (ver. 4), comp. \u201cSurely our fathers have inherited lies,\u201d etc. (Jer. xvi. 14). <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> <em>Hath laid</em>. Lit. \u201cHath caused to meet;\u201d comp. <span>\u05d5\u05d9\u05e4\u05d2\u05e2</span> \u201cand he alighted\u201d (Gen. xxviii. 11). <span>\u05e2\u05d5\u05df</span> Lit. \u201ciniquity;\u201d here it means the punishment for the iniquity. Comp. <span>\u05e2\u05d5\u05df</span> \u201cpunishment\u201d (1 Sam. xxviii. 10; Gen. xv. 16;<sup>6</sup><i class="footnote">The passage referred to is <span>\u05db\u05d9 \u05dc\u05d0 \u05e9\u05dc\u05dd \u05e2\u05d5\u05df \u05d4\u05d0\u05de\u05e8\u05d9</span> \u201cfor the iniquity of the Amorites is not yet full\u201d (A.V.). It requires, however, to be proved that <span>\u05e2\u05d5\u05df</span> in this passage means \u201cpunishment.\u201d</i> Lam. iv. 6). Some explain <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span> \u201che caused to pray;\u201d <span>\u05e2\u05d5\u05df</span> has, according to their opinion, the usual meaning \u201ciniquity;\u201d and the sense of the whole phrase is: God will accept the prayer of Israel, that peace shall be on earth. Comp. \u201cAnd seek the peace of the city,\u201d etc. (Jer. xxix. 7). But <span>\u05e2\u05d5\u05df</span> in this sense, joined with <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span>, is rather an unusual construction.<sup>7</sup><i class="footnote">If <span>\u05e4\u05d2\u05e2 \u05d1</span> means \u201cto pray to,\u201d the meaning of the Hiphil <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1</span> is, \u201cto cause to pray to,\u201d and also, \u201cto accept the prayer,\u201d if the noun governed by the preposition <span>\u05d1</span> is the same as the subject to the verb <span>\u05d4\u05e4\u05d2\u05d9\u05e2</span>; and <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05e8</span> is to be translated, \u201cHe caused to pray to Himself;\u201d if, therefore, the phrase <span>\u05d4\u05e4\u05d2\u05d9\u05e2 \u05d1\u05d5</span> is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative <span>\u05e2\u05d5\u05df</span> is neither the one nor the other, since in the latter case, not \u201cthe iniquity\u201d but \u201cthe atonement for the iniquity,\u201d not \u201cthe punishment,\u201d but \u201cthe cancelling of the punishment,\u201d (not <span>\u05e2\u05d5\u05df</span> but <span>\u05db\u05e4\u05e8\u05ea \u05e2\u05d5\u05df</span>) is the object of the prayer.</i>'],
  [u'<span>\u05e0\u05d2\u05e9</span> <em>He was oppressed</em>. It is Niphal. <em>Yet he opened not his mouth</em>. This requires no explanation; for this is the case with every Jew in exile; when he is insulted he dares not reply, especially the pious one who devotes himself only to the service of God, and does not care for worldly prosperity; nor does he know any prince or chief whom to ask for assistance, when oppressed by man. The phrase \u201cYet he does not open his mouth,\u201d is repeated to express the continuity of this fact.'],
  [u'<em>He was taken</em>, etc. God redeemed Israel; namely, those of them that were righteous. God took them from prison, where they were kept by the judgments of vengeance. <span>\u05d9\u05e9\u05d5\u05d7\u05d7</span> <em>Shall declare</em>. Comp. <span>\u05e9\u05d9\u05d7</span> \u201cspeak\u201d (Job. xii. 8). Who could have told his generation that this could happen, since \u201cthey were already as cut off out of the land of the living.\u201d <em>For the transgression of my people was he stricken</em>. Every nation will think: Israel was stricken because of our sins; comp. \u201che was slain for our transgressions\u201d (ver. 5). The construction of the sentence is: For the transgression of my people plagues came over them. <span>\u05dc\u05d4\u05dd\u2550\u05dc\u05de\u05d5</span> \u201cTo them,\u201d that is, \u201cto the Israelites.\u201d'],
  [u'Some refer this verse to those Israelites that die in exile; others derive <span>\u05d1\u05de\u05ea\u05d9\u05d5</span> from <span>\u05d1\u05de\u05d4</span> \u201chigh place;\u201d comp. <span>\u05d1\u05de\u05ea\u05d9\u05de\u05d5</span> \u201ctheir high places\u201d (Deut. xxxiii. 29), and refer it to the building erected over the grave; so that <span>\u05e7\u05d1\u05e8\u05d5\u2550\u05d1\u05de\u05ea\u05d9\u05d5</span> \u201chis tomb.\u201d <span>\u05e8\u05e9\u05e2\u2550\u05e2\u05e9\u05d9\u05e8</span> <em>Wicked</em>.<sup>8</sup><i class="footnote">A.V., \u201cRich.\u201d</i> The heathen nations that are rich in comparison with Israel are meant. I think that this verse describes the trouble of the Israelites in exile, which is so great, that they long to die with the nations; comp. \u201cLet me die with the Philistines\u201d (Jud. xvi. 20). As to <span>\u05d5\u05d9\u05ea\u05df</span> \u201che longed to give;\u201d<sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i><sup>9</sup><i class="footnote">A. V., \u201cAnd be made.\u201d \u201cAnd warred.\u201d\u2014The passage refers to Balak, King of Moab, who did not, in fact, fight with Israel, but sent for Balaam to curse them. The imperfect used in this sense is called by the grammarians imperfectum conat\xfbs.</i> comp. <span>\u05d5\u05d9\u05dc\u05d7\u05dd</span> \u201cand he intended to fight\u201d  (Jos. xxiv. 9). That this longing for death is caused by the great pains, may be inferred from the words which follow: \u201cbecause he had done no violence.\u201d The heathen nations oppress Israel without cause; he neither deserves such ill-treatment, by any wrong act nor by any ambiguous, deceitful word. If the objection should be made that <span>\u05d1\u05bc\u05c7\u05de\u05d5\u05c2\u05ea</span> does not change in the construct state into <span>\u05d1\u05bc\u05b0\u05de\u05d5\u05c2\u05ea</span>, as is the case in <span>\u05d1\u05bc\u05b0\u05de\u05c2\u05ea\u05c7\u05d9\u05d5</span>, I answer, that this noun has two forms in the plural, like <span>\u05e1\u05e8\u05d9\u05e1</span> \u201cofficer:\u201d <span>\u05e1\u05c7\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Gen. xl. 7); and <span>\u05e1\u05b0\u05e8\u05b4\u05d9\u05e1\u05b5\u05d9</span> (Est. vi. 14).'],
  [u'<span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05d0\u05d5\u05c2</span> <em>To bruise him</em>. It is in form similar to <span>\u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05c2</span>, \u201cto speak with him\u201d (Gen. xxxvii. 4). It is Piel. <span>\u05d4\u05d7\u05dc\u05d9</span> <em>He hath put him to grief</em>. It is a verb <span>\u05dc\u05f4\u05d4</span>, but conjugated like a verb <span><sup>10</sup><i class="footnote">The Hiphil of the verb <span>\u05dc\u05f4\u05d0</span> has Hirek in the second syllable followed by <span>\u05d9\u05d0</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d0</span> \u201che called,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05b4\u05d9\u05d0</span>, while the Hiphil of the verb <span>\u05dc\u05f4\u05d4</span> has Kamez followed by <span>\u05d4</span>, <em>e.g</em>. <span>\u05e7\u05e8\u05d4</span> \u201che met,\u201d <span>\u05d4\u05b4\u05e7\u05b0\u05e8\u05c7\u05d4</span>. This distinction is, however, not always adhered to: so here <span>\u05d4\u05d7\u05dc\u05b4\u05d9</span>, the apocopated form of <span>\u05d4\u05d7\u05dc\u05b4\u05d9\u05d0</span>, instead of <span>\u05d4\u05d7\u05dc\u05c7\u05d4</span> the root being <span>\u05d7\u05dc\u05d4</span>.</i>;\u05dc\u05f4\u05d0</span> comp. <span>\u05ea\u05d7\u05dc\u05d5\u05d0\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d7\u05dc\u05d4</span> \u201cthe sicknesses which the Lord hath laid upon it\u201d (Deut. xxix. 21). <em>God was pleased to bruise him</em>, to chastise him with exile. <span>\u05d0\u05dd \u05ea\u05e9\u05d9\u05dd \u05d0\u05e9\u05dd \u05e0\u05e4\u05e9\u05d5</span> <em>If his soul shall set his guilt</em><sup>11</sup><i class="footnote">A. V., \u201cWhen thou shalt make his soul an offering for sin.\u201d</i> before him, that is, if he will confess and fear the Lord.<sup>12</sup><i class="footnote">The corresponding words of the Hebrew text are <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05e9\u05dd</span>. But they are not required at all for the explanation of the words in question, and are besides, in no grammatical connection with the preceding words. They are superfluous, and are probably nothing more than a repetition of the succeeding <span>\u05d9\u05e8\u05d0\u05d4</span>, which was wrongly changed into <span>\u05d9\u05e8\u05d0\u05ea \u05d4\u05f3</span>.</i> <em>He shall see his seed, he shall prolong his days</em>. He and his children will enjoy the salvation, which the Lord will grant them. This refers to that generation which will return to God, that is, to the law of God, in the days of Messiah. <em>And the pleasure of the Lord shall prosper in his hand</em>. The true religion shall prosper, all nations will accept it.'],
  [u'<span>\u05de\u05e2\u05de\u05dc \u05e0\u05e4\u05e9\u05d5 \u05d9\u05e8\u05d0\u05d4 \u05d9\u05e9\u05d1\u05e2</span> <em>For the travail of his soul he shall see, he shall be satisfied</em>.<sup>13</sup><i class="footnote">A. V., \u201cHe shall see of the travail of his soul, and shall be satisfied.\u201d</i> He shall see the reward of his forbearance, and shall find his desire fulfilled; or he shall enjoy prosperity in such a degree that he will be satisfied, because <span>\u05e6\u05d3\u05d9\u05e7 \u05e2\u05d1\u05d3\u05d9 \u05dc\u05e8\u05d1\u05d9\u05dd \u05d1\u05d3\u05e2\u05ea\u05d5 \u05d9\u05e6\u05d3\u05d9\u05e7</span> <em>By his knowledge he will cause many to be just</em>.<sup>14</sup><i class="footnote">A. V., \u201cShall my righteous servant justify many.\u201d</i> He will teach the nations how to live according to the Law. <em>And he shall bear their iniquities</em>. Israel will sympathise with the heathen nations in their misfortunes, which have come upon them for their many sins; although they do not sympathise with Israel in his afflictions. The meaning of the phrase might also be this: The Israelites will pray to God for the other nations, and thereby take away their sins; comp. (Zech. xiv. 18).<sup>15</sup><i class="footnote">The passage referred to, \u201cAnd if the family of Egypt go not up, and come not, that have no rain, there shall be the plague,\u201d etc. indicates, according to the opinion of I. E., that the Egyptians (and other nations likewise) shall come up to Jerusalem, and tell the Israelites of their distress; the Israelites will then pray for them, or join them in their prayer, and God will send the relief and comfort prayed for.</i> I approve of the latter explanation, since its correctness is evidenced by the words which follow.'],
  [u'<em>Therefore will I divide him</em>, etc. All commentators agree that in this verse the prophet speaks of those that die for the unity of God, explaining the expression <span>\u05d1\u05e8\u05d1\u05d9\u05dd</span> <em>with the great</em>\u2014comp. <span>\u05e8\u05d1</span> \u201cchief\u201d (Est. i. 8)\u2014to signify \u201cthe prophets,\u201d and understand by <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> <em>the strong</em> \u201cthe patriarchs.\u201d <sup>16</sup><i class="footnote">The prophets and patriarchs are the founders of the nation of Israel, therefore the adjectives <span>\u05e8\u05d1\u05d9\u05dd</span> \u201cgreat,\u201d and <span>\u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cmighty\u201d are properly applied to them; but there is probably no special reason why the former should refer to the prophets and the latter to the patriarchs, and not the reverse.</i> According to this explanation the meaning of the whole verse is, \u201cThe merit of those that die for the unity of God, is equal to the merit of the prophets and patriarchs.\u201d We know that this is true, but the subject has no connection with the context of this chapter. I explain it as follows: I will certainly give to Israel a portion of the spoil and booty taken from many nations; <span>\u05de\u05df \u05e2\u05e6\u05d5\u05de\u05d9\u05dd \u2550 \u05d0\u05ea \u05e2\u05e6\u05d5\u05de\u05d9\u05dd</span> \u201cof the strong;\u201d comp. <span>\u05d0\u05ea \u05d4\u05e2\u05d9\u05e8</span> \u201cfrom the city\u201d (Exod. ix. 29). <span>\u05ea\u05d7\u05ea</span> <em>For</em>. The reward for having poured out, etc. <span>\u05d4\u05e2\u05e8\u05d4</span> <em>He poured out</em>. Some render it, \u201che has discovered;\u201d that is, \u201che has done publicly.\u201d I think it is to be compared with <span>\u05d5\u05ea\u05e2\u05e8</span> \u201cand she emptied\u201d (Gen. xxiv. 20), though of a different conjugation,<sup>17</sup><i class="footnote"><span>\u05ea\u05bc\u05b0\u05e2\u05b7\u05e8</span> the apocopated form of <span>\u05ea\u05bc\u05b0\u05e2\u05c7\u05e8\u05b6\u05d4</span> is Piel, <span>\u05d4\u05b6\u05e2\u05b1\u05e8\u05b8\u05d4</span> is Hiphil.</i> and especially with <span>\u05d0\u05dc \u05ea\u05e2\u05e8 \u05e0\u05e4\u05e9\u05d9</span> \u201cdo not pour out my soul\u201d (Psalm cxli. 8), and to be rendered \u201che poured out.\u201d <span>\u05d5\u05d0\u05ea</span> And with. <span>\u05e4\u05e9\u05e2\u05d9\u05dd</span> <em>Transgressors</em> of the word of God. <em>And with the transgressors he was numbered</em>, etc. Israel was considered like people that transgress the will of God. <em>And he bare the sin of many</em>. In consequence of the troubles of Israel, the other nations had peace; the punishment which the latter deserved was inflicted upon the former. <em>And made intercession for the transgressors</em>. He prayed to God for the transgressors. Comp. Jer. xxix. 7. By \u201cthe transgressors,\u201d the heathen nations are meant.<sup>18</sup><i class="footnote">That vexed and illtreated Israel.</i>'],
  [u'I have thus explained the whole passage, on the supposition that it refers to Israel;<sup>19</sup><i class="footnote">The explanation given in the whole chapter seems to be only a concession made to the general opinion, that these chapters, from xl.\u2014lxvi., have no inner connexion throughout, and that in this portion <span>\u05e2\u05d1\u05d3\u05d9</span> \u201cmy servant\u201d refers to Israel. His own opinion is, that \u201cthe servant of the Lord is the prophet, who was in Babylon in exile with his brethren, illtreated there and insulted not only by the Babylonians, but also by those Israelites, that did not believe in his divine mission, but ultimately, when his words were proved to be true by facts, honoured and respected by all.</i> but my opinion is, that \u201cmy servant,\u201d mentioned here (lii. 13), is the same as that of xlii. 1, xlix. 3, liii. 11, the same who says of himself, \u201cI gave my back to the smiters,\u201d etc. (l. 6). In my commentary on chap. xl., I mentioned briefly the leading principle of my opinion, which considers all these chapters (from xl.) as connected with each other.<sup>20</sup><i class="footnote">Comp. I. E. on xl. 1, xlix. 8, lii. 13.</i>']],
 [[u'<em>O barren, thou that didst not bear</em>. The congregation of Israel is called \u201cbarren\u201d and \u201ca woman that did not bear\u201d\u2014the latter attribute being the explanation of the former\u2014because of its small number. <span>\u05e6\u05d4\u05dc\u05d9 ,\u05e4\u05e6\u05d7\u05d9</span>. I have already explained these two words.<sup>1</sup><i class="footnote">Comp. I. E. on xiv. 7, lii. 9, and x. 30.</i> <span>\u05dc\u05d0 \u05d7\u05dc\u05d4</span> <em>That didst not travail with child</em>. Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ex. xv. 14); repeat <span>\u05e2\u05e7\u05e8\u05d4</span> \u201cO barren\u201d before <span>\u05de\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4 .\u05d7\u05dc\u05d4 \u05dc\u05d0</span> <em>Than the children of the married wife</em>, that is, than the children of Babylon,<sup>2</sup><i class="footnote">The explanation introduced by the words <span>\u05e2\u05dc \u05d3\u05e2\u05ea \u05e8\u05de\u05f4\u05d4 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da \u05d0\u05de\u05ea</span>, \u201cThis is the opinion of Rabbi Moses Hakkohen, but I think,\u201d refers doubtlessly to the words <span>\u05d1\u05e0\u05d9 \u05d1\u05e2\u05d5\u05dc\u05d4</span>, \u201cthe children of the married woman.\u201d The opinion of R. Moses Hakkohen is missing in the printed edition of this Commentary.</i> according to the opinion of R. Moses Hakkohen, but I think, that every nation that has a husband (<span>\u05d1\u05e2\u05dc</span>), that is, every nation that has its own king, is meant here by <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> \u201cthe married wife.\u201d<sup>3</sup><i class="footnote">This is again an allusion to the difference of opinion between R. Moses Hakkohen and I. E., regarding the subject of these prophecies (xl.\u2014lxvi.). They both agree in the meaning of the figure; but while the one applies it to Babylon, the other applies it to all countries whither Jews have been dispersed through the Roman exile.</i>'],
  [u'<em>Enlarge the place of thy tent</em>, because of the larger number of thy children. <span>\u05d9\u05d8\u05d5</span> <em>Let them stretch forth</em>. Let \u201cthe children of the desolate\u201d stretch forth, or let people stretch forth;<sup>4</sup><i class="footnote">Comp. I. E. on ii. 4, and Note 5.</i> comp. <span>\u05d5\u05d9\u05d0\u05de\u05e8</span> \u201cand one said\u201d (Gen. xlviii. 1). <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05db\u05d9</span> <em>Prevent</em><sup>5</sup><i class="footnote">A. V., \u201cSpare not.\u201d</i><em> not</em>, the people from stretching forth the curtains of thy tent. <em>Thy cords</em>. The cords of thy tent.\u2014The restoration of the towns and villages is meant by this figure.'],
  [u'<span>\u05ea\u05e4\u05e8\u05d5\u05e6\u05d9</span> <em>Thou Shalt spread</em>.<sup>6</sup><i class="footnote">A. V., \u201cThou shalt break forth.\u201d</i> Comp. <span>\u05d5\u05e4\u05e8\u05e6\u05ea</span> \u201cand thou shalt spread abroad\u201d (Gen. xxviii. 14). Some connect it with <span>\u05e4\u05e8\u05e5</span> \u201cto break forth\u201d<sup>7</sup><i class="footnote">That is, to break forth from within the boundaries of the place in order to occupy a larger space.</i> (2 Sam. vi. 8). <em>And thy seed</em>, etc. This is the explanation of the preceding figure. <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> <em>They shall make to be inhabited</em>. The third person plural \u201cthey\u201d refers to <span>\u05d6\u05e8\u05e2\u05da</span> \u201cthy seed.\u201d<sup>8</sup><i class="footnote">I. E. makes this observation, as if to say, that in spite of the change in number (<span>\u05d9\u05d9\u05e8\u05e9</span> sing., <span>\u05d9\u05d5\u05e9\u05d9\u05d1\u05d5</span> pl.) the noun <span>\u05d6\u05e8\u05e2\u05da</span> is the subject to both verbs.</i>'],
  [u'<span>\u05dc\u05d0 \u05ea\u05d7\u05e4\u05d9\u05e8\u05d9</span> <em>Thou shalt not be ashamed</em>. Comp. <span>\u05d5\u05d7\u05e4\u05e8\u05d4</span> \u201cand shall be confounded\u201d (xxiv. 23). <em>Fear not</em>, while being in exile. <em>The shame of thy youth</em>. The exile of the youths is to be understood;<sup>9</sup><i class="footnote">This is the translation of the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05dc\u05d5\u05ea \u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>; but <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> is rather suspicious; for first, the third person <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05d4</span> is required; secondly, I. E. would not have used the same word in explaining the phrase. From the context we may infer that <span>\u05d2\u05dc\u05d5\u05ea \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe stay of the Israelites in Egypt is meant.\u201d</i> or the phrase refers to the period of the first and second temple,<sup>10</sup><i class="footnote"><span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span>, according to this explanation, is \u201cthy vigour\u201d or \u201cthe period of thy vigour\u201d\u2014that is, the period of the independence of the Israelites, the opposite of <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span> \u201cthy widowhood,\u201d the period of weakness and bereavement. According to the former explanation, <span>\u05e2\u05dc\u05d5\u05de\u05d9\u05da</span> \u201cthy youth\u201d refers, as suggested in the preceding note, to the time when the Israelites had not yet taken possession of their land; <span>\u05d0\u05dc\u05de\u05e0\u05d5\u05ea\u05d9\u05da</span>, \u201cthy widowhood,\u201d to a later period, when they had been dispossessed of it.</i> when the Israelites were sometimes visited with great calamities. <em>Thy widowhood</em>. The loss of thy independence.'],
  [u'<span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05c2\u05b7\u05d9\u05b4\u05da\u05b0</span> <em>Thine husband, thy Maker</em>. As to the use of the plural,<sup>11</sup><i class="footnote"><span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b7\u05d9\u05b4\u05da\u05b0 ,\u05e2\u05e9\u05c1\u05b9\u05b7\u05d9\u05b4\u05da\u05b0</span> instead of <span>\u05d1\u05bc\u05d5\u05b9\u05e2\u05b2\u05dc\u05b5\u05da\u05b0 ,\u05e2\u05d5\u05b9\u05e9\u05b9\u05b5\u05da\u05b0</span>.</i> comp. <span>\u05d1\u05bc\u05b0\u05e2\u05e9\u05c7\u05c1\u05d9\u05d5</span> \u201cin Him that made him\u201d (Ps. cxlix. 2); <span>\u05d0\u05dc\u05d4\u05d9\u05dd</span> \u201cGod;\u201d <span>\u05d0\u05d3\u05d5\u05e0\u05d9\u05dd</span> \u201cLord;\u201d I have explained this in my commentary on Genesis (i. 1).<sup>12</sup><i class="footnote">I. E. calls this form <span>\u05d3\u05e8\u05da \u05db\u05d1\u05d5\u05d3</span> (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.</i> <span>\u05d1\u05d5\u05e2\u05dc\u05d9\u05da</span> \u201cThine husband\u201d is here used for <span>\u05de\u05dc\u05db\u05da</span> \u201cthy King.\u201d and <span>\u05e2\u05e9\u05d9\u05da</span> \u201cthy Maker\u201d for <span>\u05d0\u05dc\u05d4\u05d9\u05da</span> \u201cthy God.\u201d<sup>13</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05e0\u05d4 \u05d8\u05e2\u05dd \u05d1\u05d5\u05e2\u05dc\u05d9\u05da \u05db\u05de\u05d5 \u05de\u05dc\u05db\u05da \u05d5\u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05de\u05d5</span>. Lit. The meaning of \u201cthy husband\u201d is \u201cthy king and thy God,\u201d as <em>e.g</em>.; in his remark on <span>\u05d1\u05e2\u05d5\u05dc\u05d4</span> (ver. 1), I. E. says that the king is the husband of the country; we separate therefore <span>\u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span> from <span>\u05de\u05dc\u05db\u05da</span>, and consider it as the explanation of <span>\u05d5\u05e2\u05e9\u05d9\u05da</span>, which is to be supplied; the emended text would be <span>\u05d5\u05e2\u05e9\u05d9\u05da \u05db\u05de\u05d5 \u05d5\u05d0\u05dc\u05d4\u05d9\u05da</span>.</i> <em>The God of the whole earth shall He be called</em>. All nations will accept the divine Law. Comp. \u201cFor then will I turn to the people a pure language that they may all call upon the name of the Lord,\u201d etc., (Zeph. iii. 9).'],
  [u'<em>As a woman forsaken</em>, etc. \u201cThe reproach of Israel\u2019s widowhood,\u201d the scorn heaped upon the Israelites by other nations, for not having a king of their own, having been mentioned before (ver. 4), the prophet continues in the name of God: Israel has been, it is true, like a woman that is forsaken, and has grieved at the absence of her husband, but her husband is yet alive, etc.; comp. \u201cthy Maker is thy husband,\u201d etc., (ver. 5)\u2014<span>\u05e2\u05e6\u05d5\u05d1\u05ea</span> \u201cgrieved\u201d is an adjective, not a participle, which it resembles in form\u2014the text continues therefore, \u201cthe Lord hath called thee.\u201d<sup>14</sup><i class="footnote">The Lord hath called thee to come unto Him, as the husband calls his wife, after having left her for a short time.</i> <span>\u05d5\u05d0\u05e9\u05ea \u05e0\u05e2\u05d5\u05e8\u05d9\u05dd \u05db\u05d9 \u05ea\u05de\u05d0\u05e1</span> <em>And like a wife of youth, when she is refused</em>,<sup>15</sup><i class="footnote">A. V., \u201cWhen thou wast refused.\u201d</i> thou hast been.'],
  [u'<span>\u05d1\u05e8\u05d2\u05e2</span> <em>For a moment</em>. The preposition <span>\u05d1</span> is here pleonastic as in <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span> \u201cat the beginning\u201d <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05e0\u05d4</span> \u201cat first.\u201d<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05e8\u05d0\u05e9\u05d5\u05df</span>; but since this word has the meaning \u201cin the first month,\u201d it is to be emended into <span>\u05d1\u05e8\u05d0\u05e9\u05e0\u05d4</span>, \u201cat first;\u201d comp. I. E. on i. 26.\u2014The <span>\u05d1</span> in <span>\u05d1\u05e8\u05d2\u05e2</span> may justly be considered as superfluous, since <span>\u05e8\u05d2\u05e2</span> is here used as a noun, and the accusative without the preposition <span>\u05d1</span> would likewise express the duration of time. This is not the case with <span>\u05d1\u05ea\u05d7\u05dc\u05d4</span>, which without the preposition is a noun, \u201cthe beginning;\u201d with the preposition it is an adverb meaning \u201cat first.\u201d</i> Some say that the meaning of <span>\u05e8\u05d2\u05e2</span> is \u201crebuke;\u201d comp. <span>\u05e8\u05d5\u05d2\u05e2</span> \u201cwho rebuketh.\u201d<sup>17</sup><i class="footnote">A. V., \u201cThat divided.\u201d</i> (li. 15); their opinion is supported by the parallelism of the verse.<sup>18</sup><i class="footnote">By the parallelism <span>\u05e8\u05d2\u05e2</span> is the opposite of <span>\u05e8\u05d7\u05de\u05d9\u05dd</span> \u201cmercy.\u201d</i>'],
  [u'<span>\u05d1\u05e9\u05e6\u05e3</span> <em>In a little</em>. It is hap. leg. With <em>everlasting kindness</em>, etc. This is the opposite of the idea expressed in, \u201cI hid my face for a moment.\u201d The kingdom of Israel will remain for ever (comp. Dan. vii. 27); and the days of the exile, though many, will be like a moment in comparison with the everlasting days of the future happiness.'],
  [u'<em>The waters of Noah</em>. The flood that was in the days of Noah. <em>This</em>, namely, the punishment, which I decreed, and the comfort which I promised.<sup>19</sup><i class="footnote">The punishment is compared with the flood, the comfort with the promise which was then given by the Lord, that the flood should never be brought again.</i> <em>And as I have sworn, that the waters of Noah</em>, that is, a flood like that in the days of Noah, <em>should no more go over the earth</em>. Comp. \u201cNeither will I again smite any more every thing living as I have done,\u201d (Gen. viii. 21). <em>That I would not be wroth with thee</em>, etc. This expression is used because Israel has been compared with a forsaken woman.<sup>20</sup><i class="footnote">I. E. could better refer to the same word <span>\u05e7\u05e6\u05e3</span> \u201cwrath,\u201d used before (ver. 8).</i>'],
  [u'<em>The mountains shall depart</em>, etc. It is possible that the mountains should depart, but my kindness cannot depart from thee. <em>The covenant of my peace</em>, etc.<sup>21</sup><i class="footnote">I. E. seems to have read <span>\u05e9\u05dc\u05de\u05da</span> \u201cthy peace,\u201d instead of <span>\u05e9\u05dc\u05de\u05d9</span> \u201cmy peace.\u201d</i> A figure taken from the mutual promise between husband and wife, who live together in peace and happiness. <span>\u05ea\u05de\u05d5\u05d8\u05d9\u05e0\u05d4</span> <em>Shall be removed</em>. It is the same form as <span>\u05ea\u05e9\u05d5\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span> (Ez. xvi. 55); the plural feminine of the verb <span>\u05e2\u05f4\u05d5</span> has two forms.<sup>22</sup><i class="footnote"><span>\u05e0\u05c7\u05d4</span> with preceding Sheva, and <span>\u05e0\u05c7\u05d4</span> with preceding Segol (<span>\u2013\u05b6\u05d9</span>); <em>e.g</em>., <span>\u05ea\u05bc\u05c7\u05e9\u05b9\u05c1\u05d1\u05b0\u05e0\u05c7\u05d4</span> and <span>\u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b6\u05d9\u05e0\u05c7\u05d4</span></i>'],
  [u'<span>\u05e1\u05d5\u05e2\u05e8\u05d4</span> \u201cTempestuous;\u201d comp. <span>\u05e1\u05d5\u05e2\u05e8</span> (Jon. i. 11); or \u201cTossed with tempest.\u201d Jerusalem is meant.<sup>22a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05d9\u05d0 \u05d6\u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span>; either <span>\u05d5\u05d4\u05d9\u05d0</span> or <span>\u05d6\u05d0\u05ea</span> is superfluous, or <span>\u05d1\u05ea</span> is to be read instead of <span>\u05d6\u05d0\u05ea</span>.</i> <span>\u05e4\u05d5\u05da</span> A precious stone of black colour. Some think that it is the same as <span>\u05e0\u05e4\u05da</span>, \u201can emerald\u201d (Ex. xxviii. 18). <em>Thy stones</em>, which will be required for the building. <span>\u05e1\u05e4\u05d9\u05e8\u05d9\u05dd</span> <em>Sapphires</em>. Precious stones of red colour, as I have explained<sup>23</sup><i class="footnote">Saadiah is of opinion that <span>\u05e1\u05e4\u05d9\u05e8</span> signifies a stone of white colour, because of the expression <span>\u05dc\u05d1\u05e0\u05ea \u05d4\u05e1\u05e4\u05d9\u05e8</span>, \u201cthe white colour of the sapphire\u201d (Ex. xxiv. 10). I. E., however, explains the latter phrase, \u201cthe pavement of a sapphire stone,\u201d and infers, by means of the rule of parallelism, that <span>\u05e1\u05e4\u05d9\u05e8</span> has the same colour as <span>\u05e4\u05e0\u05d9\u05e0\u05d9\u05dd</span>, of which the verb <span>\u05d0\u05d3\u05de\u05d5</span> \u201cthey are red\u201d is used (Lam. iv. 7).</i> (Lam. iv. 7).'],
  [u'<span>\u05db\u05d3\u05db\u05d3</span> <em>Agates</em>. It is hap. leg.; it is the name of a precious stone. <span>\u05d5\u05e9\u05de\u05e9\u05ea\u05d9\u05da</span> <em>And thy windows</em>. It is derived from <span>\u05e9\u05de\u05e9</span> \u201csun.\u201d It signifies the apertures, which are closed with glass<sup>24</sup><i class="footnote"><span>\u05e9\u05de\u05e9\u05d4</span> is the name of the aperture through which the sunlight (<span>\u05e9\u05de\u05e9</span>) passes into the house; in the earlier centuries they were not filled at all, or they were closed with oil paper; in the time of I. E. glass windows seem to have been introduced, but only in houses of a grand style. Here still more is promised. Precious, transparent stones shall be used as windows in all houses, and even over the gates. The Hebrew text has: <span>\u05d9\u05e9\u05d9\u05de\u05d5 \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d5\u05d4\u05df \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span>; it is rather difficult to find the meaning of these words; in the inverted order they read very well <span>\u05d5\u05d4\u05df \u05d6\u05db\u05d5\u05db\u05d9\u05d5\u05ea \u05d9\u05e9\u05d9\u05de\u05d5 \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea</span> \u201cand these are transparent things which are put in the windows.\u201d</i> in stately palaces. <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span> <em>And of thy gates</em>.<sup>25</sup><i class="footnote">A. V., \u201cAnd thy gates.\u201d</i> And the windows of thy gates.<sup>26</sup><i class="footnote">The words of the Hebrew text, <span>\u05d5\u05d4\u05dd \u05d4\u05de\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>, require some emendation. Firstly, there is no noun to which the masculine pronoun <span>\u05d5\u05d4\u05dd</span> \u201cand these\u201d could refer; secondly, <span>\u05e9\u05de\u05e9\u05d5\u05ea</span> is derived from <span>\u05e9\u05de\u05e9</span> \u201csun,\u201d and not from the verb <span>\u05e9\u05de\u05e9</span> \u201cto serve\u201d or \u201cto attend;\u201d thirdly, the word which they explain is missing; the original words are perhaps the following: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u0597 \u05e9\u05de\u05e9\u05d5\u05ea \u05e9\u05e2\u05e8\u05d9\u05da \u05d5\u05d4\u05df \u05d4\u05e9\u05de\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05e9\u05e2\u05e8</span>. The translation is based on this suggestion.</i> <span>\u05d0\u05e7\u05d3\u05d7</span> <em>Carbuncles</em>. A precious stone. The <span>\u05d0</span> is prosthetic; comp. <span>\u05e7\u05d3\u05d7\u05d4</span> \u201cis kindled\u201d (Deut. xxxii. 22). <em>To stones that are desired</em>, that are not like those stones which are thrown about, and are of no value.'],
  [u'<span>\u05dc\u05de\u05d5\u05d3\u05d9</span> Taught of. It is an adjective,<sup>26a</sup><i class="footnote">Comp. c. iii., Note 5.</i> and is used as a synonym of <span>\u05ea\u05dc\u05de\u05d9\u05d3</span> \u201cpupil.\u201d <span>\u05d5\u05e8\u05d1</span> <em>And great shall be</em>. It is a verb; the <span>\u05d5</span> turns the past into the future.'],
  [u'<span>\u05ea\u05db\u05e0\u05e0\u05d9</span> <em>Shalt thou be established</em>. It is Hithpael. The <span>\u05ea</span> is omitted and compensated by the Dagesh in the <span>\u05db</span>. <em>In righteousness</em>, etc. Israel will do justice to all, and will oppress no people, as the heathen nations are used to do.<sup>27</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05db\u05d9\u05dd</span> \u201cthe kings\u201d of the Hebrew text is perhaps a corruption of <span>\u05d4\u05de\u05dc\u05db\u05d5\u05ea</span>, a general term, used to signify the governments by which the Israelites were kept in a sort of slavery and degradation.</i> <em>Thou shalt not fear</em>. For the sin of oppression and violence deprives the state of its power.'],
  [u'<span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span>. According to R. Jonah: \u201cthey will surely gather together;\u201d comp. <span>\u05de\u05de\u05d2\u05d5\u05e8\u05d5\u05ea</span> \u201cbarns,\u201d<sup>28</sup><i class="footnote">Lit., \u201cthe places where the corn is gathered together.\u201d</i> (Joel i. 17). The meaning of the whole verse is accordingly: \u201cIs it possible, that any alliance should be made except with my permission ?\u201d (The alliance between Gog and Magog is here referred to.) \u201cHe who is now thy ally, and will then become thy enemy, will fall.\u201d<sup>29</sup><i class="footnote">This explanation seems to be based on the meaning of the two prepositions <span>\u05d0\u05ea\u05da</span> and <span>\u05d0\u05ea ;\u05e2\u05dc\u05d9\u05da</span> \u201cwith\u201d indicates alliance, friendship; <span>\u05e2\u05dc</span> \u201cagainst,\u201d enmity and war.</i> I take <span>\u05d2\u05d5\u05e8 \u05d9\u05d2\u05d5\u05e8</span> in its usual meaning and explain the verse thus: Can there dwell any stranger with thee in my land, except it be with my will; he who desires to dwell with thee in my land, <span>\u05e2\u05dc\u05d9\u05da \u05d9\u05e4\u05d5\u05dc</span> <em>must surrender to thee</em>.<sup>30</sup><i class="footnote">A. V., \u201cShall fall for thy sake.\u201d</i> The verb <span>\u05e0\u05e4\u05dc</span> has here the same meaning as in <span>\u05d0\u05dc \u05d4\u05db\u05e9\u05d3\u05d9\u05dd \u05d0\u05ea\u05d4 \u05e0\u05d5\u05e4\u05dc</span> \u201cthou fallest away to the Chald\u04d5ans\u201d (Jer. xxxvii. 13); and in <span>\u05e2\u05dc \u05e4\u05e0\u05d9 \u05db\u05dc \u05d0\u05d7\u05d9\u05d5 \u05e0\u05e4\u05dc</span> \u201che surrendered to all his brethren\u201d (Gen. xxv. 18); namely: \u201cto submit to the authority of.\u201d<sup>31</sup><i class="footnote">In his commentary on Gen. xxiii. 18, I. E. gives three meanings of the verb <span>\u05e0\u05e4\u05dc</span> in the two passages quoted here: 1. His lot or portion fell. 2. He went away. 3. He died. The meaning adopted here \u201cto surrender,\u201d is not even mentioned there.</i>'],
  [u'<em>Behold, I have created the smith</em>, etc. It is a figurative expression. <span>\u05d5\u05de\u05d5\u05e6\u05d9\u05d0 \u05db\u05dc\u05d9 \u05dc\u05de\u05e2\u05e9\u05d4\u05d5</span> <em>And that bringeth forth a vessel for its work</em>.<sup>32</sup><i class="footnote">A. V., \u201cAn instrument for his work.\u201d</i> That bringeth forth a vessel out of the fire, to finish it. <em>And I have also created the waster to destroy</em> the instrument of the smith.'],
  [u'<span>\u05d9\u05d5\u05e6\u05e8 \u05e2\u05dc\u05d9\u05da</span> That is formed against thee. <em>Shall not prosper</em>, to become what it is destined to be; but it will be broken. <span>\u05d9\u05d5\u05e6\u05e8</span> <em>Is formed</em>. It is Hophal, similar in form to <span>\u05d9\u05d5\u05e1\u05e8</span> \u201cis taken away,\u201d (Lev. iv. 35). <em>And every tongue</em>, etc. This is the explanation of \u201cany weapon,\u201d etc.<sup>33</sup><i class="footnote">This same opinion, that the phrase \u201cevery tongue,\u201d etc., is the explanation of the preceding verse, is indicated by I. E. in his remark on ver. 16, at the beginning, \u201cIt is a figurative expression.\u201d</i> <em>Thou shalt condemn</em>. All nations will accept the religion of Israel, who will prove to them the falsity of the faiths they have hitherto followed. <em>The heritage</em> which they will receive from the Lord, that is, the Law or the Holy Land.']],
 [[u'<span>\u05d4\u05d5\u05d9</span> <em>Ho !</em> It is the sign of the vocative. <em>Ho, every one that thirsteth</em>, etc. With these words the Lord will address those who will then be desirous to accept the Law. <em>And he that hath no money</em> to buy, that is, that has not the means required for study. <em>Buy and eat</em> the wisdom. Comp.<sup>1</sup><i class="footnote">As to the verb \u201cto eat\u201d being used in a figurative sense, signifying \u201cto learn,\u201d \u201cto perceive.\u201d</i> \u201cEat this roll,\u201d (Ez. iii. 1). Wisdom is demanded by the soul as the food is demanded by the body. <em>Come ye</em> unto me, <em>Buy</em> for nothing, <em>And eat</em> without paying. <em>Wine and milk</em>. Each serves both for food and drink, as medical authorities assert.<sup>2</sup><i class="footnote">The function of the drink is to dissolve the food and to accelerate its digestion; most beverages, according to I. E., are believed to contain no elements of nourishment, but in wine and milk both properties are found, they nourish and accelerate the digestion.</i> Wine and milk are mentioned because the Law is compared with them.<sup>3</sup><i class="footnote">Comp. Midrash Yalkut ad locum, and I. E. on Solomon\u2019s Song ii. 4.\u2014No other passage of the Bible, however, can be adduced, in which the Law is compared with wine and milk.</i>'],
  [u'<em>Wherefore do you spend money</em>, etc. Wherefore will you labour in profane science<sup>4</sup><i class="footnote">By the term <span>\u05d7\u05db\u05de\u05d5\u05ea \u05e0\u05db\u05e8\u05d9\u05d5\u05ea</span> \u201cprofane science,\u201d as contrasted with the knowledge of the Law, I. E. means hardly anything but speculative philosophy, metaphysics; because all practical sciences, especially the science of nature, is repeatedly recommended by I. E.; comp. his commentary on Exod. xx. 1.</i> which is of no use to you. <span>\u05d1\u05d3\u05e9\u05df</span> <em>In fatness</em>. Comp. <span>\u05d3\u05e9\u05df</span> (xxx. 23). <em>Let your soul delight itself in fatness</em>, that is, in that happiness which the soul enjoys after its separation from the body by death.<sup>5</sup><i class="footnote">A second explanation is indicated by I. E. in the additional words <span>\u05d0\u05d5 \u05d8\u05e2\u05de\u05d5</span> \u201cor its meaning is;\u201d the explanation itself is missing in the Hebrew text, or it is the same which is mentioned below (ver. 3.), and is likewise introduced by the words <span>\u05d0\u05d5 \u05d8\u05e2\u05dd</span>; the two words have therefore been omitted in the translation.</i>'],
  [u'<span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> <em>And come unto me</em>. Lit., Go away from your place toward me; comp. <span>\u05e1\u05d5\u05e8\u05d4 \u05d0\u05dc\u05d9</span> \u201cturn in to me\u201d (Jud. iv. 18).<sup>6</sup><i class="footnote"><span>\u05d4\u05dc\u05da</span> \u201cto go\u201d signifies removal from the place of him that speaks, <span>\u05d1\u05d5\u05d0</span> \u201cto come,\u201d approach to it. The preposition <span>\u05d0\u05dc\u05d9</span> demands the verb <span>\u05d5\u05d1\u05d5\u05d0\u05d5</span>, while the verb <span>\u05d5\u05dc\u05db\u05d5</span> demands <span>\u05de\u05de\u05e0\u05d9</span>; I. E. therefore explains the words <span>\u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9</span> as an elliptical phrase, meaning, \u201cand go from your place and come unto me.\u201d Comp. I. E. on xxxi. 1, Note 2.</i> <em>And your soul shall live</em>. That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law. <em>An everlasting covenant</em>, that will never expire. <em>The sure mercy of David</em>, that is, like the covenant which I made with David and the kindness which I showed to him, promising him \u201cmy mercy will I keep for him for evermore,\u201d etc. (Ps. lxxxix. 29). It is also possible, that by \u201cDavid\u201d in this verse Messiah is meant, who will be of the family of David; as the prophet is sometimes called \u201cIsrael\u201d for the same reason;<sup>7</sup><i class="footnote">See I. E. on xlix. 3.</i> and the meaning of <span>\u05d4\u05e0\u05d0\u05de\u05e0\u05d9\u05dd \u05d7\u05e1\u05d3\u05d9 \u05d3\u05d5\u05d3</span> is in that case: \u201cfor the kindness of Messiah is sure.\u201d<sup>8</sup><i class="footnote">That is, is everlasting, and therefore the covenant which will be made with you through him, will likewise be <span>\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd</span> \u201can everlasting covenant.\u201d According to the first explanation the \u201ceverlasting covenant\u201d promised here, is compared with \u201cthe everlasting covenant\u201d which God made with King David.</i> This explanation is supported by the next verse.'],
  [u'<em>Behold, I have given him</em>, namely, Messiah. <span>\u05dc\u05d0\u05de\u05d9\u05dd</span> \u201cThe people,\u201d the <span>\u05dc</span> being radical; or \u201cto the people,\u201d the <span>\u05dc</span> being a preposition.<sup>9</sup><i class="footnote">There are in Hebrew two words which signify \u201cnation,\u201d namely: <span>\u05d0\u05b9\u05dd</span> and <span>\u05dc\u05d0\u05b9\u05dd</span>; pl. <span>\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (Ps. cxvii. 1) and <span>\u05dc\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd</span> (xlix. 1).</i> <em>For a witness</em>. Messiah will testify, that there is no other king, no other ruler of the world, than God. <span>\u05d5\u05de\u05e6\u05d5\u05d4</span> And one that issues commands.<sup>10</sup><i class="footnote">This remark appears to be quite superfluous, since <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b5\u05d4</span> can hardly mean anything else; it is perhaps intended to indicate that it is not an irregular participle instead of <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span>, but the construct state of the noun <span>\u05de\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4</span> \u201ccommander.\u201d See Kimchi ad locum.</i>'],
  [u'<em>A nation, that thou knowest not</em>, which thou hast not known hitherto, <em>thou shalt call</em> to come unto thee; comp. \u201cI called my servant,\u201d etc. (Job xix. 16). <em>And nations that knew not thee shall run unto thee</em>. This proves my explanation<sup>11</sup><i class="footnote">This refers to the opinion of I. E. that the prophecies contained in this part of the book, describe the time of Messiah yet to come; the verse before us supports that opinion, since the promise contained in it, has not yet been fulfilled.</i> to be correct. <span>\u05e4\u05d0\u05e8\u05da</span> <em>He hath glorified thee</em>. It is irregular;<sup>12</sup><i class="footnote">The regular form of the two verbs is: <span>\u05e2\u05c7\u05e0\u05b0\u05da\u05b8 ,\u05e4\u05bc\u05b0\u05d0\u05b5\u05e8\u05b0\u05da\u05b8</span>.</i> there is no other instance of a perfect verb having this form; but there is one of the weak verb: <span>\u05e2\u05c7\u05e0\u05c7\u05da\u05b0</span> \u201cHe hath answered thee\u201d (xxx. 19).'],
  [u'<em>Seek ye the Lord</em>. This appeal is made to the contemporaries of the prophet,<sup>13</sup><i class="footnote">That were, together with the prophet, captives in Babylon. See I. E. on xl. 1.</i> telling them to seek the Lord, since they knew that they would be redeemed from Babylon, and after that again from all other nations. <em>While He may be found</em> by those that seek Him. God is certainly everywhere at all times; but the meaning of this phrase is, \u201cwhile the decree is not yet resolved upon:\u201d in a similar way the phrase, \u201cwhile He is near\u201d is to be explained, namely, \u201cwhile He permits His glory to rest upon the temple.\u201d<sup>14</sup><i class="footnote">The words <span>\u05e8\u05de\u05d6 \u05dc\u05e9\u05db\u05d9\u05e0\u05d4 \u05e9\u05d4\u05d9\u05d0 \u05d1\u05de\u05e7\u05d3\u05e9</span> seem to be a new explanation, which is quite different from the preceding one \u201cwhile the decree is not yet resolved upon.\u201d In the commentary Michlal Jofi the latter is assigned to the Talmud, the former to Don Isaak Abravanel. We conjecture therefore that the word <span>\u05d0\u05d5</span> \u201cor\u201d before <span>\u05e8\u05de\u05d6</span> has been dropped; and have restored it in the translation.</i>'],
  [u'<em>Let the wicked forsake</em>, etc. This is the explanation of \u201cSeek ye the Lord,\u201d etc. <em>His way</em>. The way which he is accustomed to go. <span>\u05d5\u05d0\u05d9\u05e9 \u05d0\u05d5\u05df \u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d5</span> <em>And the unrighteous man his thoughts</em>. Supply <span>\u05d9\u05e2\u05d6\u05d1</span> \u201clet him forsake.\u201d The principal points, \u201cthe thought and the deed\u201d are mentioned by the prophet.<sup>15</sup><i class="footnote">According to I. E. <span>\u05d3\u05e8\u05da</span> signifies the way of action, the practice, contrasted with <span>\u05de\u05d7\u05e9\u05d1\u05d4</span> \u201cthought,\u201d \u201cplan.\u201d</i> <em>He will abundantly pardon</em> the iniquities.'],
  [u'<em>For my thoughts are not yours</em>. You thought that I should punish you even after your return to me; but your thoughts are not mine; my intention is to do good to you. <em>Neither are your ways my ways</em>. My ways are righteous; comp., Are not my ways equal? are not your ways unequal ? (Ez. xviii. 19).'],
  [u'<em>For as the heavens</em>, etc., <em>so are my ways higher</em>, etc. This is a figurative expression.<sup>16</sup><i class="footnote">In the Hebrew text there is no proper distinction between this verse and the succeeding. <span>\u05de\u05e9\u05dc</span> should be separated from the succeeding words by a full stop. The conjunction <span>\u05db\u05d9</span>, which follows, is not part of the commentary but of ver. 10, the text which is to be explained.</i>'],
  [u'<em>For as the rain cometh down</em>, etc. The rain watereth the earth, in coming down from heaven; for that purpose God sends it down, in order that seed may be given to the sower and bread to the eater.'],
  [u'<em>So shall my word</em>, etc. I shall fulfil all I spake to the prophets.'],
  [u'<em>For you shall go out with joy</em>. You will go out from the exile joyfully. <em>And be led forth with peace</em> to your land on horses and mules. If this passage be referred to the Babylonian exile, it was indeed literally fulfilled.<sup>17</sup><i class="footnote">Comp. Ezr. i. 3, sqq.</i> But if it is understood to allude to a future redemption, in that case comp. \u201cAnd they shall bring all your brethren upon horses,\u201d etc. (lxvi. 20). Some refer it to both.<sup>18</sup><i class="footnote">To the Babylonian exile and the Roman exile.</i> <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> <em>Shall clap</em>. This verb is frequently met with in the Chaldee.<sup>19</sup><i class="footnote">Comp. Dan. ii. 35, v. 19.</i> <span>\u05d5\u05de\u05d7\u05d4</span> \u201cand shall reach\u201d (Num. xxxiv. 11) is of the same root.<sup>20</sup><i class="footnote">The two verbs compared by I. E. are not the same, the one is <span>\u05dc\u05f4\u05d4</span>, the other <span>\u05dc\u05f4\u05d0</span>; but <span>\u05d0</span> and <span>\u05d4</span> interchange. The word <span>\u05de\u05d2\u05d6\u05e8\u05ea</span> before <span>\u05d5\u05de\u05d7\u05d4</span> seems to be a corruption of <span>\u05d5\u05de\u05d2\u05d6\u05e8\u05ea\u05d5</span>; since <span>\u05d9\u05de\u05d7\u05d0\u05d5</span> is not derived from <span>\u05de\u05d7\u05d4</span>, but the latter is, in the one passage quoted here, exceptionally used in the sense of <span>\u05de\u05d7\u05d0</span>, \u201cto join,\u201d \u201cto clap,\u201d or \u201cto strike.\u201d</i>'],
  [u'<span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e5</span> <em>The thorn</em>. Comp. <span>\u05d4\u05e0\u05e2\u05e6\u05d5\u05e6\u05d9\u05dd</span> \u201cthe thorns\u201d (vii. 19). The fir is undoubtedly better than the thorn. <span>\u05e1\u05e8\u05e4\u05d3</span> <em>The brier</em>. A kind of thorn. <em>And it shall be to the Lord for a name</em>, etc. He will perform wonders, in providing the wilderness with rivers, when Israel will return to Zion, and this will be to the Lord <em>An everlasting sign</em>, a miracle that will remain for ever.<sup>21</sup><i class="footnote">I. E. means either that the rivers and fountains produced in the wilderness by a miracle will remain for ever, and thus continually testify the glory of God, or that the miracle will be of such an extraordinary character, that it will for ever remain in the memory of mankind.</i>']],
 [[u'<em>Keep ye judgment</em>, etc. You know that God will redeem you, and that He will bless you with all these benefits; keep, therefore, His judgments, for, if you do this, \u201csalvation is near to come.\u201d We may learn from this verse that the coming of Messiah is delayed because of our sins.'],
  [u'<em>Blessed is the man that does this</em>, that keeps the following precepts, to observe the Sabbath, etc. <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> <em>From polluting it</em>. It is certain that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> indicates the feminine gender;<sup>1</sup><i class="footnote">It is generally believed that the <span>\u05ea</span> in <span>\u05e9\u05d1\u05ea</span> is radical and that it is formed from <span>\u05e9\u05d1\u05ea</span>, like <span>\u05d2\u05bc\u05b7\u05e0\u05bc\u05c7\u05d1</span> \u201cthief\u201d from <span>\u05d2\u05bc\u05c7\u05e0\u05b7\u05d1</span> \u201cto steal.\u201d I. E. either derives the word from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto rest,\u201d or believes that one <span>\u05ea</span> has been dropped.</i> the masculine pronoun <span>\u05d5\u05b9</span> refers to the masculine noun <span>\u05d9\u05d5\u05dd</span> \u201cday,\u201d which may be supplied before <span>\u05e9\u05d1\u05ea</span>, or to the verbal noun <span>\u05e9\u05c1\u05b4\u05de\u05bc\u05d5\u05bc\u05e8</span> implied in the verb <span>\u05e9\u05c1\u05b9\u05de\u05b5\u05e8</span>; for every verb implies a verbal noun, if that is not directly expressed;<sup>2</sup><i class="footnote">I. E. repeatedly mentions the rule that every form of the verb contains the verbal noun, which may be supplied, whenever required, either in the form of a masculine noun, or of a feminine one, according to circumstances. The suffix singular <span>\u05d5\u05b9</span> in <span>\u05d5\u05ea\u05e6\u05e4\u05e0\u05d5</span> (Jos. ii. 4.) does not agree with the plural <span>\u05e9\u05e0\u05d9 \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd</span> \u201cthe two men;\u201d it is therefore explained to refer to the noun <span>\u05dc\u05e7\u05d7</span> \u201cthe taking\u201d contained in the verb <span>\u05d5\u05ea\u05e7\u05d7</span> \u201cand she took,\u201d and the sense of the passage is accordingly: She took the two men and hid that fact. The subject to <span>\u05ea\u05e7\u05d5\u05dd</span> (Prov. xv. 22) is <span>\u05e2\u05e6\u05d4</span> \u201ccounsel,\u201d which is contained in the participle <span>\u05d9\u05d5\u05e2\u05e6\u05d9\u05dd</span> \u201cthey that give counsel.\u201d The masculine suffix <span>\u05d5\u05b9</span> in <span>\u05de\u05d7\u05dc\u05dc\u05d5</span> is in the same way explained to refer to the masculine noun <span>\u05e9\u05de\u05d5\u05e8</span> \u201cthe keeping,\u201d contained in the participle <span>\u05e9\u05de\u05e8</span> \u201cwho keepeth.\u201d</i> compare the remark of R. Moses Hakkohen on <span>\u05d5\u05b7\u05ea\u05bc\u05b4\u05e6\u05b0\u05e4\u05bc\u05b0\u05e0\u05d5\u05b9</span> (Jos. ii. 7), that the suffix refers to the verbal noun \u201cthe taking;\u201d<sup>3</sup><i class="footnote">A. V., \u201cAnd hid them.\u201d</i> compare also <span>\u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05e2\u05e6\u05d4 \u05ea\u05e7\u05d5\u05dd \u2550 \u05d1\u05e8\u05d1 \u05d9\u05e2\u05e6\u05d9\u05dd \u05ea\u05e7\u05d5\u05dd</span>, \u201cin the multitude of counsellors it is established\u201d<sup>4</sup><i class="footnote">A. V., \u201cBut in multitude of counsellors they (the purposes <span>\u05de\u05d7\u05e9\u05d1\u05d5\u05ea</span>) are established.\u201d</i> (Prov. xv. 22), the word <span>\u05e2\u05e6\u05d4</span> being supplied.'],
  [u'<em>The son of the stranger</em>. The true proselytes. <span>\u05d4\u05b7\u05e0\u05bc\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> <em>That hath joined himself</em>. It is the past tense with a prefixed <span>\u05d4</span>, which is here equivalent to the relative <span>\u05d0\u05e9\u05e8</span> \u201cthat;\u201d comp. <span>\u05d4\u05d4\u05dc\u05d1\u05d5\u05d0</span> \u201cwho went\u201d (Jos. x. 24)<sup>5</sup><i class="footnote">The past of the Niphal of <span>\u05dc\u05d5\u05d4</span> is <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span>, the participle <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05b6\u05d4</span> m., <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> f. Because of the preceding <span>\u05d1\u05df \u05d4\u05e0\u05db\u05e8</span> the masculine is here required, and <span>\u05e0\u05b4\u05dc\u05b0\u05d5\u05c7\u05d4</span> is consequently the past, third person masculine; the <span>\u05d4</span>, which before nouns and participles has a demonstrative character, has before the past or future of a verb the power of a relative pronoun. This latter case is, however, very rare.</i>. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9\u2550\u05d9\u05d1\u05d3\u05d9\u05dc\u05b7\u05e0\u05d9</span> \u201cThe Lord will separate me.\u201d Comp. <span>\u05d9\u05d0\u05d4\u05d1\u05b7\u05e0\u05d9</span> \u201c(my husband) will love me\u201d (Gen. xxix. 32).<sup>6</sup><i class="footnote">The vowel, which connects the suffix with the verb, is Kamez or Pathah for the forms of the past tense, Zere or Segol for the other forms. This rule, however, is not without exceptions, of which <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05b4\u05d9\u05dc\u05b7\u05e0\u05b4\u05d9</span> instead of <span>\u05d9\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9\u05dc\u05b5\u05e0\u05b4\u05d9</span> is one.</i> <em>I am a dry tree</em>, because I cannot have children.'],
  [u'<em>That keep my sabbath</em>, etc. The sabbath is mentioned, because it is a sign of the covenant between Him and those that keep it, on account of God having rested on it;<sup>7</sup><i class="footnote">The words \u201con account of God having rested on that day\u201d are part of the condition of the covenant; the Sabbath is to be kept, because God declared it holy when He created the universe in six days and rested on the seventh.</i> he who keeps the Sabbath is, therefore, a worshipper of the Lord.'],
  [u'<span>\u05d9\u05d3</span> <em>A place</em>. Comp. Deut. xxiii. 13.'],
  [u'<em>Also the sons of the stranger</em>, etc. The eunuchs are mentioned before \u201cthe sons of the strangers,\u201d because they are the last named (ver. 3). Comp. \u201cAnd I gave to Isaac, Jacob, and Esau, and I gave to Esau,\u201d etc. (Jos. xxiv. 4). <em>To serve him</em>. The service of the Lord consists in keeping His commandments.'],
  [u'<em>For mine house shall be called an house of prayer for all people</em>. Compare the prayer of King Solomon (1 Kings viii. 41).'],
  [u'<em>The outcasts of Israel</em>, that came from Babylon, Elam, and Assyria.<sup>8</sup><i class="footnote">The words of the Hebrew text are: <span>\u05db\u05d9 \u05d0\u05dd \u05e2\u05dc\u05d5 \u05de\u05d1\u05d1\u05dc \u05d5\u05de\u05e2\u05d9\u05dc\u05dd \u05d5\u05de\u05d0\u05e9\u05d5\u05e8</span>. It is impossible to make sense of these words; <span>\u05d0\u05dd</span> is probably the cause of the confusion, and if we replace it by <span>\u05d4\u05dd</span>, \u201cthey,\u201d we get a tolerable sense; this emendation has been adopted for the translation. But the whole remark of I. E. seems to be superfluous, for the meaning of \u201cthe outcasts of Israel\u201d is well known. Another emendation suggests itself to the reader, namely, to alter <span>\u05d0\u05dd</span> into <span>\u05e2\u05de\u05d4\u05dd</span> \u201cwith them;\u201d and to translate the phrase thus: \u201cFor people of Babylon, Elam, Assyria went up with them\u201d (the Israelites). The remark would in that case not explain the expression \u201coutcasts of Israel,\u201d but the word <span>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>; its proper place would then be at the end of the verse.</i> <em>Beside those that are gathered unto him</em>, that is, besides the proselytes. The meaning of the whole phrase is, <em>Yet</em> will I gather others to him, besides those that have already joined Israel. The suffix in <span><sup>8a</sup><i class="footnote"><span>\u05d5\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span> of the Hebrew text is probably a corruption of <span>\u05d5\u05f4\u05f4\u05d5 \u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>.</i>\u05dc\u05e0\u05e7\u05d1\u05e6\u05d9\u05d5</span>, \u201cthat are gathered unto him,\u201d refers to Israel.'],
  [u'<em>All ye beasts of the field</em>, etc. The idea connecting the following with the preceding verses is, that the righteous Israelites and the proselytes will return, but those that persevere in the worship of idols will not return. <span>\u05d0\u05ea\u05d9\u05d5</span> <em>Come</em>. It is imperative (comp. xxi. 12) of <span>\u05d0\u05ea\u05d4</span> \u201cto come;\u201d comp. <span>\u05d5\u05d0\u05ea\u05d4</span>, \u201cand He came\u201d (Deut. xxxiii. 2). God summons the idolatrous wicked nations, to come and devour the wicked of Israel, like wild beasts that devour each other.'],
  [u'<em>His watchmen are blind</em>, etc. The false prophets in Israel are meant, who were like blind watchmen during the day, and like dumb dogs during the night, that cannot guard the house and are of no use whatever. <span>\u05dc\u05e0\u05d1\u05d7</span> <em>To bark</em>. The word has in Arabic the same meaning. <span>\u05d4\u05d6\u05d9\u05dd</span> <em>Dogs</em>.<sup>9</sup><i class="footnote">A. V., \u201cSleeping.\u201d</i> It is hap. leg.; the <span>\u05d4</span> is radical as in <span>\u05d4\u05d5\u05e8\u05d5 \u05d5\u05d4\u05e0\u05d5</span> \u201cconceiving and uttering\u201d (lix. 13).<sup>10</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05d5\u05e8\u05d9\u05dd \u05d5\u05d4\u05d5\u05d2\u05d9\u05dd</span>; but since those words do not occur in the Bible, the words <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span> have been substituted for them. I. E. read perhaps <span>\u05d4\u05e8\u05d9\u05dd \u05d5\u05d4\u05d2\u05d9\u05dd</span> instead of <span>\u05d4\u05e8\u05d5 \u05d5\u05d4\u05d2\u05d5</span>.</i> The participle Hiphil has always <span>\u05de</span> at the beginning.\u2014R. Jonah says that the Targum renders <span>\u05d4\u05d6\u05d9\u05dd</span> by <span>\u05e0\u05d9\u05d9\u05de\u05d9\u05df</span> \u201cslumbering,\u201d because dogs are more addicted to slumber than all other animals.<sup>11</sup><i class="footnote">Dogs are employed as the guardians of the house, because their sleep is not very deep, but rather like slumbering which is interrupted by the least noise; they are, therefore, according to R. Jonah, called \u201cthe slumberers.\u201d</i> <em>Loving the slumber</em>. Repetition of the same idea.'],
  [u'<span>\u05e2\u05d6\u05d9 \u05e0\u05e4\u05e9</span> <em>Greedy</em>. The word <span>\u05e0\u05e4\u05e9</span> is mostly used in Scripture to express the \u201cappetitive soul;\u201d<sup>12</sup><i class="footnote">Comp. I. E. on xxvi. 9, Note 9, and Eccles. vii. 3. Three kinds of <span>\u05e0\u05e4\u05e9</span>, \u201csoul,\u201d are mentioned there; one of them, which is mostly understood by <span>\u05e0\u05e4\u05e9</span>, is <span>\u05e0\u05e4\u05e9 \u05d4\u05e6\u05d5\u05de\u05d7\u05ea</span> or <span>\u05e0\u05e4\u05e9 \u05d4\u05de\u05ea\u05d0\u05d5\u05d4</span>, \u201cthe vegetative or appetitive soul.\u201d</i> comp. <span>\u05d5\u05e0\u05e4\u05e9\u05d5 \u05de\u05d0\u05db\u05dc \u05ea\u05d0\u05d5\u05d4</span> \u201cand his soul (abhorreth) dainty meat\u201d (Job xxxiii. 20). All these dogs are useless; they do only harm, because of their strong, insatiable appetite, called <span>\u05e2\u05d6\u05d5\u05ea \u05e0\u05e4\u05e9</span> \u201cgreediness;\u201d<sup>12a</sup><i class="footnote">Lit., \u201cStrength of appetite.\u201d</i> \u201cthey can never have enough.\u201d The words which follow contain the explanation of the figure used here. <em>And they</em>, the dogs mentioned here, <em>Are the shepherds</em> of Israel, that cannot understand. <span>\u05d4\u05d1\u05d9\u05df</span> <em>Understand</em>. It is infinitive. <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> <em>For his gain</em>, for that which brings him profit; comp. <span>\u05de\u05d4 \u05d1\u05e6\u05e2</span> \u201cwhat profit is there\u201d (Ps. xxx. 10). <span>\u05de\u05e7\u05e6\u05d4\u05d5</span> <em>From his quarter</em>. Every one from his quarter.<sup>13</sup><i class="footnote">This remark, which is usually made by I. E. to explain the use of the singular instead of the plural, is here superfluous; since the singular <span>\u05d0\u05d9\u05e9</span>, and also <span>\u05dc\u05d1\u05e6\u05e2\u05d5</span> are preceding. The similar phrase, <span>\u05db\u05dc \u05d4\u05e2\u05dd \u05de\u05e7\u05e6\u05d4</span> (Gen. xix. 4) was perhaps intended as an explanation of <span>\u05de\u05e7\u05e6\u05d4\u05d5</span>, \u201ceveryone, from whatever quarter he might come.\u201d</i>'],
  [u'<em>Come ye</em>, etc. The money which they acquire unjustly, they spend in feasting, and one shepherd says to his fellow- shepherd, \u201cCome, let us buy wine.\u201d <span>\u05d5\u05e0\u05e1\u05d1\u05d0\u05d4 \u05e9\u05db\u05e8</span> <em>And let us fill ourselves with strong drink</em>. Let us make ourselves drunk.<sup>14</sup><i class="footnote"><span>\u05de\u05e9\u05db\u05e8</span> in the Hebrew text is probably a corruption of <span>\u05e0\u05e9\u05ea\u05db\u05e8</span>; and the quotation from the Book of Proverbs is to prove that the verb <span>\u05e1\u05d1\u05d0</span> means \u201cto drink too much.\u201d Comp. I. E. on Deut. xxi. 20.\u2014To explain <span>\u05e9\u05db\u05e8</span> by <span>\u05de\u05e9\u05db\u05e8</span> \u201cof strong drink\u201d would be wrong, since <span>\u05e1\u05d1\u05d0</span> does not govern the preposition <span>\u05de\u05df</span> \u201cof;\u201d and would not be supported by the phrase quoted.</i> Comp. <span>\u05e1\u05d1\u05d0\u05d9 \u05d9\u05d9\u05df</span> \u201cwine-bibbers\u201d (Prov. xxiii. 20). <em>And to-morrow shall be as this day</em>. They do this not one day alone but day after day. <span>\u05d9\u05ea\u05e8</span> <em>More abundant</em>. It is an adjective. The morrow shall excel to-day in pleasure and feasting.']],
 [[u'<em>The righteous perisheth</em>, etc. There is nothing but the deeds of these evil shepherds; the righteous are gone, <em>And no man layeth it to heart</em> to consider, why do the righteous perish, and those wicked people remain alive; but the prophet gives the answer to this question: <em>The righteous is taken away from the evil to come</em>, that he should not see the evil that is coming over Israel and the holy city.'],
  [u'<span>\u05d9\u05d1\u05d0 \u05e9\u05dc\u05d5\u05dd</span> <em>He shall enter into peace</em>, etc. The righteous shall come in peace to his grave; comp. \u201cThou shalt die in peace\u201d (Jer. xxxiv. 5); \u201cAnd thou shalt go to thy fathers in peace\u201d (Gen. xv. 15). <span>\u05d9\u05e0\u05d5\u05d7\u05d5 \u05e2\u05dc \u05de\u05e9\u05db\u05d1\u05d5\u05ea\u05dd \u05d4\u05dc\u05da \u05e0\u05db\u05d7\u05d5</span> <em>They that walk before Him, shall rest in their beds</em>.<sup>1</sup><i class="footnote">A. V., \u201cThey shall rest in their beds, each one walking in his uprightness.\u201d</i> Comp. <span>\u05d0\u05d7\u05e8\u05d9 \u05d9\u05d9 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05ea\u05dc\u05db\u05d5</span> \u201cye shall walk after the Lord your God\u201d (Deut. xiii. 5). Some explain the verse thus: \u201cPeace and tranquillity shall come to them, and they that walk,\u201d etc.<sup>2</sup><i class="footnote">According to the first explanation <span>\u05d1\u05e9\u05dc\u05d5\u05dd \u2550 \u05e9\u05dc\u05d5\u05dd</span> \u201cin peace,\u201d and the subject <span>\u05d4\u05e6\u05d3\u05d9\u05e7</span> \u201cthe righteous\u201d must be supplied, which is the subject to <span>\u05d9\u05d1\u05d0</span> as well as to <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>; to the latter in a collective sense. According to the second explanation <span>\u05e9\u05dc\u05d5\u05dd</span> is the subject to <span>\u05d9\u05d1\u05d5\u05d0</span>, and <span>\u05e9\u05dc\u05d5\u05dd</span> together with <span>\u05d4\u05e9\u05e7\u05d8</span> \u201ctranquillity\u201d (which must be supplied), the subject to the plural form <span>\u05d9\u05e0\u05d5\u05d7\u05d5</span>, \u201cthey shall rest.\u201d But whence we have to get the supplementary <span>\u05d4\u05e9\u05e7\u05d8</span> is not explained.</i> <span>\u05e0\u05b4\u05db\u05b0\u05d7\u05d5\u05b9 \u2550 \u05e0\u05b0\u05db\u05b9\u05d7\u05d5\u05b9</span> <em>Before Him</em>. The form of nouns varies.<sup>3</sup><i class="footnote">I. E. supposes here the form <span>\u05e0\u05b9\u05db\u05b7\u05d7 \u2550 \u05e0\u05b6\u05db\u05b7\u05d7</span>, although it is not found in Scripture. Comp. I. E. on ix. 3, Note 4.</i>'],
  [u'<em>Draw near</em>, Ye my people, house of Israel, for judgment. The Lord addresses Israel. <span>\u05d1\u05e0\u05d9 \u05e2\u05d5\u05e0\u05e0\u05d4</span> <em>Ye sons of the sorceress</em>. Comp. <span>\u05d5\u05e2\u05e0\u05e0\u05d9\u05dd</span> \u201cand sorcerers\u201d (ii. 6). <span>\u05d6\u05e8\u05e2 \u05de\u05e0\u05d0\u05e3</span> <em>The seed of the adulterer</em>, that is, of the adulterous father. <span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> <em>And the whore</em>, the adulterous mother.<sup>3a</sup><i class="footnote"><span>\u05d5\u05ea\u05d6\u05e0\u05d4</span> is either an elliptical phrase \u201cand of her that is a whore\u201d or a noun (<span>\u05d6\u05d5\u05e0\u05d4 \u2550 \u05ea\u05d6\u05e0\u05d4</span>) with the prefix <span>\u05d5\u05b0\u05d4\u05b7 \u2550 \u05d5\u05b7</span> \u201cand the.\u201d</i> The sense of the whole is: Men and women, both are bad.'],
  [u'<em>Against whom do you sport yourselves</em>, to ask what good he has done unto us.'],
  [u'<span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd \u05d1\u05d0\u05dc\u05d9\u05dd</span> The best of the various explanations of this phrase is that it refers to idolatry;<sup>4</sup><i class="footnote">The noun <span>\u05d0\u05dc\u05d9\u05dd</span> signifies here trees under which idols were worshipped. See Rashi and Targum ad locum.</i> <span>\u05d4\u05e0\u05d7\u05de\u05d9\u05dd</span> \u201cWho are conceived,\u201d similar in form to <span>\u05d4\u05e0\u05e6\u05d1\u05d9\u05dd</span> \u201cthat stood\u201d (Gen. xlv. 1), is the Niphal of <span>\u05d9\u05d7\u05dd</span> \u201cto conceive;\u201d comp. <span>\u05d1\u05db\u05dc\u05bc \u05d9\u05b7\u05d7\u05b5\u05dd</span> \u201cwhensoever (the stronger cattle) did conceive\u201d (Gen. xxx. 41). This expression is the description of \u201cchildren of transgression\u201d (ver. 4); comp., \u201cAnd in sin did my mother conceive me\u201d (Ps. li. 7). <span>\u05e9\u05d7\u05d8\u05d9 \u05d4\u05d9\u05dc\u05d3\u05d9\u05dd</span> <em>Slaying the children</em> in honour of the idols; comp. <span>\u05d5\u05d0\u05e9\u05d7\u05d8</span> \u201cand I pressed\u201d<sup>5</sup><i class="footnote">I. E. read <span>\u05e9\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span> instead of <span>\u05e9\u05c1\u05b9\u05d7\u05b2\u05d8\u05b5\u05d9</span>.</i> (Gen. xl. 11). They act like a harlot that kills her children.'],
  [u'<span>\u05d1\u05d7\u05dc\u05e7\u05d9</span> <em>Among the smooth stones</em>. Comp. <span>\u05d7\u05dc\u05d5\u05e7\u05d9 \u05d0\u05d1\u05e0\u05d9\u05dd</span> \u201csmooth stones\u201d (1 Sam. xvii. 40). <em>Among the smooth stones of the stream is thy portion</em>. They seek for smooth stones to shape them into idols. <span>\u05d0\u05e0\u05d7\u05dd</span> <em>Shall I regret</em>,<sup>6</sup><i class="footnote">A. V., \u201cShould I receive comfort in these ?\u201d</i> the evil with which I intend to afflict thee. Some consider <span>\u05d0\u05e0\u05d7\u05dd</span> to be Hithpael and explain it: \u201cCould I receive comfort?\u201d But it is not necessary to depart from the usual meaning of <span><sup>7</sup><i class="footnote">\u201cShall I alter my mind ?\u201d \u201cShall I regret ?\u201d Comp. I. E. on Gen. vi. 6.</i>.\u05d0\u05b6\u05e0\u05bc\u05c7\u05d7\u05b5\u05dd</span>'],
  [u'<em>Upon a lofty and high mountain</em>, etc. Like a harlot that commits adultery in an open place, that is, publicly.'],
  [u'<em>Behind the doors also</em>, etc., that is, also privately. <span>\u05d6\u05db\u05e8\u05d5\u05e0\u05da</span> <em>Thy scent</em>.<sup>8</sup><i class="footnote">A. V., \u201cThy remembrance.\u201d</i> Comp. <span>\u05d5\u05d6\u05db\u05e8\u05d5</span> \u201cthe scent thereof\u201d (Hos. xiv. 8); <span>\u05d0\u05d6\u05db\u05e8\u05ea\u05d4</span> \u201ca sweet savour\u201d (Lev. ii. 2). <em>Thou hast discovered thyself</em>, etc., that is, thou hast behaved like a harlot. <span>\u05d2\u05dc\u05d9\u05ea \u05de\u05d0\u05ea\u05d9</span> <em>Thou hast discovered thyself of me</em>,<sup>9</sup><i class="footnote">A. V., \u201cThou hast discovered thyself to another than me.\u201d</i> who covered thee.<sup>9a</sup><i class="footnote">That is, God told them not to go after vain things, but they abandoned His advice and worshipped idols.</i> <em>Thou art gone up</em>, to commit whoredom publicly. <em>Thou hast enlarged thy bed</em>, to fit it for more than one. <span>\u05d5\u05ea\u05db\u05e8\u05ea</span> is here used instead of <span>\u05d5\u05ea\u05db\u05e8\u05ea\u05d9</span> as <span>\u05d5\u05ea\u05d5\u05db\u05dc</span> instead of <span>\u05d5\u05ea\u05d5\u05db\u05dc\u05d9</span> \u201cthou couldest\u201d (Jer. iii. 5). <span>\u05d5\u05ea\u05db\u05e8\u05ea \u05dc\u05da \u05de\u05d4\u05dd</span> <em>And made thee a covenant with them</em>. Thou hast chosen for thy friends those, <span>\u05d0\u05d4\u05d1\u05ea \u05de\u05e9\u05db\u05d1\u05dd</span> <em>whose bed thou lovedst</em>,<sup>10</sup><i class="footnote">A. V., \u201cThou lovedst their bed.\u201d</i> whom thou desiredst to lie with thee. <span>\u05d9\u05d3 \u05d7\u05d6\u05d9\u05ea</span> <em>In every place which thou sawest</em>.<sup>11</sup><i class="footnote">A. V., \u201cWhere thou sawest it.\u201d</i> It has the same meaning as <span>\u05d1\u05db\u05dc \u05de\u05e7\u05d5\u05dd \u05d0\u05e9\u05e8 \u05ea\u05e8\u05d0\u05d4</span> \u201cin every place, which thou seest\u201d (Deut. xii. 13).'],
  [u'<span>\u05d5\u05ea\u05e9\u05e8\u05d9 \u05d5\u05d2\u05d5\u05f3</span> <em>And thou gavest</em>,<sup>12</sup><i class="footnote">A. V., \u201cAnd thou wentest.\u201d</i> etc. There is yet another evil, says the Lord, to Israel; thou hast not only worshipped idols, thou hast also sent presents to the kings of Assyria or Egypt, and hast relied on them.<sup>13</sup><i class="footnote">Comp. c. xxx. and xxxi.; Hos. xiv. 4; 2 Kings xvi. 8, xvii. 4.</i> As to the meaning of <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> \u201cand thou gavest a present,\u201d comp. <span>\u05d5\u05ea\u05e9\u05d5\u05e8\u05d4</span> \u201cand a present\u201d (1 Sam. ix. 7); R. Moses Hannagid<sup>14</sup><i class="footnote">R. Moses Hannagid is probably identical with R. Moses Hakkohen. \u201cHannagid\u201d means \u201cthe prince,\u201d and is a title given to men of distinction.</i> derives <span>\u05ea\u05e9\u05d5\u05e8\u05d4</span> from <span>\u05e9\u05d5\u05e8</span> \u201cto see,\u201d and explains it to signify \u201cthe fees for the vision and prophecy;\u201d according to this explanation <span>\u05d5\u05ea\u05e9\u05e8\u05d9</span> may be compared with <span>\u05d0\u05e9\u05d5\u05e8\u05e0\u05d5</span> \u201cI shall see him\u201d (Num. xxiv. 17), and explained \u201cthou didst go to see him.\u201d <em>With oil</em>. Oil was exported from Palestine. <span>\u05e6\u05d9\u05e8\u05d9\u05da</span> Thy messengers. <span>\u05d6\u05ea\u05e9\u05e4\u05d9\u05dc\u05d9</span> <em>And didst debase</em> thyself.'],
  [u'<em>In the greatness of thy ways</em>, which thou didst frequent, and in which thou hast wearied thyself, without saying: <span>\u05e0\u05d5\u05d0\u05e9</span> <em>there is no hope</em>, my heart is despairing;<sup>15</sup><i class="footnote">I. E. supplies the masculine noun <span>\u05dc\u05d1\u05d9</span>, \u201cmy heart,\u201d as the subject to <span>\u05e0\u05d5\u05d0\u05e9</span>.</i> (comp. <span>\u05e9\u05d0\u05d5\u05dc \u05d5\u05e0\u05d5\u05d0\u05e9 \u05de\u05de\u05e0\u05d9</span> and Saul shall despair of me (1 Sam. xxvii. 2)); thou thoughtest that thy exertion might still be of some use. <span>\u05d7\u05d9\u05ea</span> <em>The life</em>, that is, the strength. <em>Thou hast found the life of thine hand</em>, when thou hadst wearied thyself; therefore thou wast not grieved.'],
  [u'<em>And of whom hast thou been afraid</em>, etc. What hadst thou to fear from an enemy and to be afraid of him for, so as to lie, and not to think of me. <span>\u05de\u05d7\u05e9\u05d4</span> is a causative verb, and means \u201csilencing.\u201d <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4 \u05d5\u05de\u05e2\u05d5\u05dc\u05dd</span> <em>I silence, even of old</em>,<sup>16</sup><i class="footnote">A. V., \u201cHave not I held my peace even of old.\u201d</i> those that lie; this I am doing now, and have always done. It is, however, possible to explain the words <span>\u05d5\u05d0\u05ea \u05de\u05d9 \u05d3\u05d0\u05d2\u05ea \u05d5\u05e0\u05d5\u05f3</span> \u201cwhen hast thou feared me,\u201d etc.;<sup>17</sup><i class="footnote">One can hardly see how the meaning \u201cwhen\u201d can be found in the words <span>\u05de\u05ea\u05d9 ;\u05d5\u05d0\u05ea \u05de\u05d9</span> is perhaps a corruption of <span>\u05d0\u05ea \u05de\u05d9</span>, and the meaning of I. E.\u2019s remark would in that case be, \u201cfor whom hast thou been afraid of me ?\u201d</i> but I prefer the first explanation. Some compare <span>\u05d0\u05e0\u05d9 \u05de\u05d7\u05e9\u05d4</span> with <span>\u05d4\u05d7\u05e9\u05ea\u05d9</span> \u201cI have holden my peace\u201d (xlii. 14), and explain it \u201cI held my peace,\u201d \u201cI forbore;\u201d it is in that case an anthropomorphism.'],
  [u'<span>\u05e6\u05d3\u05e7\u05ea\u05da</span> <em>Thy righteousness</em> in words. <em>And thy works they shall not profit thee</em>, because they are bad; thou hast trusted to others beside me.'],
  [u'<span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> <em>Thy companies</em>, which thou hast brought together for thy assistance. <span>\u05e7\u05d1\u05d5\u05e6\u05d9\u05da</span> lit., \u201cthose gathered by thee,\u201d is an adjective, in form like <span>\u05dc\u05de\u05d5\u05d3\u05d9</span> \u201ctaught of\u201d (liv. 13).<sup>18</sup><i class="footnote">That is, \u201cthe pupils of.\u201d Comp. c. iii. Note 5.</i> <em>But the wind shall carry them all away</em>, etc. This is a figurative expression for \u201cthey will perish and not see the salvation which is coming from the Lord.\u201d <em>And he that putteth his trust</em>, etc. We see here how this chapter is connected with the preceding; comp. \u201cwhosoever keepeth the Sabbath\u201d etc. (lvi. 6).<sup>19</sup><i class="footnote">I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words \u201cand he that putteth a trust in me\u201d a reference to the words \u201cthat keepeth the Sabbath from polluting it.\u201d</i>'],
  [u'<span>\u05d5\u05d0\u05de\u05e8</span> <em>And it will be said</em>. Lit., \u201cand shall say\u201d the subject, <span>\u05d4\u05d0\u05d5\u05de\u05e8</span> \u201che who will say,\u201d <span>\u05d4\u05e7\u05d5\u05e8\u05d0</span> \u201che who will call,\u201d or <span>\u05d4\u05db\u05e8\u05d5\u05d6</span> \u201cthe proclamation\u201d is to be supplied.<sup>20</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> <span>\u05e1\u05dc\u05d5</span> Remove the stones from the path. The repetition of <span>\u05e1\u05dc\u05d5</span> indicates, that this proclamation is to be made repeatedly. <em>My people</em>, that is, those that worship the Lord; comp., \u201cthere is no peace to the wicked\u201d (ver. 21).<sup>21</sup><i class="footnote">The expression <span>\u05e2\u05de\u05d9</span> \u201cmy people\u201d must, therefore, be limited \u201cto the good of the people of God;\u201d only for them are all these happy events predicted.</i>'],
  [u'<span>\u05e8\u05dd \u05d5\u05e0\u05e9\u05d0</span> <em>The high and lofty</em>. He whose name is high and lofty.<sup>22</sup><i class="footnote">Instead of attributing the properties \u201chigh and lofty\u201d directly to God, I. E. connects them with the name of God, in order to attenuate the anthropomorphism.</i> <span>\u05e2\u05d5\u05dc\u05de\u05d9 \u05e2\u05d3\u2550\u05e2\u05d3</span> \u201cInnumerable worlds;\u201d <span>\u05e2\u05d3</span> signifies that which cannot be counted; eternity.<sup>23</sup><i class="footnote">I. E. repeatedly gives this paraphrase of <span>\u05e2\u05d3</span>, but does not explain how it is drawn from the word <span>\u05e2\u05d3</span>. It would be equally strange to suppose that <span>\u05e2\u05d3</span> is the beginning of a sentence which is to be supplied, namely, <span>\u05e2\u05d3 \u05e9\u05dc\u05d0 \u05d9\u05d5\u05db\u05dc\u05d5 \u05dc\u05e1\u05e4\u05d5\u05e8</span>; a similar ellipsis is suggested by I. E., for the phrase <span>\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd\u2550\u05e2\u05d5\u05dc\u05dd \u05d5\u05e2\u05d3</span> Comp. I. E. on Ex. xv. 18; Ps. ix. 6.</i> <em>That resteth for ever</em>. This is a distinctive attribute of God, since all creatures move, the stars also change their places, and even the soul.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05dc\u05db\u05d5\u05db\u05d1\u05d9\u05dd \u05d9\u05e9 \u05ea\u05e0\u05d5\u05e2\u05d4 \u05db\u05e0\u05e9\u05de\u05d4</span> \u201calso the stars move like the soul;\u201d but it can hardly be found what I. E. meant by these words. We have, perhaps, to read <span>\u05d2\u05dd \u05dc\u05e0\u05e9\u05de\u05d4</span> instead of <span>\u05db\u05e0\u05e9\u05de\u05d4</span>, as has been emended for the translation, or <span>\u05d1\u05e9\u05de\u05d9\u05dd</span> \u201cin the heavens.\u201d In the latter case, the meaning of the phrase would be, that even the stars, which are, according to the opinion of I. E., more stationary and durable than the earth and the creatures below, move about in their exalted places.</i> <em>I dwell in the high and holy place</em>, with the angels above. <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span> <em>And with him that is of a contrite and humble spirit</em> on earth, I dwell, to revive the spirit, etc.; or, I dwell in the high and holy place above with the angels in order to give life to those humble people on earth.<sup>25</sup><i class="footnote">According to the first explanation we have to repeat the verb <span>\u05d0\u05e9\u05db\u05d5\u05df</span> after <span>\u05d5\u05d0\u05ea \u05d3\u05db\u05d0 \u05d5\u05e9\u05e4\u05dc \u05e8\u05d5\u05d7</span>; according to the second the verb <span>\u05dc\u05d4\u05d7\u05d9\u05d5\u05ea</span> must be supplied.</i>'],
  [u'<em>I will not contend</em> with Israel. <em>Neither will I be always wroth;</em> for I have created the spirits, and the spirit that comes from me should be humble.<sup>26</sup><i class="footnote">This is the reason why God will not be always wroth; He expects that the souls, His own work, shall approach Him with humility and prayer, and He will no more be wroth.</i> <em>The souls which I made</em>. Repetition of the same idea. <span>\u05d9\u05e2\u05d8\u05e3</span> <em>Should be humble</em>.<sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i><sup>27</sup><i class="footnote">A. V., \u201cFor the spirit should fail before me.\u201d \u201cWhen he is over-whelmed.\u201d</i> Comp. <span>\u05db\u05d9 \u05d9\u05e2\u05d8\u05e3 \u05dc\u05e2\u05e0\u05d9</span> \u201cof the afflicted, when he is humble\u201d (Ps. cii. 1).'],
  [u'<span>\u05d5\u05d0\u05db\u05d4\u05d5</span> <em>And smote him</em>, namely, \u201cmy people\u201d (ver. 14), or \u201chim that is of a contrite and humble spirit\u201d (ver. 15). It is the imperfect, for which the Hebrew language has no special form.<sup>28</sup><i class="footnote">Comp. I. E. on i. 21, and Note 43.</i> <em>I hid me</em>. I hid my face when I smote him with my hand. It is a figurative expression for \u201cI smote him without pity.\u201d <span>\u05d4\u05e1\u05ea\u05e8</span> lit., \u201cto hide\u201d is infinitive. <span>\u05d5\u05d9\u05dc\u05da \u05e9\u05d5\u05d1\u05d1</span> <em>He went on returning</em>,<sup>29</sup><i class="footnote">A. V., \u201cHe went on frowardly.\u201d</i> with frowardness and obstinacy, <em>in the way of his heart</em>, that is, in his evil ways. <span>\u05e9\u05d5\u05d1\u05d1</span> is used in a bad sense.<sup>29a</sup><i class="footnote"><span>\u05e9\u05d5\u05d1\u05d1</span> is derived from <span>\u05e9\u05d5\u05d1</span> \u201cto return,\u201d \u201cto repeat,\u201d and means \u201crepeating perseveringly,\u201d but is always used in the Bible in a bad sense, while the verb <span>\u05e9\u05d5\u05d1</span> is chiefly used in a good sense: \u201cto cause to return\u201d to God or to the good way.</i>'],
  [u'<em>I have seen his ways</em>, etc. This verse proves that my opinion concerning this book is right.<sup>30</sup><i class="footnote">The punishment of the Israelites, which consisted, according to I. E., in the Babylonian exile and their slow improvement, are described here in the past tense: \u201cWas I wroth,\u201d \u201che went on frowardly in the way of his heart,\u201d \u201cI have seen his ways,\u201d but the promised deliverance in the future tense: \u201cand will heal them,\u201d etc.; I. E. infers from this that at the time when the prophet uttered this prophecy, the Babylonian exile was already expiring, and that the prophet consequently did not live in the time of King Hezekiah, but was a contemporary of the Persian King Cyrus, and of Zerubbabel.</i> <em>His ways</em>, that is, his repentance, or his innate evil inclination; comp. \u201cfor the imagination of man\u2019s heart is evil from his youth\u201d (Gen. viii. 21).<sup>31</sup><i class="footnote">According to both explanations the expression <span>\u05d3\u05e8\u05db\u05d9\u05d5</span> \u201chis ways\u201d is different from the preceding <span>\u05e8\u05e8\u05da \u05dc\u05d1\u05d5</span> \u201cthe way of his heart,\u201d which refers to his evil doings. By \u201chis ways\u201d the prophet means, according to I. E., either \u201chis proper ways,\u201d \u201cthe ways which he should go,\u201d that is, the way of repentance, or \u201chis natural character,\u201d his natural weakness in resisting temptation.</i> <em>And I will heal him</em>, <em>and I will lead him also</em>. He is like an invalid, that has no strength to go by himself. <em>And I will restore comforts unto him</em> for the calamity that had befallen him. <em>And to his mourners</em>, that is, to his friends; people usually begin to mourn when they see their sick friend dying.<sup>32</sup><i class="footnote">That is, before he is actually dead. Israel was in exile, and was considered by his friends as already entirely lost, without hope of recovery. I. E. explains by this comparison the expression <span>\u05d5\u05dc\u05d0\u05d1\u05dc\u05d9\u05d5</span> \u201cand to his mourners,\u201d which is only used in case of death.</i>'],
  [u'<span>\u05d1\u05d5\u05e8\u05d0</span> <em>The Creator</em>. It is generally explained to refer to God, and the verb <span>\u05d0\u05de\u05e8</span> \u201csaid\u201d is supplied. Were it allowed to depart from the common explanation, I should suggest to take <span>\u05d1\u05d5\u05e8\u05d0</span> in the sense of \u201cdecreeing;\u201d comp. <span>\u05d5\u05d1\u05d5\u05e8\u05d0 \u05d7\u05e9\u05da</span> (xlv.7).<sup>33</sup><i class="footnote">Comp. I. E. on xlv. 7, xl. 28, Note 61, and on Gen. i. 1.</i> <span>\u05e0\u05d9\u05d1</span> <em>Fruit</em> Comp. <span>\u05ea\u05e0\u05d5\u05d1\u05d5\u05ea</span> \u201cfruits\u201d (Deut. xxxii. 13). By \u201cfruit of the lips\u201d the speech is meant. The meaning of the whole verse is: Proclaim, Peace, peace to him that is far off, and to him that is near; announce, that the Lord has already saved Israel, because <span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> \u201cI have indeed healed him.\u201d<sup>34</sup><i class="footnote"><span>\u05d5\u05e8\u05e4\u05d0\u05ea\u05d9\u05d5</span> admits of two explanations; it can be past with <span>\u05d5</span> conjunctive, \u201cand I have healed him,\u201d or past with <span>\u05d5</span> conversive, \u201cI will heal him.\u201d I. E. seems to be in favour of the first explanation.</i>'],
  [u'<em>But the wicked are</em>, etc. God heals the righteous of Israel, but not the wicked, because the latter are \u201ctroubled,\u201d like the sea that is continually troubled. <span>\u05e0\u05d2\u05e8\u05e9</span> <em>Troubled</em>. It has the same meaning as <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> \u201cand they moved,\u201d and is probably of the same root as <span>\u05d2\u05d5\u05e8\u05e9</span> \u201cdriving out\u201d (Ex. xxxiv. 11); it is explained by the words which follow: \u201cwhen it cannot rest.\u201d Before <span>\u05e0\u05d2\u05e8\u05e9</span> the relative <span>(\u05d0\u05e9\u05e8\u2550) \u05e9\u05d4\u05d5\u05d0</span> is to be supplied;<sup>35</sup><i class="footnote">Or the definite article <span>\u05d1\u05bc\u05b7\u05d9\u05b8\u05dd \u05d4\u05b7\u05e0\u05bc\u05b4\u05d2\u05b0\u05e8\u05b8\u05e9\u05c1</span></i> for <span>\u05e0\u05d2\u05e8\u05e9</span> is an adjective.<sup>35a</sup><i class="footnote">Comp. I. E. on xiii. 15, and Note 18.</i> <span>\u05d5\u05d9\u05d2\u05e8\u05e9\u05d5</span> And they moved.<sup>36</sup><i class="footnote">A. V., \u201cWhose waters cast up.\u201d</i>'],
  [u'<em>There is no peace</em>, etc. No peace shall be to them, because they cannot rest.']],
 [[u'<em>Cry aloud</em>. The prophet is addressed by God. <span>\u05d0\u05dc \u05ea\u05d7\u05e9\u05da</span> <em>Spare not</em> the crying; the objective case must be supplied, because <span>\u05d7\u05e9\u05da</span> is a transitive verb. <em>Like a trumpet</em>, etc. That all may hear.'],
  [u'<em>Yet they seek me daily</em> with their words and thoughts. <em>They wish to know my ways</em>. They express their wish in words, namely, <em>They ask of me</em> for themselves the ordinance of justice, and are desirous to be near me.'],
  [u'<em>Wherefore have we fasted</em>, etc. They fast, and then they say, \u201cWherefore have we fasted.\u201d <em>And thou seest not</em>, etc. \u201cIt is as if thou didst not see, nor take any knowledge of it; for thou dost not help us.\u201d The reply to these questions is: <em>Behold in the day of your fast</em>, etc. On the very day of the fast every one that has a dispute with his neighbour proceeds with his lawsuit.<sup>1</sup><i class="footnote"><span>\u05d7\u05e4\u05e5</span> means \u201cdesire,\u201d \u201cthe object of the desire,\u201d \u201cbusiness.\u201d <span>\u05de\u05e6\u05d0 \u05d7\u05e4\u05e5</span> \u201cto find the object of his desire,\u201d \u201cto seek to find the object of his desire,\u201d \u201cto go after his business.\u201d This latter, general meaning of the expression is given also by Rashi and Targum Jonathan; I. E. explains it \u201cto seek the object of his desire,\u201d viz., of his neighbour, that is \u201cto seek to obtain what he demands from his neighbour,\u201d \u201cto proceed with his quarrel,\u201d and considers the beginning of the next verse <span>\u05d4\u05df \u05dc\u05e8\u05d9\u05d1 \u05d5\u05de\u05e6\u05d4 \u05ea\u05e6\u05d5\u05de\u05d5</span> \u201cbehold, ye fast for strife and debate,\u201d as the explanation of the words <span>\u05d4\u05df \u05d1\u05d9\u05d5\u05dd \u05e6\u05de\u05db\u05dd \u05ea\u05de\u05e6\u05d0\u05d5 \u05ea\u05e4\u05e5</span>.</i> <span>\u05e2\u05e6\u05d1\u05d9\u05db\u05dd</span> <em>Your debtors</em>.<sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i><sup>2</sup><i class="footnote">A. V., \u201cYour labours.\u201d \u201cAnd thy labours.\u201d \u201cSorrow.\u201d</i> <span>\u05e2\u05e6\u05d1\u05d9\u05dd</span> means \u201cmoney.\u201d Comp. <span>\u05d5\u05e2\u05e6\u05d1\u05d9\u05da</span> \u201cand thy wealth\u201d (Prov. v. 10); it is probably connected with <span>\u05e2\u05e6\u05d1\u05d5\u05df</span> \u201clabour\u201d<sup>2a</sup> (Gen. iii. 17); comp. <span>\u05d9\u05d2\u05d9\u05e2 \u05d1\u05e4\u05d9\u05da</span> \u201cthe labour of thine hands\u201d (Ps. cxxviii. 2); <span>\u05d9\u05d2\u05d9\u05e2 \u05de\u05e6\u05e8\u05d9\u05dd</span> \u201cthe labour of Egypt\u201d (xlv. 14). <span>\u05ea\u05e0\u05d2\u05e9\u05d5</span> <em>You press</em>.<sup>3</sup><i class="footnote">A. V., \u201cYou exact.\u201d</i> It is written in full with <span>\u05e0</span>, like <span>\u05db\u05d4\u05e0\u05d3\u05d5\u05e3</span> \u201cas is driven, <span>\u05ea\u05e0\u05d3\u05e3</span>\u201d \u201cdrive\u201d (Ps. ixviii. 3).<sup>3a</sup><i class="footnote">The verbs <span>\u05e4\u05f4\u05e0</span> usually assimilate the <span>\u05e0</span> to the next consonant and replace it by Dagesh whenever it concludes a syllable, <em>e.g</em>., <span>\u05ea\u05bc\u05b4\u05e0\u05b0\u05d3\u05bc\u05b9\u05e3\u2550\u05ea\u05bc\u05b4\u05d3\u05bc\u05b9\u05e3 ,\u05ea\u05bc\u05b4\u05e0\u05b0\u05d2\u05e9\u05c1\u05b9\u05d5\u05bc\u2550\u05ea\u05bc\u05b4\u05e0\u05bc\u05e9\u05c1\u05b9\u05d5\u05bc</span>; in some cases the radical <span>\u05e0</span> has been left; as <em>e.g</em>., in the examples given here by I. E.</i> <span>\u05d5\u05db\u05dc \u05d1\u05e2\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05d2\u05e9\u05d5\u2550\u05d5\u05db\u05dc \u05e2\u05e6\u05d1\u05d9\u05db\u05dd \u05ea\u05e0\u05e0\u05e9\u05d5</span> \u201cAnd you press all your debtors.\u201d Comp. <span>\u05d0\u05e9\u05d4 \u05d1\u05e2\u05dc\u05ea \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9\u2550\u05d0\u05e9\u05d4 \u05d9\u05e8\u05d0\u05ea \u05d9\u05d9</span> \u201ca woman that feareth the Lord\u201d<sup>4</sup><i class="footnote">Lit., \u201cA woman of the fear of the Lord;\u201d but <span>\u05d0\u05e9\u05d4</span> being in the absolute state, I. E. supplies a word in the construct state. Comp. I. E. on xxx. 20 xlii. 25.</i> (Prov. xxxi. 30); there are many other instances of this kind of ellipsis.'],
  [u'<span>\u05d0\u05d2\u05e8\u05e3</span> Some hard thing to strike with.<sup>5</sup><i class="footnote">A. V., \u201cFirst.\u201d</i> In this sense it is used in Rabbinical literature. Comp. <span>\u05d1\u05e2\u05dc\u05d9 \u05d0\u05d2\u05e8\u05e4\u05d9\u05df</span> \u201cmen with force\u201d (Pesachim 53); compare besides <span>\u05d1\u05d0\u05d2\u05e8\u05e3</span> (Ex. xxi. 18).<sup>6</sup><i class="footnote">In his commentary on Ex. xxi. 18, I. E. mentions this comparison in the name of Saadiah, while the other explanation, introduced here by the words, \u201cOthers render it,\u201d is given, in his abridged commentary on Ex. xxi. 18, as his own, introduced by the word <span>\u05d5\u05d9\u05ea\u05db\u05df</span>, \u201cIt is also right to say.\u201d</i> Others<sup>7</sup><i class="footnote">Very probably R. Jonah is meant, whose explanation is quoted in the commentary of I. E. on Ex. xxi. 18; he derived the word from the root <span>\u05d2\u05e8\u05e3</span> \u201cto sweep.\u201d</i> render it \u201ca piece of hard earth,\u201d and connect it with <span>\u05de\u05d2\u05e8\u05e4\u05d5\u05ea\u05d9\u05d4\u05dd</span> \u201ctheir clods\u201d (Joel i. 17). <span>\u05db\u05d9\u05d5\u05dd \u05d4\u05d6\u05d4\u2550\u05db\u05d9\u05d5\u05dd</span> As ye do this day.'],
  [u'<em>A day for a man to afflict his soul</em>. Repetition of the same idea (\u201ca fast\u201d) in other words. <span>\u05dc\u05db\u05d5\u05e3</span> <em>To bow down</em>. It is a verb <span>\u05e2\u05f4\u05e2</span> similar in form to <span>\u05dc\u05e7\u05d1</span> \u201cto curse\u201d (Num. xxiii. 11). <span>\u05d0\u05e0\u05de\u05df</span> <em>Bulrush</em>. A tender plant, that bends its top; it is well known. <span>\u05d9\u05b7\u05e6\u05bc\u05b4\u05d9\u05e2\u05b7</span> <em>To spread</em>. The Dagesh in <span>\u05e6</span> compensates for the omission of the radical <span>;<sup>8</sup><i class="footnote"><span>\u05d9\u05e6\u05e2</span> is one of those verbs <span>\u05e4\u05f4\u05d9</span>, that compensate for the omission of the <span>\u05d9</span> by the reduplication of the second radical.</i>\u05d9</span> comp. <span>\u05d0\u05e6\u05e8\u05da</span> \u201cI form thee\u201d (Jer. i. 5); the full form is <span>\u05d9\u05b7\u05d9\u05b0\u05e6\u05b4\u05d9\u05e2\u05b7</span>, and its meaning is \u201cto place as a couch;\u201d comp. <span>\u05d9\u05e6\u05e2</span> \u201cwas spread\u201d (Est. iv. 3).'],
  [u'<span>\u05e4\u05ea\u05d7</span> <em>To loose</em>. <span>\u05d7\u05e8\u05e6\u05d1\u05d5\u05ea</span> <em>The bands</em>. Comp. Ps. lxxiii. 4. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Comp. <span>\u05de\u05d5\u05d8\u05d5\u05ea \u05e2\u05dc\u05db\u05dd</span> \u201cthe bands of your yoke\u201d (Lev. xxvi. 13). <em>To loose the bands</em>, etc. To make the slaves free. Comp. Jer. i. 34. <span><sup>9</sup><i class="footnote">The Hebrew text has before <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> the words <span>\u05d4\u05e2\u05e9\u05d5\u05e7\u05d9\u05dd \u05de\u05e9\u05e4\u05d8</span>, which are in no connection with the preceding remark; they are either the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span>, and should be placed after that word, or they are the result of the carelessness of some copyist, who had erroneously repeated them here from the succeeding remark, and forgot afterwards to strike them out; the latter suggestion is probable, since the explanation of <span>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> is complete without these two words.</i>\u05e8\u05e6\u05d5\u05e6\u05d9\u05dd</span> <em>The oppressed</em>. The slaves that are oppressed; comp. <span>\u05e8\u05e6\u05d5\u05e5</span> \u201coppressed\u201d (Hos. v. 11); <span>\u05e8\u05e6\u05ea\u05d9</span> \u201chave I oppressed\u201d (l Sam. xii. 3). Some understand \u201cto loose the bands,\u201d etc., to refer to the thoughts of man; but I prefer the first explanation.'],
  [u'<span>\u05e4\u05e8\u05d5\u05e1</span> <em>Break</em>. Comp. <span>\u05e4\u05e8\u05e9 \u05d0\u05d9\u05df \u05dc\u05d4\u05dd</span> \u201cno man breaketh it unto them\u201d (Lam. iv. 4); <span>\u05e4\u05e8\u05d9\u05e1\u05ea</span> \u201cis divided\u201d (Dan. v. 28). It means here to break a loaf of bread, in order to give a part of it to the poor. <span>\u05de\u05b0\u05e8\u05d5\u05bc\u05d3\u05b4\u05d9\u05dd</span> <em>That are cast out</em>. The <span>\u05de</span> is radical, as in <span>\u05de\u05b0\u05e2\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd</span> \u201chabitations\u201d (1 Chr. iv. 41); comp. <span>\u05de\u05e8\u05d5\u05d3\u05d9</span> \u201cmy exile\u201d<sup>10</sup><i class="footnote">A. V., \u201cMy misery.\u201d</i> (Lam. iii. 19). <em>To the house</em>. To thy house. <em>From thine own flesh</em>. From thy relative. Comp. \u201cHe is our brother and our flesh\u201d (Gen. xxxvii. 27).'],
  [u'<em>Then shall thy light break forth as the morning</em>, gradually increasing. <span>\u05d5\u05d0\u05e8\u05d5\u05db\u05ea\u05da</span> <em>And thine health</em>. <span>\u05d0\u05e8\u05d5\u05db\u05d4</span> is a noun; comp. Jer. xxx. 17. Some say that <span>\u05d0\u05e8\u05d5\u05db\u05d4</span>, lit. \u201clength\u201d refers here to the time during which the illness is to last; the word <span>\u05de\u05d4\u05e8\u05d4</span> \u201cspeedily,\u201d which follows, agrees well with this explanation.<sup>11</sup><i class="footnote">The meaning of the phrase <span>\u05d0\u05e8\u05d5\u05db\u05ea\u05da \u05de\u05d4\u05e8\u05d4 \u05ea\u05e6\u05de\u05d7</span> accordingly is: \u201cThe time of thy suffering will quickly run out.\u201d</i> <span>\u05d9\u05d0\u05e1\u05e4\u05da</span> <em>Shall be thy rereward</em>. Comp. <span>\u05de\u05d0\u05e1\u05e3</span> \u201crereward\u201d (Num. x. 25). <em>And thy righteousness shall go</em>, etc. Thus, there will be protection from all sides.'],
  [u'<em>From thy midst</em>. From thy heart, or from the midst of Israel. <span>\u05de\u05d5\u05d8\u05d4</span> <em>Yoke</em>. Slavery. <span>\u05e9\u05c1\u05dc\u05b7\u05d7</span> <em>The putting forth</em>. It is a verbal noun similar in form to the infinitive <span>\u05e9\u05b0\u05c1\u05db\u05b7\u05d1</span> \u201cto lie\u201d (1 Kgs. i. 21). <em>The putting forth of thy finger</em>, that is, the stretching out of the hand to smite the neighbour or to take away his property. <span>\u05d5\u05d3\u05d1\u05e8</span> <em>And to speak</em>. <span>\u05d3\u05d1\u05e8</span> is a verbal noun.'],
  [u'<span>\u05d5\u05ea\u05e4\u05e7</span> <em>And if thou draw out</em>. Comp. <span>\u05d5\u05d9\u05e4\u05e7</span> \u201cand obtaineth\u201d (Prov. viii. 35.) <span>\u05e0\u05e4\u05e9\u05da</span> <em>Thy soul</em>. It is, as it were,<sup>12</sup><i class="footnote">Grammatically <span>\u05e0\u05e4\u05e9\u05da</span> \u201cthy soul\u201d is in the objective case governed by <span>\u05d5\u05ea\u05e4\u05e7</span>, \u201cand if thou draw out.\u201d I. E., however does not consider it as the true object, since in reality \u201cthe soul\u201d is not \u201cdrawn out;\u201d but the food is given to the hungry with the soul, that is, willingly and gladly. But <span>\u05e0\u05e4\u05e9\u05da</span> meaning, according to I. E., \u201cthy desire\u201d (see lvi. 11), admits also of the meaning: \u201cthe object of thy desire,\u201d and the whole phrase may be explained thus: \u201cAnd if thou givest the hungry that which thou desirest for thyself;\u201d in that case <span>\u05e0\u05e4\u05e9\u05da</span> would be the true object.</i> in the objective case. <span>\u05e0\u05e2\u05e0\u05d4</span> <em>Afflicted</em>. <span>\u05e2\u05e0\u05d4 \u05e0\u05e4\u05e9</span> means always \u201cto fast,\u201d as may in this case be inferred from the expression <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt satisfy,\u201d which follows.<sup>13</sup><i class="footnote"><span>\u05e9\u05d1\u05e2</span> \u201cfull\u201d is the opposite of <span>\u05e8\u05e2\u05d1</span> \u201chungry;\u201d <span>\u05ea\u05e9\u05d1\u05d9\u05e2</span> \u201cthou wilt fill,\u201d requires for its object <span>\u05e8\u05e2\u05d1</span> \u201cthe hungry;\u201d <span>\u05e0\u05e4\u05e9 \u05e0\u05e2\u05e0\u05d4</span> signifies, therefore, a person that is hungry, that is fasting, and not in a figurative sense, a person that afflicts his soul, that humbles himself by repentance. This remark of I. E. seems to be directed against those who explain the commandment <span>\u05e0\u05e4\u05e9\u05ea\u05d9\u05db\u05dd \u05ea\u05e2\u05e0\u05d5 \u05d0\u05ea</span> (Lev. xvi. 29) figuratively. Comp. I. E. on Lev. xvi. 29.</i> <em>Then shall thy light</em>, etc. Thy light shall shine even in darkness; when evil afflicts mankind, thou wilt be delivered.'],
  [u'<em>And the Lord shall guide thee continually</em>. He will be with thee, wherever thou goest. <span>\u05d1\u05e6\u05d7\u05e6\u05d7\u05d5\u05ea</span> <em>In drought</em>. Comp. <span>\u05e6\u05d7\u05d0</span> \u201cis dry\u201d (v. 13). It is the opposite of \u201cfulness.\u201d <span>\u05d9\u05d7\u05dc\u05d9\u05e5</span> Some declare it to be hap. leg., and explain it \u201che will make fat;\u201d others render it \u201che will strengthen,\u201d comparing it with <span>\u05d7\u05dc\u05d5\u05e6\u05d9</span> \u201carmed\u201d (Num. xxxi. 5); others still think that <span>\u05d9\u05b7\u05d7\u05b2\u05dc\u05b4\u05d9\u05e5</span> and <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> \u201che delivereth\u201d (Job xxxvi. 15) are the same in meaning;<sup>13a</sup><i class="footnote">The Hebrew text has the Kal <span>\u05d9\u05d7\u05dc\u05d5\u05e5</span>; but from the other instances quoted, which are Pi\u0451l and Hiphil, it may be inferred that the Pi\u0451l <span>\u05d9\u05b0\u05d7\u05b7\u05dc\u05bc\u05b5\u05e5</span> was here intended by I. E.</i> as is the case with <span>\u05d9\u05b7\u05e9\u05b0\u05c1\u05dc\u05b4\u05d9\u05d7\u05b7</span> (Ex. viii. 17) and <span>\u05d9\u05b0\u05e9\u05b7\u05c1\u05dc\u05bc\u05b7\u05d7</span> \u201che sendeth\u201d (Ps. lxxviii. 45), with <span>\u05d9\u05b7\u05e9\u05b0\u05b9\u05de\u05b4\u05d9\u05d7\u05b7</span> (Ps. lxxxix. 43), and <span>\u05d9\u05b0\u05e9\u05b7\u05b9\u05de\u05bc\u05b7\u05d7</span> \u201che gladdeneth\u201d (Lam. ii. 17). This latter explanation is right; comp. \u201cHe keepeth all his bones, not one of them is broken\u201d (Ps. xxxiv. 21); <span>\u05d5\u05e2\u05e6\u05de\u05ea\u05d9\u05d5 \u05d9\u05d7\u05dc\u05d9\u05e5</span> means, therefore, \u201cHe delivereth his bones from the danger of being broken.\u201d <span>\u05dc\u05d0 \u05d9\u05db\u05d6\u05d1\u05d5</span> <em>Fail not</em>, are not cut off; comp. <span>\u05db\u05d6\u05d1</span> \u201cleasing\u201d (Ps. iv. 3), a thing that cannot last but by chance.<sup>14</sup><i class="footnote">The word <span>\u05de\u05e7\u05e8\u05d4</span> \u201cchance\u201d can not be taken literally here; this would be against the theory of I. E.; it is opposed to <span>\u05e2\u05d5\u05de\u05d3</span> \u201ceverlasting,\u201d and signifies \u201cexposed to unexpected dangers.\u201d</i>'],
  [u'<span>\u05d5\u05d1\u05e0\u05d5 \u05de\u05de\u05da</span> <em>And they that</em> shall be of thee shall build. <em>The foundations of many generations</em>, that is, a building standing on a foundation, which will last for generations. <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> <em>Thou shalt raise up</em>. It is Polel like <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span> (Ps. lx. 3).<sup>15</sup><i class="footnote">The Hebrew text has <span>\u05de\u05e9\u05d5\u05d1\u05d1</span>, but this word is the beginning of the phrase which is next to be explained; the word with which <span>\u05ea\u05e7\u05d5\u05de\u05dd</span> is compared is missing, and <span>\u05ea\u05e9\u05d5\u05d1\u05d1</span>, the word given in the translation, is probably the intended parallel.</i> <em>The restorer of paths to dwell in</em>. After people had ceased to tread them, thou wilt restore them, that people will dwell therein.<sup>16</sup><i class="footnote">The roads had been desolate for a long time, they were not in a good condition, nor safe from the usual dangers of a lonely way; but now they will be restored, they will be in a good condition and well protected; they will not only be frequented by travellers, but people will settle along the roads.</i>'],
  [u'<em>If thou turn away</em>, etc. \u201cThe Lord will lead thee continually (ver. 11), if thou keep back thy foot from the sabbath;\u201d or, \u201cthou shalt be called the restorer, etc. (ver. 12), if thou turn,\u201d etc., both explanations are equally admissible.<sup>17</sup><i class="footnote">The difference between the two explanations can hardly be seen, for if the sentence, \u201cIf thou turn away,\u201d etc., is the protasis to \u201cAnd the Lord shall guide thee,\u201d etc., (ver. 11), the words \u201cThou shalt be called,\u201d etc., are part of the apodosis, which includes verses 11 and 12. The following conjecture suggests itself as probable: The words <span>\u05d0\u05d5 \u05d4\u05d5\u05d0 \u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05e9\u05d5\u05d1\u05d1 \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea</span> are the product of some careless copyist, who omitted the word <span>\u05d0\u05d6</span> after <span>\u05e2\u05dd</span>, and erroneously repeated, perhaps, from the preceding line the words <span>\u05e0\u05ea\u05d9\u05d1\u05d5\u05ea \u05de\u05e9\u05d5\u05d1\u05d1</span>, which must therefore be struck out. The remark of I. E., thus emended, would tell us that the conditional sentence, \u201cIf thou turn,\u201d etc., may be connected with the preceding verses as well as with the succeeding.</i> <span>\u05de\u05e9\u05d1\u05ea</span> From walking on sabbath. <em>From doing thy pleasure</em>. Repetition of the same idea. <em>And thou wilt call the sabbath a delight</em>, that thou wilt do no work on it, and thy soul will rejoice in reading the words of the Law. <em>The holy of the Lord</em>. The sabbath. <em>Honourable</em>. The words which follow explain its meaning. <em>And thou shalt honour him, not doing thine own ways</em>, which thou art accustomed to do in week days; the same idea is contained in the words \u201cfrom finding thine own pleasure.\u201d <span>\u05d5\u05d3\u05d1\u05e8 \u05d3\u05d1\u05e8</span> <em>Nor speaking a word</em>,<sup>18</sup><i class="footnote">A. V., \u201cNor speaking thine own words.\u201d</i> concerning any future act, or concerning worldly affairs; thou shalt only speak of the words of the Law. As a general rule observe, that we require tradition for understanding this.<sup>19</sup><i class="footnote">Tradition explains in detail what kind of work, according to the words of the prophet, is prohibited to be done on the Sabbath, and what is allowed. Comp. Tract. Shabbath, and Erubin. In everything that concerns the religious practice, I. E., refers to tradition contained in the Talmud, that is, to the Oral Law.</i>'],
  [u'<em>Then shalt thou delight</em>, etc. If thou call the sabbath a delight,<sup>20</sup><i class="footnote">I. E. seems to cite intentionally the second part of vers. 13, in order to leave the question concerning the conditional sentence, \u201cIf thou wilt turn,\u201d etc., still open. The question accordingly touches only the first part of the verse.</i> then thou shalt find delight in the Lord, as a child does in his father. <span>\u05d1\u05de\u05ea\u05d9 \u05d0\u05e8\u05e5</span> <em>The high places of the earth</em>. The holy land.<sup>21</sup><i class="footnote">Comp. I. E. on Deut. xxxii. 13. Palestine was believed to be the middle of the inhabited part of the earth, and, therefore, the highest part of it.</i> <em>And feed thee with the heritage</em>, etc. The prophet speaks to those that are in exile;<sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i><sup>22</sup><i class="footnote">That are not in possession of their inheritance, that do not yet occupy the high places of the earth, and for whom the paths are not yet restored; all this is promised in this prophecy; I. E. therefore concludes that these words are addressed to those in exile.</i> therefore he uses the expressions, \u201cAnd I will cause thee to ride\u201d and \u201cRestorer of paths.\u201d']],
 [[u'The prophet continues to reprove those who are in exile, and concludes with the words, \u201cAs for me, this is my covenant,\u201d etc. (ver. 21). Thus all these chapters are well connected together in one whole.<sup>1</sup><i class="footnote">The leading idea in all these chapters from c. xl., according to I. E., is to prove that the Israelites are wrong in disbelieving the prophet, and manifesting want of confidence in the Divine promise of a perfect and lasting salvatior. I. E. points out, therefore, how this chapter begins with, \u201cBehold, the Lord\u2019s hand is not shortened,\u201d etc., and concludes with the declaration that the truth of the words which God commanded the prophet to proclaim, will be established for ever.</i>'],
  [u'<em>Behold the Lord\u2019s hand</em>, etc. Know that the Lord is not unable to help you.'],
  [u'<span>\u05dc\u05d1\u05d9\u05df</span> <em>And</em> (lit., \u201cbetween\u201d). It is a compound of <span>\u05dc</span> and <span>\u05d1\u05d9\u05df</span>, each of which alone would suffice. <em>Have hid His face</em>. This is a figurative expression, taken from man covering his face and closing his ears when he is unwilling to see or to hear.'],
  [u'<span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> <em>Are defiled</em>. The grammatical form of the word is a compound of the Niphal and Pual.<sup>2</sup><i class="footnote">The <span>\u05e0</span> of <span>\u05e0\u05d2\u05d0\u05dc\u05d5</span> is the characteristic of the Niphal; the Holem in the first syllable that of the Pual; the Niphal being <span>\u05e0\u05b4\u05d2\u05b0\u05d0\u05b2\u05dc\u05d5\u05bc</span>, the Pual <span>\u05d2\u05bc\u05d0\u05b2\u05c1\u05dc\u05d5\u05bc</span>.</i> <em>With blood</em>. With murder. <em>Your fingers with iniquity</em>, that is, with dishonesty. <em>Your lips</em>, etc. Your deeds and words are equally bad.'],
  [u'<em>None calleth for justice</em>. Nobody reproves you. <span>\u05e0\u05e9\u05e4\u05d8</span> <em>Judged</em>.<sup>3</sup><i class="footnote">A. V., \u201cPleadeth.\u201d</i> It is participle Niphal.<sup>4</sup><i class="footnote">Comp. I. E. on xiii. 15 and Note 18.</i> <em>They trust in vanity</em>, etc. They promise each other what they never fulfil. <em>They conceive mischief</em> in their minds. <em>And bring forth iniquity</em> in words.'],
  [u'<em>They hatch</em>, etc. They are compared with the cockatrice\u2019s eggs, when they open themselves.<sup>5</sup><i class="footnote">A. V., \u201cThey hatch cockatrice\u2019s eggs.\u201d I. E. supplies the relative <span>\u05db\u05d0\u05e9\u05e8</span> \u201cwhen.\u201d The Hebrew text has the words: <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>. Lit., \u201che compared them, (saying) that they are like the eggs of the cockatrice.\u201d This passage seems to be corrupt, because, in the first place, if I. E. intended only to say that the prophet compared them with the eggs of the cockatrice, he would have said <span>\u05d4\u05de\u05e9\u05d9\u05dc\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>, or <span>\u05d0\u05de\u05e8 \u05e9\u05d4\u05dd \u05db\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9</span>; secondly, the whole remark would, in that case, be superfluous; thirdly, from the preceding remark of I. E., in which \u201cthoughts\u201d and \u201cwords\u201d are pointed at as meant by the prophet, it may be inferred, that the commentator will show in this remark that the prophet speaks of the \u201cdeeds\u201d of the people. It is, therefore, probable that the words in question are a corruption of the original <span>\u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05dc\u05d1\u05d9\u05e6\u05d9 \u05e6\u05e4\u05e2\u05d5\u05e0\u05d9 \u05d4\u05de\u05e9\u05d9\u05dc</span>, \u201che compares their deeds with the eggs,\u201d etc.</i> <span>\u05d5\u05e7\u05d5\u05e8\u05d9 \u05e2\u05db\u05d1\u05d9\u05e9</span> The web<sup>6</sup><i class="footnote">The Hebrew text has <span>\u05d9\u05d3\u05d5\u05e2</span> \u201cwell-known;\u201d but <span>\u05d9\u05e8\u05d9\u05e2\u05d4</span>, \u201ca web,\u201d \u201ca curtain,\u201d is meant. The same expression is used by Kimchi in explaining the word <span>\u05e7\u05d5\u05e8\u05d9</span>.</i> of the work of a spider. <em>Of their eggs</em>. Of the eggs of the cockatrice. <span>\u05d5\u05b0\u05d4\u05b7\u05d6\u05bc\u05d5\u05bc\u05e8\u05b6\u05d4</span> <em>And that which is crushed</em>. It is an irregular form; the Segol under <span>\u05e8</span> is substituted for Kamez, as in <span>\u05d5\u05dc\u05e0\u05d4</span> \u201cand it shall remain\u201d (Zec. v. 4.) <span>\u05d6\u05d5\u05e8\u05d4</span> is participle passive; comp. <span>\u05de\u05d5\u05dc\u05d9\u05dd</span> \u201ccircumcised\u201d (Jos. v. 5); <span>\u05e1\u05d5\u05d2\u05d4</span> \u201cset about\u201d (Songs vii. 2). As to its meaning comp. <span>\u05d5\u05d9\u05d6\u05e8</span> \u201cand he pressed\u201d<sup>7</sup><i class="footnote">A.V., \u201cAnd thrust together.\u201d</i> (Jud. vi. 38). If one presses the egg, the cockatrice breaks through and comes out. <span>\u05d0\u05e4\u05e2\u05d4</span> <em>Viper</em>. Comp. xxx. 6.'],
  [u'<em>Their webs shall not become garments</em>. Their deeds are compared with the spider\u2019s web, that is to say, they are not durable.'],
  [u'<em>Their thoughts are thoughts of iniquity, of wasting and destruction in their paths</em>, that is, in the paths which they go. The second half of the verse contains the same idea as the first half.'],
  [u'<em>Their paths</em> that were well known before (as straight), are now crooked. <em>Whosoever goeth therein</em>, that is, he who walks in their ways, and learns from them.'],
  [u'<em>Therefore is judgment far from us</em>, etc. The prophet now represents Israel while in exile, as speaking. <em>For brightness</em>, etc. Repetition of the same idea.'],
  [u'<span>\u05e0\u05d2\u05e9\u05e9\u05d4</span> <em>We grope</em>. It is hap. leg. Some connect it with <span>\u05d2\u05d5\u05e9</span> \u201ca clod\u201d (Job vii. 5).<sup>8</sup><i class="footnote">Or rather the reverse, connect <span>\u05d2\u05d5\u05e9</span> with <span>\u05d2\u05e9\u05e9</span>. The fundamental meaning seems to be \u201cto touch,\u201d \u201cto feel;\u201d from this is derived <span>\u05d2\u05d5\u05e9</span> \u201cclod,\u201d that is, some substantial thing that is felt. Comp. Ges. Lex., sub voce <span>\u05d2\u05d5\u05e9</span>.</i> <em>At noon day as in the night</em>, that is, as if it were in the evening. It is a figurative expression. <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span>. Some say that it means \u201cin graves;\u201d<sup>8a</sup><i class="footnote">Comp. Targ. Jonathan: <span>\u05de\u05ea\u05d9\u05d0 \u05d0\u05ea\u05d0\u05d7\u05d3 \u05d1\u05d0\u05e4\u05e0\u05d0 \u05db\u05de\u05d4 \u05d3\u05d0\u05d7\u05d9\u05d3\u05d9\u05df \u05e7\u05d1\u05e8\u05d9\u05d0 \u05d1\u05d0\u05e4\u05d9</span> \u201cThe door closes before us, as the graves close to the dead.\u201d\u2014R. Joseph Kimchi explains likewise <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> \u201cin graves\u201d; he derives the word from the root <span>\u05e9\u05de\u05dd\u2550\u05d0\u05e9\u05dd</span> \u201cto be desolate,\u201d with a paragogic <span>\u05e0</span>.</i> but it is equally admissible to explain it, \u201cat noon,\u201d<sup>9</sup><i class="footnote">The opposite is said by some commentators, namely, that <span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> means the same as <span>\u05d1\u05de\u05d7\u05e9\u05db\u05d9\u05dd</span> \u201cin darkness\u201d; this explanation is probably based on a comparison of this phrase with the verse \u201cHe hath set me in dark places (<span>\u05d1\u05de\u05d7\u05e9\u05d1\u05d9\u05dd</span>), as they that be dead of old\u201d (Lam. iii. 6). <span>\u05e6\u05d4\u05e8\u05d9\u05dd</span> in the Hebrew text is perhaps a corruption of <span>\u05d7\u05e9\u05db\u05d9\u05dd</span>.</i> or, \u201camongst the living.\u201d<sup>9a</sup><i class="footnote"><span>\u05d1\u05d0\u05e9\u05de\u05e0\u05d9\u05dd</span> being considered to be the opposite of <span>\u05db\u05de\u05ea\u05d9\u05dd</span> \u201cas dead men,\u201d as in the preceding phrase <span>\u05d1\u05e6\u05d4\u05e8\u05d9\u05dd</span> \u201cat noonday\u201d is the opposite of <span>\u05db\u05e0\u05e9\u05e3</span> \u201cin the night.\u201d</i> or, considering the <span>\u05d0</span> to be prosthetic, \u201camong the fat ones,\u201d that is, the heathen people.<sup>10</sup><i class="footnote">The Israelites, while in exile, and deprived of liberty and independence, among successful and prospering people, compare themselves to dead persons among the living.</i>'],
  [u'<em>We roar</em>, etc. We cry, but nobody comes to our assistance, nobody comes to do us justice.'],
  [u'<em>For our transgressions</em>, etc. The repenting Israelites are now represented by the prophet as speaking. <span>\u05e2\u05e0\u05ea\u05d4 \u05d1\u05e0\u05d5</span> <em>Hath testified against us</em>. Comp. <span>\u05dc\u05d0 \u05ea\u05e2\u05e0\u05d4 \u05d1\u05e8\u05e2\u05da</span>, \u201cthou shalt not testify against thy neighbour\u201d (Ex. xx. 13). <em>For our iniquities are with us</em>. Our iniquities are yet with us.<sup>10a</sup><i class="footnote">They have not yet been removed by repentance on the one side, and pardon on the other.</i>'],
  [u'<span>\u05e4\u05bc\u05c7\u05e9\u05c1\u05b9\u05e2\u05b7 \u05d5\u05b0\u05db\u05b7\u05d7\u05b5\u05e9\u05c1</span> <em>In transgressing and lying</em>. These are infinitives; the meaning of <span>\u05e4\u05e9\u05e2</span> is \u201cto renounce obedience.\u201d <span>\u05e0\u05e1\u05d2</span> <em>Departing</em>. It is infinitive Niphal, similar in form to <span>\u05d5\u05e0\u05e9\u05dc\u05d7</span> \u201cand being sent\u201d (Est. iii. 13).<sup>11</sup><i class="footnote">The forms of the infinitive Niphal are <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05dc</span> and <span>\u05e0\u05c7\u05e1\u05d5\u05e0 ;\u05d4\u05b4\u05e4\u05bc\u05c7\u05e2\u05b0\u05dc</span> and <span>\u05e0\u05e9\u05dc\u05d5\u05d7</span> are formed after <span>\u05e0\u05b4\u05e4\u05b0\u05e2\u05d5\u05b9\u05dc</span>.</i> <span>\u05e1\u05e8\u05d4</span> <em>Revolt</em>. Comp. <span>\u05e1\u05d5\u05e8\u05e8</span> \u201crebellious\u201d (Deut. xxi. 18). <span>\u05d4\u05d5\u05e8\u05d5</span> <em>Conceiving it</em>,<sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i><sup>11a</sup><i class="footnote">A.V., Conceiving,\u201d \u201cUttering.\u201d</i> that is, \u201cforming it;\u201d comp. <span>\u05d4\u05d5\u05e8\u05d9</span> \u201cmy progenitors\u201d (Gen. xlix. 2<sup>12</sup><i class="footnote">The instances quoted are intended to prove that the verb <span>\u05d4\u05e8\u05d4</span> \u201cto conceive,\u201d which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.</i>6); <span>\u05d5\u05ea\u05d4\u05e8</span> \u201cand she conceived\u201d (1 Chr. iv. 17). Its form is the same as that of the succeeding <span>\u05d5\u05d4\u05d2\u05d5</span> \u201cand uttering it;\u201d the possessive pronoun (<span>\u05d5\u05b9</span>) refers to <span>\u05e9\u05e7\u05e8</span> \u201cfalsehood.\u201d Some say that <span>\u05d4\u05b9\u05e8\u05d5\u05b9</span> and <span>\u05d4\u05b9\u05d2\u05d5\u05b9</span> are irregular forms of the infinitive; the regular infinitive would be <span>\u05d4\u05c7\u05d2\u05b9\u05d4 ,\u05d4\u05c7\u05e8\u05b9\u05d4</span>, comp. <span>\u05d1\u05bc\u05c7\u05e0\u05b9\u05d4</span> \u201cto build\u201d (1 Kings viii. 13.) <span>\u05de\u05dc\u05d1</span> <em>From the heart</em>. They bring forth words of falsehood out of their hearts.'],
  [u'<span>\u05d5\u05d4\u05e1\u05d2</span> <em>And is turned away</em>. It is Hophal. <em>And justice standeth afar off</em>. It is a figurative expression for \u201cthey evince no justice.\u201d <span>\u05d0\u05de\u05ea</span> <em>Truth</em>. It is a feminine noun; the third radical (<span>\u05e0</span>) is dropped and expressed implicitly by Dagesh in <span>\u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05e3\u05b8</span> \u201cthy truth\u201d (xxxviii. 18). <span>\u05e0\u05db\u05d7\u05d4</span> <em>Equity</em>. Things which one says straightforwardly to his neighbour; comp. <span>\u05e0\u05db\u05d5\u05d7\u05d9\u05dd</span> \u201cright\u201d (2 Sam. xv. 3).'],
  [u'<span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> According to some it means \u201cmad;\u201d comp. <span>\u05e9\u05d5\u05dc\u05dc</span> \u201cmad\u201d<sup>13</sup><i class="footnote">A. V., \u201cStripped.\u201d</i> (Mic. i. 8); <span>\u05d0\u05e9\u05ea\u05dc\u05dc\u05d5</span> \u201cthey are mad\u201d (Ps. lxxvi. 6); perhaps all these words are derived from <span>\u05e9\u05dc\u05dc</span> \u201cto deprive of property;\u201d<sup>14</sup><i class="footnote">The meaning of <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> accordingly is, \u201cmaketh himself a prey.\u201d (A.V.).</i> <span>\u05de\u05e9\u05ea\u05d5\u05dc\u05dc</span> is the participle Hithpael of <span>\u05e9\u05dc\u05dc</span>.'],
  [u'<span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> <em>And wondered</em>. Comp. <span>\u05e9\u05de\u05de\u05d4</span> \u201cdesolation\u201d (i. 7).<sup>15</sup><i class="footnote"><span>\u05e9\u05de\u05dd</span> \u201cto be desolate,\u201d so that no word is heard; so he that wonders cannot utter a word in the first moment.</i> Rabbi Menahem connects it with <span><sup>16</sup><i class="footnote"><span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> is, according to the opinion of R. Menahem, formed from <span>\u05e9\u05ea\u05dd</span> with reduplication of the third radical. I. E. properly rejects this explanation, because the <span>\u05ea</span> is not a radical, but a formative letter, the characteristic of the Hithpael, being placed after the first radical, in accordance with the rule concerning the verbs, whose first radical is a sibilant. R. Menahem is a famous grammarian of the 11th century.</i>\u05e9\u05ea\u05d5\u05dd</span> (Num. xxiv. 3); but he is wrong; it is improper to form <span>\u05d5\u05d9\u05e9\u05d1\u05d5\u05e8\u05e8</span> from <span>\u05e9\u05d1\u05e8</span>, with reduplication of the third radical. <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5 \u05d6\u05e8\u05e2\u05d5</span> <em>Therefore His arm helped him</em>.<sup>17</sup><i class="footnote">A. V., \u201cBrought salvation.\u201d</i> This is an anthropomorphism, for, in fact, God helps, but does not require the assistance of others. The meaning of the phrase is, \u201cHis glory helped Him to show His power.\u201d<sup>17a</sup><i class="footnote">The words of the Hebrew text are <span>\u05d6\u05e8\u05e2\u05d5 .\u05d5\u05d4\u05d8\u05e2\u05dd \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea \u05d2\u05d1\u05d5\u05e8\u05ea\u05d5</span> \u201cHis arm,\u201d seems hero to be explained by \u201cHis glory;\u201d and <span>\u05d5\u05ea\u05e9\u05e2 \u05dc\u05d5</span> \u201chelped Him,\u201d to be complemented by \u201cto show His power.\u201d I. E. intends to remove the anthropomorphism by this explanation, but in reality he replaced it only by another one. The most striking expression in the anthropomorphism, the verb \u201chelped,\u201d as correctly pointed out by I. E., is not replaced by another verb. It is, however, possible that the whole phrase <span>\u05d2\u05d1\u05d5\u05e8\u05ea\u05d5 \u05d5\u05d4\u05d8\u05e2\u05dd, \u05e2\u05dc \u05db\u05d1\u05d5\u05d3\u05d5 \u05dc\u05d4\u05e8\u05d0\u05d5\u05ea</span> is the explanation of the expression <span>\u05d6\u05e8\u05e2\u05d5</span> \u201chis arm:\u201d \u201chis glory, in displaying his power, is meant.\u201d</i> <span>\u05de\u05e4\u05d2\u05d9\u05e2</span> <em>Intercessor</em>. Comp. <span>\u05d9\u05e4\u05d2\u05d9\u05e2</span> \u201cmade intercession\u201d (liii. 12).'],
  [u'<em>And He put on</em>, etc. This is a figure taken from a warrior putting on his armour. <span>\u05ea\u05dc\u05d1\u05e9\u05ea</span> <em>Clothing</em>. Both the letters <span>\u05ea</span> are formative, as in <span>\u05ea\u05e4\u05d0\u05e8\u05ea</span> \u201cglory\u201d (iii. 18). <span>\u05d5\u05d9\u05e2\u05d8 \u05db\u05de\u05e2\u05d9\u05dc \u05e7\u05e0\u05d0\u05d4</span> <i>And was clad with zeal as a cloke</i>, that is, as if he were clad with a cloke.<sup>18</sup><i class="footnote">I. E. seems to point out by this remark, that <span>\u05e7\u05e0\u05d0\u05d4</span> is not a genitive governed by <span>\u05de\u05e2\u05d9\u05dc</span>, and that the whole phrase does not mean \u201cand was clad as it were with a cloke of zeal\u201d (similar to <span>\u05d1\u05d2\u05d3\u05d9 \u05e0\u05e7\u05dd</span> \u201cgarments of vengeance\u201d), but that both <span>\u05de\u05e2\u05d9\u05dc</span> and <span>\u05e7\u05e0\u05d0\u05d4</span> are in the accusative case governed by the verb <span>\u05d5\u05d9\u05e2\u05d8</span>.</i>'],
  [u'<span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span> Like a man who is zealous for repaying.<sup>19</sup><i class="footnote">It is not clear from the words of I. E. whether this remark refers also to <span>\u05db\u05e2\u05dc \u05d9\u05e9\u05dc\u05dd</span>, and explains it to mean \u201clike a man (who is zealous) for revenge,\u201d or is limited to <span>\u05db\u05e2\u05dc \u05d2\u05de\u05dc\u05d5\u05ea</span>; in that case the whole phrase is to be translated, \u201cLike a man (who is zealous) for repaying, so he (is clad with zeal) for revenge.\u201d A. V., \u201cAccording to their deeds, accordingly he will repay.\u201d</i> <i>Fury to his adversaries</i>, etc. He will repay fury to his adversaries, etc. <i>To the islands</i>, etc. By \u201chis adversaries and enemies\u201d mentioned before, those on the continent are meant; the prophet continues, therefore, \u201cto the islands,\u201d etc.'],
  [u'<span>\u05d5\u05d9\u05e8\u05d0\u05d5</span> Some explain it, \u201cAnd they will fear;\u201d one <span>\u05d9</span> being omitted (<span>\u05d5\u05d9\u05d9\u05e8\u05d0\u05d5\u2550\u05d5\u05d9\u05e8\u05d0\u05d5</span>); others, paying strict regard to its orthography, render it, \u201cand they shall see.\u201d <i>The name of the Lord.</i> His deeds, as proved by the parallelism of the verse; \u201cHis glory\u201d in the second part corresponds to \u201cthe name of the Lord,\u201d in the first part.<sup>20</sup><i class="footnote">If <span>\u05d9\u05e8\u05d0\u05d5</span> means \u201cthey will see,\u201d the expression \u201cthe name of the Lord\u201d must refer to the works of the Lord, since the name cannot be seen. \u201cHis glory\u201d is identical with \u201chis glorious works,\u201d or \u201cthe glory displayed in his works.\u201d</i> <span>\u05e6\u05e8</span> <i>Distress</i>.<sup>21</sup><i class="footnote">A. V., \u201cThe enemy.\u201d</i> Comp. <span>\u05e6\u05e8 \u05d5\u05de\u05e6\u05e7</span> \u201ctrouble and anguish\u201d (Ps. cxix. 143). It is a noun.<sup>22</sup><i class="footnote">It can hardly be anything else. I. E. means, perhaps, to say that <span>\u05e6\u05e8</span> is an abstract noun (<span class="rtl">\u05e9\u05dd</span>) signifying \u201cdistress,\u201d and not a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span>) signifying \u201cenemy.\u201d (Comp. c. iii., Note 5).</i> In such a degree <span>\u05e8\u05d5\u05d7 \u05d9\u05d9 \u05e0\u05d5\u05e1\u05e1\u05d4 \u05d1\u05d5</span> \u201cthe spirit of the Lord will wonderfully act therein.\u201d<sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i><sup>23</sup><i class="footnote">A. V., \u201cThe spirit of the Lord shall lift up a standard against him.\u201d \u201cStandard.\u201d</i> <span>\u05e0\u05d5\u05e1\u05e1\u05d4</span> is derived from <span>\u05e0\u05e1</span> \u201cmiracle.\u201d This verse is in perfect harmony with the prophecy, \u201cAnd there shall be a time of trouble such as never was,\u201d etc. (Dan. xii. 1). At that time Israel alone will be saved; therefore this verse is followed by the words, \u201cAnd the Redeemer shall come to Zion.\u201d'],
  [u'<span>\u05d2\u05d5\u05d0\u05dc</span> <i>Redeemer</i>, that is, Messiah. <i>Unto them that turn from transgression</i>. Comp. \u201cEvery one that shall be found written in the book\u201d (Dan. xii. 1).'],
  [u'<i>As for me</i>, <i>this is my covenant</i>. I shall make a covenant with them, namely, \u201cthat my spirit which is upon thee,\u201d etc. <i>Upon thee</i>. Israel is addressed. <i>My spirit.</i> My prophecy; comp. \u201cAnd it shall come to pass afterward, that I will pour out my spirit upon all flesh,\u201d etc. (Joel iii. 1). <i>And my words which I have put in thy mouth.</i> Repetition of the same idea. God has revealed Himself to His people through prophets, whose divine words shall never depart from the hearts of the Israelites.']],
 [[u'<span>\u05d0\u05d5\u05e8\u05d9</span> <i>Shine.</i> It is the imperative; comp. <span>\u05d1\u05d5\u05d0\u05d9</span> \u201ccome\u201d (2 Sam. xiii. 11); these two have Holem instead of Shurek on account of the <span>\u05d1\u05d0 \u05d0\u05d5\u05e8\u05da <sup>1</sup><i class="footnote">The infinitive Kal of the verb <span class="rtl">\u05e2\u05f4\u05d5</span> has, according to the rule, the vowel <span>\u05d5\u05bc</span>; <i>e.g.</i>, <span>\u05e7\u05d5\u05bc\u05dd</span>, \u201cto rise.\u201d Generally the vowel is affected by the consonant which follows, but not by the preceding, as is the case in <span>\u05d0\ufb4b\u05d3\u05b4\u05d9</span>, according to the opinion of I. E.</i>.\u05d0</span> \u201cThy light is come,\u201d if taken in a good sense; but I think that it means \u201cthy light has set, and it has become dark;\u201d that is,<sup>2</sup><i class="footnote">The Hebrew text has the word <span>\u05d1\u05de\u05d5</span>, which can be translated \u201cas if to say,\u201d or \u201cthat is,\u201d but usually it introduces some quotation from the Bible; very probably it was originally followed by the words <span>\u05d1\u05d9 \u05d1\u05d0 \u05d4\u05e9\u05de\u05e9</span> \u201cbecause the sun was set\u201d (Gen. xxviii. 11).</i> the evening is come, and the light which has shone for thee hitherto, is gone, but in its stead the glory of the Lord will henceforth shine over thee; comp. \u201cThe sun shall be no more thy light by day,\u201d etc. (ver. 19). By the words \u201cShine,\u201d etc., the restoration of the kingdom of Israel, or of the prophecy is meant.'],
  [u'<i>For behold, the darkness will cover the earth.</i> Comp. \u201cFor distress shall come in like a flood\u201d (lix. 19). <span>\u05d5\u05e2\u05e8\u05e4\u05dc \u05dc\u05d0\u05de\u05d9\u05dd</span> <i>And gross darkness</i>\u2014supply <span>\u05d9\u05db\u05e1\u05d4</span> \u201cshall cover\u201d\u2014<i>the people. But upon thee</i>. Upon thee alone.'],
  [u'<i>And nations shall come to thy light.</i> He who is in darkness usually sees those that are dwelling in light.'],
  [u'<i>All they.</i> All thy sons and daughters, whom the prophet is going to mention; it may also refer to \u201ckings\u201d (ver. 3). <span>\u05ea\u05d0\u05de\u05e0\u05d4</span> <i>Shall be nursed.</i> Comp. <span>\u05d5\u05d9\u05d4\u05d9 \u05d0\u05de\u05df</span> \u201cand he brought up\u201d (Est. ii. 7).'],
  [u'<i>Then.</i> When kings come unto thee and bring thee thy children. <span>\u05ea\u05e8\u05d0\u05d9</span> <i>Thou shalt fear,</i><sup>3</sup><i class="footnote">A. V., \u201cThou shalt see.\u201d I. E. seems to have read <span>\u05ea\u05bc\u05b4\u05bd\u05e8\u05b0\u05d0\u05b4\u05d9</span> or <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span> (root \u05d9\u05e8\u05d0), instead of <span>\u05ea\u05bc\u05b4\u05e8\u05b0\u05d0\u05b4\u05d9</span>.</i> like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something. <span>\u05d5\u05e0\u05d4\u05e8\u05ea</span> And thou wilt run hither and thither.<sup>4</sup><i class="footnote">A. V., \u201cAnd flow together.\u201d</i> <i>And thine heart shall fear and be enlarged.</i> Anxiety will be mixed with the rejoicing, which is indicated by the words: <i>And thine heart shall be enlarged.</i> This is the opposite of <span>\u05e6\u05e8\u05d4</span> \u201cstraits,\u201d \u201cdistress.\u201d The reason of the joy will be <i>Because the abundance of the sea,</i> etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee. <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> <i>The forces of the nations.</i><sup>5</sup><i class="footnote">A. V., \u201cOf the Gentiles.\u201d</i> The land armies.<sup>6</sup><i class="footnote">According to this explanation <span>\u05d4\u05de\u05d5\u05df \u05d9\u05dd</span> is not \u201cthe abundance of the sea,\u201d but the multitude or the armies that will come by sea.</i>'],
  [u'<span>\u05e9\u05e4\u05e2\u05ea</span> <i>A company</i>. Comp. 2 Kgs. ix. 17. <span>\u05d1\u05db\u05e8\u05d9</span> <i>With dromedairies</i>.<sup>7</sup><i class="footnote">A. V., \u201cThe dromedaries.\u201d</i> The <span>\u05d1</span> is a preposition; comp. <span>\u05d1\u05e8</span> \u201cthe swift\u201d (xvi. 1). <i>They shall bring</i> for a present.'],
  [u'<span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> <i>Shall minister unto thee</i>, that is, shall be at thy service; comp. <span>\u05dc\u05e9\u05e8\u05ea</span> \u201cto do service\u201d (Ex. xxxv. 19), which is used of the cloth for covering the holy vessels during the journey. <span> \u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9\u2550\u05e2\u05dc \u05e8\u05e6\u05d5\u05df \u05de\u05d6\u05d1\u05d7\u05d9</span> With acceptance on my altar.<sup>8</sup><i class="footnote">Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. <span>\u05e2\u05dc \u05e8\u05e6\u05d5\u05df</span> means \u201cwith acceptance,\u201d or \u201cfor acceptance;\u201d <span>\u05e2\u05dc \u05de\u05d6\u05d1\u05d7\u05d9</span> \u201cupon my altar.\u201d But, in fact, the repetition of the preposition is not required here at all, since <span>\u05e2\u05dc\u05d4</span> governs also the accusative; comp. Gen. xlix. 4; Num. xiii. 17.</i>'],
  [u'<i>Who are these</i>, etc. This question refers to \u201cthe children\u201d (ver. 4). The words \u201cArise, shine,\u201d etc. (ver. 1) are addressed by God to Zion.<sup>9</sup><i class="footnote">It seems as if I. E. explained this chapter to be a dialogue between God and Zion. Ver. 1 to ver. 7 is assigned to God; ver. 8 contains a question asked by Zion, the verses which follow contain the answer of God. Otherwise the remark is here superfluous, or at least out of place. (Comp. ver. 14).</i> <span>\u05d0\u05e8\u05d1\u05ea\u05d9\u05d7\u05dd</span> <i>Their windows.</i> The holes, where their nests are.'],
  [u'<i>Shall wait for me,</i> that I shall give them a good reward. <i>Tarshish.</i> This place is mentioned because it is near Palestine.<sup>10</sup><i class="footnote">Comp. I. E. on Jonah i. 3. He mentions there the opinion of Saadiah, that Tarshish is the same as Tarsus, Tartessus in Hispania B\xe6tica; and also the opinion of another commentator, who believes it to be Tunis in Africa.</i> <i>Their silver and their gold with them.</i> These words contain the reason why the islands shall wait for the Lord; the Israelites will not give them wages. It is distinctly said \u201cunto the name of the Lord thy God.\u201d<sup>11</sup><i class="footnote">They will do all this work for the Israelites without expecting any pay for it except from the Lord, whose will they carry out.</i> <span>\u05e4\u05d0\u05e8\u05da</span> <i>He hath glorified thee.</i> The Kamez under <span>\u05e8</span> instead of Zer\xe9, is caused by the pause.<sup>12</sup><i class="footnote">The feminine suffix <span>\u2013\u05b5\ue802</span> is here to be expected, because it refers to Zion, which is, in this whole chapter, addressed as a woman. I. E. attributes the cause of this change to the pause; but it must be considered as very exceptional, since the pause changes the masculine suffix <span>\u2013\u05b0\ue803</span> into <span>\u2013\u05b8\ue802</span>, but not so the feminine suffix <span>\u2013\u05b5\ue802</span>.</i>'],
  [u'<i>And the sons of strangers shall build</i>, etc. The Israelites will not build the walls of Jerusalem, as they did not build even the temple; other nations will do it.'],
  [u'<span>\u05d5\u05e4\u05ea\u05bc\u05d7\u05d5</span> Some say that <span>\u05d5\u05bc\u05e4\u05b4\u05d7\u05b0\u05bc\u05d7\u05d5\u05bc</span> is the same as <span>\u05d5\u05bc\u05e4\u05bb\u05ea\u05bc\u05b0\u05d7\u05d5\u05bc</span> \u201cand they will be opened.\u201d According to others, \u201cAnd they will open,\u201d that is, the sons of strangers will open, etc.; this explanation is not improbable.\u2014The sense of the whole verse is: the gates will be opened continually, day and night, by those that will bring in the abundance of nations. <i>Their kings</i>, that is, those who had been their kings. <i>And that their kings may be brought.</i> Comp. \u201cTo bind their kings with chains\u201d (Ps. cxlix. 8).'],
  [u'<span>\u05d7\u05e8\u05d1 \u05d9\u05d7\u05e8\u05d1\u05d5</span> <i>They will be slain.</i> This verb is derived from <span>\u05d7\u05e8\u05d1</span> \u201csword;\u201d comp. <span>\u05d4\u05d7\u05e8\u05d1 \u05e0\u05d7\u05e8\u05d1\u05d5</span> \u201cthey are surely slain\u201d. (2 Kgs. iii. 23). Some explain it \u201cthey shall be utterly wasted,\u201d and compare it with <span>\u05d7\u05e8\u05d1\u05df</span> \u201cdestruction.\u201d I prefer the first explanation.'],
  [u'<i>The glory of Lebanon.</i> The best trees of Lebanon; the fir tree, etc. <i>To beautify the place of my sanctuary.</i> To build the house of the Lord.'],
  [u'<span class="rtl">\u05e9\u05d7\u05d7</span> <i>Bending.</i> It is a noun.<sup>13</sup><i class="footnote">I. E. uses the expression <span>\u05e9\u05dd</span> \u201ca noun;\u201d he means perhaps <span>\u05e9\u05dd \u05d4\u05e4\u05d5\u05e2\u05dc</span> \u201cinfinitive\u201d or \u201cverbal noun,\u201d as contrasted with <span>\u05e4\u05d5\u05e2\u05dc</span> \u201cparticiple,\u201d and <span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> \u201ccommon noun;\u201d in the latter cases the plural form would be used. Comp. c. iii., Note 5.</i> <i>And they shall call thee the city of the Lord.</i> This proves that the exclamation \u201cArise,\u201d etc. is addressed to Zion.<sup>14</sup><i class="footnote">Another opinion is mentioned, Midrash Yalkut ad locum: R. Johanan compares these words (<span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span>) to those uttered by one who is about to travel at night a little before dawn; he gets a candle lit, but the flame is blown out; he gets another candle, but it meets with the same fate; he then resigns himself and says: \u201cI shall not trouble myself any longer with those candles, I shall wait for the light of the morning.\u201d The same was the case with the Israelites: they said: \u201cWe have lit the candle in the time of Moses; it has been put out; under king Solomon we lit another candle, this also was extinguished; we must now resign ourselves and wait, till the Lord himself will renew for us the light.\u201d Therefore God said: \u201cArise, my light\u201d (<span>\u05d0\u05d5\u05e8\u05d9</span>), etc. I. E. thought, perhaps, of this or similar passages in the Midrash, when he considered it necessary to remind us repeatedly that the words <span>\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9</span> are addressed to Zion.</i> <span>\u05e2\u05d9\u05e8 \u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc\u2550\u05e7\u05d3\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> The city of the holy One of Israel. Comp. Ps. vi. 1.<sup>15</sup><i class="footnote"><span>\u05e7\u05d3\u05d5\u05e9 \u05d9\u05e9\u05e8\u05d0\u05dc</span> is the genitive; but it cannot be governed by <span>\u05e6\u05d9\u05d5\u05df</span>, because the latter is a proper noun, and proper nouns do not govern a genitive; wherever, therefore, this seems to be the case, another noun in apposition to it is supplied, as <i>e. g.</i> here, the word <span>\u05e2\u05d9\u05e8</span> \u201ccity.\u201d</i>'],
  [u'<i>Thou hast been forsaken.</i> When in a state of ruin. <i>A rejoicing of many generations</i>. A rejoicing, which shall never cease.'],
  [u'<i>The milk of nations</i>. Their money; they will pay tribute. <span>\u05e9\u05d3</span> <i>Breast.</i> It is the same as <span class="rtl">\u05e9\u05c1\u05b8\u05d3\u05b7\u05d9\u05b4\u05dd</span>. The form of the nouns is not constant.<sup>16</sup><i class="footnote">The two forms referred to are <span>\u05e9\u05b9\u05c1\u05d3</span> and <span>\u05e9\u05b5\u05c1\u05d3</span>. Comp. I. E. on c. ix. 3, and Note 4.</i>'],
  [u'<i>I will bring gold.</i> That is, I shall induce the nations to bring the gold, or, and that is perhaps better\u2014I shall bring thee the value of gold;<sup>17</sup><i class="footnote">That is, for the copper that has been taken away from thee, thou wilt get a compensation of such a value, as if gold had been taken away.</i> (or,<sup>18</sup><i class="footnote"><span>\u05d6\u05d4\u05d1 \u05d2\u05d5\u05d9\u05dd</span> \u201cthe gold of nations\u201d seems to be another reading for the preceding <span>\u05d6\u05d4\u05d1</span> \u201cgold,\u201d but not a new explanation. Comp. <span>\u05e0\u05f4\u05d0</span> \u201canother reading\u201d of the M.S. of the British Museum.</i> \u201cthe value of the gold of nations.\u201d) Copper is better than iron, it is therefore contrasted with gold. <span>\u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span> <i>Thy officers.</i> Lit., \u201cthe men of thy office\u201d (<span>\u05d0\u05e0\u05e9\u05d9 \u05e4\u05e7\u05d5\u05d3\u05ea\u05da</span>). Comp. <span>\u05e4\u05e7\u05d9\u05d3</span> \u201cofficer.\u201d The men, who distribute the taxes. <i>I will make thine officers peace</i>. They will collect the taxes in peace. <i>And thine exactors righteousness</i>. They will exact the money with righteousness.'],
  [u'<i>Violence shall not,</i> etc. Repetition of the same idea. <span>\u05d5\u05e7\u05e8\u05d0\u05ea \u05d9\u05e9\u05d5\u05e2\u05d4 \u05d7\u05d5\u05de\u05ea\u05d9\u05da</span> Some explain it: \u201cAnd salvation will meet thy walls;\u201d comp. <span>\ufb4b\u05e7\u05e8\u05d0\u05ea \u05d0\u05ea\u05db\u05dd \u05d4\u05e8\u05e2\u05d4</span> \u201cand evil will befall you\u201d (Deut. xxxi. 29); others: \u201cAnd salvation shall call unto thy walls;\u201d but it is more correct to take <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> as the second person feminine, and to render it, \u201cAnd thou, Zion, wilt call thy walls salvation.\u201d The correctness of this explanation is proved by the words which follow: <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da \u05ea\u05d4\u05dc\u05d4</span> \u201cand thy gates praise.\u201d <span>\u05d5\u05e7\u05e8\u05d0\u05ea</span> is to be repeated before <span>\u05d5\u05e9\u05e2\u05e8\u05d9\u05da</span>, according to the rule of ellipsis.'],
  [u'<i>The sun shall be no more,</i> etc. Thou wilt not want the light of the sun, because of the light of God. <i>An everlasting light,</i> that shines day and night.'],
  [u'<i>Thy sun shall no more go down</i>, etc. That sun<sup>19</sup><i class="footnote">The glory of the Lord mentioned in the preceding verse as a substitute for the light of sun and moon.</i> will not set, and that moon <span>\u05dc\u05d0 \u05d9\u05d0\u05e1\u05e3</span> <i>Shall not withdraw itself.</i> Lit., \u201cshall not be gathered;\u201d the moon appears dark to the earth, when in conjunction with the sun.<sup>20</sup><i class="footnote">The phrase \u201cthe moon is gathered\u201d means, according to I. E., the moon comes together with the sun, in one straight line from the earth, so that the part of the moon illuminated by the sun is not seen by the inhabitants of the earth, and she is, therefore, not seen at all: this is the case at every new moon.</i> <i>And the days of thy mourning shall be ended.</i> The mourner sits, as it were, in darkness.'],
  [u'<i>The branch.</i> Comp. \u201cAnd a branch shall grow out of his roots\u201d (xi. 1). <i>The work of my hands, that I may be glorified.</i> It is a figure taken from the joy which a man feels when his work proves to be successful.<sup>21</sup><i class="footnote">God rejoices that Israel have proved themselves, by repentance and by faithfulness to the word of God, deserving of the promised distinction, and worthy of the position assigned to them among the nations.</i>'],
  [u'<i>The little one,</i> etc. The small family, that numbers a few, shall become a thousand. <i>In his time,</i> that is, when the time of salvation will come, <i>I will hasten it,</i> that is, the salvation; or, I shall hasten to make the little one a strong nation; <span>\u05e2\u05e6\u05d5\u05dd \u05dc\u05d2\u05d5\u05d9</span> <i>A strong nation</i>. Comp. And I shall make thee a great nation (Gen. xii. 2).']],
 [[u'<i>Upon me.</i> The first person refers to the prophet. <i>The spirit.</i> The prophecy. Comp. \u201cAnd took of the spirit, that was upon him\u201d (Num. xi. 25). <i>Because the Lord hath anointed me.</i> The prophets are called \u201canointed;\u201d comp. \u201cTouch not mine anointed\u201d (Ps. cv. 15).<sup>1</sup><i class="footnote">The second part of this verse, \u201cAnd do my prophets no harm,\u201d shows that the expressions \u201canointed\u201d (<span>\u05de\u05e9\u05d9\u05d7\u05d9</span>) and \u201cprophets\u201d (<span>\u05e0\u05d1\u05d9\u05d0\u05d9</span>) signify here the same persons.</i> R. Moses Hakkohen says that the protasis beginning \u201cBecause the Lord\u201d is continued till ver. 9, and the apodosis commences \u201cI will greatly rejoice\u201d (ver. 10); but it is not at all necessary to make this explanation; because <span>\u05d9\u05e2\u05df</span> means<sup>2</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d9\u05e2\u05df \u05d8\u05e2\u05de\u05d5 \u05d4\u05e9\u05dd \u05de\u05e9\u05d7\u05e0\u05d9</span>, lit., \u201cfor <span>\u05d9\u05e2\u05df</span> has the meaning \u2018 God has anointed me,\u2019\u201d etc., but <span>\u05d9\u05e2\u05df</span> has not this meaning; after <span>\u05d8\u05e2\u05de\u05d5</span> the word <span>\u05d8\u05e2\u05dd</span> \u201cthe reason why\u201d has been omitted, which has been restored in the translation.</i> \u201cthe reason of,\u201d and the whole phrase can be rendered thus: The reason why God has anointed me is, that I shall bring good tidings, etc. <span>\u05e4\u05e7\u05d7\u05e7\u05d7</span> <i>The opening of the prison.</i> It is one word, with the reduplication of the second and third radical; it is similar in form to <span>\u05e1\u05d7\u05e8\u05d7\u05e8</span> \u201cpanteth\u201d (Ps. xxxviii. 11), <span>\u05d0\u05d3\u05de\u05d3\u05dd</span> \u201cred\u201d (Lev. xiii. 49), <span>\u05d9\u05e8\u05e7\u05e8\u05e7</span> \u201cgreen\u201d (Lev. ibid.)'],
  [u'<i>The acceptable year.</i> The year of redemption. <i>All that mourn</i> for Zion, as is said in the next verse.'],
  [u'<i>To appoint unto them that mourn for Zion</i> that which the text is going to enumerate<sup>2a</sup><i class="footnote">The words <span>\u05dc\u05ea\u05ea \u05dc\u05d4\u05dd</span> \u201cto give unto them,\u201d are accordingly a mere repetition of the phrase <span>\u05dc\u05e9\u05d5\u05dd \u05dc\u05d0\u05d1\u05dc\u05d9 \u05e6\u05d9\u05d5\u05df</span> \u201cto appoint unto them that mourn for Zion.\u201d</i>. <i>Beauty for ashes, the oil of joy for mourning.</i> The mourner does not anoint with oil, as may be gathered from the story of the woman of Tekoa. (2 Sam. xiv. 2). <span>\u05d1\u05d4\u05d4</span> <i>Weak.</i><sup>3</sup><i class="footnote">A. V., \u201cHeaviness.\u201d</i> It is an adjective of the same root as the verb <span>\u05d1\u05d4\u05d4</span> (Lev. xiii. 6) which is rendered by some \u201cis become dark,\u201d but by me \u201chath decreased,\u201d as it is contrasted with <span>\u05e4\u05c1\u05e9\u05d4\u05b9</span> \u201cspread.\u201d<sup>4</sup><i class="footnote">Comp. I. E. on xlii. 3, and on Levit. xiii. 6.</i> <span>\u05d0\u05d9\u05dc\u05d9</span> <i>Trees</i>. Comp. <span>\u05d0\u05d9\u05dc\u05d9\u05dd</span> \u201coaks\u201d (i. 29);<sup>5</sup><i class="footnote">The same explanation is given by Rashi; but the Chald\xe6an translation renders it <span>\u05e8\u05d1\u05e8\u05d1\u05d9</span> \u201cthe great.\u201d</i> the words which follow, \u201cthe planting of the Lord,\u201d support this explanation.'],
  [u'<span>\u05e2\u05d5\u05dc\u05dd</span> Of old.<sup>6</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> has here the meaning \u201ca very long time;\u201d it means usually \u201cfor ever;\u201d but this is not applicable here.</i> <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> Of former generations.<sup>7</sup><i class="footnote">I. E. adds the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span> to make it clear, that the adjective <span>\u05e8\u05d0\u05e9\u05e0\u05d9\u05dd</span> is not to be connected with <span>\u05d7\u05e8\u05d1\u05d5\u05ea</span> since the latter is feminine, while the former has the masculine termination; but with the word <span>\u05d3\u05d5\u05e8\u05d9\u05dd</span>, which is either to be supplied or is implied in the adjective <span>\u05d3\u05d0\u05e9\u05e0\u05d9\u05dd</span>.</i>'],
  [u'<i>And strangers shall stand</i> before you like servants. <span>\u05d0\u05d1\u05e8\u05d9\u05d1\u05dd</span> <i>Your ploughmen.</i> <span>\u05d0\u05b4\u05d1\u05b8\u05bc\u05e8</span> is an adjective, meaning \u201ctilling the field.\u201d<sup>8</sup><i class="footnote">Comp. I. E. on iii. 4 and note 5.</i>'],
  [u'<span>\u05db\u05d4\u05e0\u05d9</span> <i>The priests</i>. I said already that the meaning of <span>\u05db\u05d4\u05df</span> is, \u201cone that ministers;\u201d it is therefore qualified here by the genitive \u201cof our God.\u201d The other nations will resemble the Israelites, and the Israelites will be like the Aaronites; the Israelites will therefore receive the abundance of nations as their tithes. <span>\u05ea\u05ea\u05d0\u05de\u05e8\u05d5\u2550\u05ea\u05ea\u05d9\u05de\u05e8\u05d5</span> <i>Shall ye boast yourselves.</i> Comp. <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> \u201cthou hast boasted\u201d (Deut. xxvi. 17).<sup>9</sup><i class="footnote">I. E. connects with the same root the word <span>\u05d0\u05de\u05d9\u05e8</span> (xvii. 6). In his commentary on Deuteronomy he explains likewise the verb <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> to mean \u201cthou hast praised,\u201d but at the same time approves of the explanation of R. Jehudah Hallevi, that <span>\u05d4\u05d0\u05de\u05e8\u05ea</span> means \u201cthou hast caused to declare.\u201d</i>'],
  [u'<span>\u05de\u05e9\u05e0\u05d4</span> <i>Double.</i> The verb \u201cyou shall inherit\u201d is to be supplied. <span>\u05d5\u05ea\u05d7\u05ea \u05db\u05dc\u05de\u05d4\u2550\u05d5\u05d1\u05dc\u05de\u05d4</span> And for confusion. <i>Therefore in their land</i>, etc. This is the explanation of the word \u201cdouble\u201d in the first part of the verse.'],
  [u'<i>For I, the Lord, love judgment</i>, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore <span>\u05d5\u05e0\u05ea\u05ea\u05d9 \u05e4\u05e2\u05dc\u05ea\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>I will give them their reward</i>, etc. As to <span>\u05e4\u05e2\u05dc\u05ea\u05dd</span> \u201ctheir reward\u201d comp. <span>\u05e4\u05e2\u05dc\u05ea</span> \u201cthe wages\u201d (Lev. xix. 13). By these words the expression \u201cI hate robbing\u201d is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages.'],
  [u'<i>And their seed shall be known.</i> This prediction does not imply that Israel will again be scattered among the nations, but that they will be known among the nations, who will come up to the holy land to celebrate the feast of Tabernacles (comp. Zec. xiv. 16), and among them that will bring the tribute.'],
  [u'<i>I will greatly rejoice.</i> These are the words which Israel will then proclaim. <span>\u05d9\u05e2\u05d8\u05e0\u05d9</span> <i>He hath covered me</i>. It is past of <span>\u05e2\u05d5\u05d8\u05d4 ; \u05d9\u05e2\u05d8</span> \u201ccovering\u201d (Ps. civ. 2) is of the same root, though of a different form.<sup>10</sup><i class="footnote">The Hebrew text has the words <span>\u05de\u05d2\u05d6\u05e8\u05ea \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05e9\u05e0\u05d9 \u05d1\u05e0\u05d9\u05e0\u05d9\u05dd</span>, \u201cof the same root as <span>\u05e2\u05d5\u05d8\u05d4</span>, but of a different conjugation.\u201d This is not the case; both are of the Kal, but their roots are different; the one is to be derived from <span>\u05e2\u05d8\u05d4</span>, the other from <span>\u05d9\u05e2\u05d8</span>. The reverse would be correct, namely, <span>\u05de\u05d1\u05e0\u05d9\u05df \u05e2\u05d5\u05d8\u05d4 \u05d5\u05d4\u05dd \u05d1\u05f3 \u05e9\u05e8\u05e9\u05d9\u05dd \u05e4\u05e2\u05dc \u05e2\u05d1\u05e8</span> \u201cit is the past tense of the same conjugation as <span>\u05e2\u05d5\u05d8\u05d4</span>, but the two verbs have different roots.\u201d This is perhaps the right reading.</i> <span>\u05d9\u05db\u05d4\u05df</span> <i>Serveth</i>.<sup>11</sup><i class="footnote">A. V., \u201cDecketh himself with.\u201d</i> It is a transitive verb, and <span>\u05e4\u05d0\u05e8</span> \u201cornament\u201d is the object; it is attended to by the bridegroom; compare my remark on <span>\u05d9\u05e9\u05e8\u05ea\u05d5\u05e0\u05da</span> \u201cshall minister unto thee\u201d (lx. 7). <i>And as a bride adorneth herself with her jewels,</i> with the chain round her neck.'],
  [u'<span>\u05db\u05d0\u05e8\u05e5 \u05ea\u05d5\u05e6\u05d9\u05d0</span> <i>Like the earth which bringeth forth</i>.<sup>12</sup><i class="footnote">A. V., \u201cAs the earth bringeth forth,\u201d etc.<br>13 I. E. explains the expression <span>\u05e6\u05de\u05d7</span>, \u201cto grow,\u201d used here of righteousness, in a figurative sense. Righteousness will, as it were, grow in the estimation of man, so that all will endeavour to become righteous, and to perform righteous deeds.</i> <i>So the Lord will cause righteousness and praise to spring forth</i>. Righteousness and praise will increase, as though they grew.']],
 [[u'<i>For Zion\u2019s sake will I not</i>, etc. Thus Israel will speak, when in exile. <span>\u05d9\u05d1\u05e2\u05e8</span> <i>That burneth.</i> The relative <span>\u05d0\u05e9\u05e8</span> \u201cthat\u201d must be supplied; for the verb agrees with <span>\u05dc\u05e4\u05d9\u05d3</span> \u201clamp.\u201d<sup>1</sup><i class="footnote"><span>\u05d9\u05d1\u05e2\u05e8</span> being the third person masculine cannot be connected as predicate with the feminine noun <span>\u05d9\u05d1\u05e2\u05e8</span>; <span>\u05d5\u05d9\u05e9\u05d5\u05e2\u05ea\u05d4</span> is therefore connected with the masculine noun <span>\u05dc\u05e4\u05d9\u05d3</span>, by supplying the relative <span>\u05d0\u05e9\u05e8</span>; and the whole phrase is to be translated: \u201cAnd the salvation thereof as a lamp that burneth.\u201d</i>'],
  [u'<span>\u05e7\u05d5\u05e8\u05d0</span> <i>Shall be called.</i> It is Pual. <span>\u05d9\u05e7\u05d1\u05e0\u05d5</span> <i>Will name.</i> Comp. <span>\u05d0\u05e9\u05e8 \u05e0\u05e7\u05d1\u05d5</span> \u201cwhich are expressed\u201d (Num. i. 17).'],
  [u'<i>In the hand of the Lord.</i> In some countries people wear crowns on their hands.<sup>2</sup><i class="footnote">This is equivalent to saying that the word <span>\u05e2\u05d8\u05e8\u05ea</span>, mostly used in the meaning of \u201ccrown,\u201d that is, an ornament of the head, has sometimes the general meaning \u201cornament,\u201d referring to ornaments of other parts of the body, as <i>e.g.</i>, here, of the hand. But it is, in fact, not necessary to join <span>\u05d1\u05d9\u05d3</span> with <span>\u05e2\u05d8\u05e8\u05ea</span>; we may join it with <span>\u05d5\u05d4\u05d9\u05d9\u05ea</span> and explain the phrase thus: \u201cThou shalt be a crown of glory in the hand of the Lord\u201d\u2014that is, well protected and guarded by the Lord. Comp. Kimchi ad locum.</i>'],
  [u'<i>Thou shalt no more be termed forsaken</i>, etc. This verse shows that the words \u201cFor Zion\u2019s sake,\u201d etc. are spoken by the Lord; the expression \u201cI will not rest,\u201d etc. must be taken in a figurative sense. <span>\u05d7\u05e4\u05e6\u05d9 \u05d1\u05d4</span> <i>My delight is in it.</i><sup>3</sup><i class="footnote">A. V., \u201cHephzi-bah.\u201d</i> These are two separate words. <i>Shalt be married</i>. The next verse explains the meaning thereof.'],
  [u'<i>So shall thy sons marry thee</i>. This is a figurative expression for \u201cthe kingdom will be restored to thee.\u201d'],
  [u'<i>Watchmen.</i> By this name those that mourn for Zion are meant, who do nothing else but cry, who do not sleep during the night, but are like watchmen upon the walls, nor do they sleep during the day, while watchmen may at least sleep during the day; comp. \u201cThey that cause to watch for lying vanities, forsake their idol\u201d (Jon. ii. 9).<sup>4</sup><i class="footnote">A. V., \u201cThey that observe lying vanities.\u201d\u2014I. E. proves by this quotation that the expression \u201cto watch\u201d signifies sometimes \u201cto wait for help,\u201d \u201cto pray;\u201d because <span>\u05de\u05e9\u05de\u05e8\u05d9\u05dd</span> means \u201cthey that cause to pray,\u201d and refers to the people in the ship that stirred each other up to prayer; so here also the word <span>\u05e9\u05de\u05e8\u05d9\u05dd</span> \u201cwatchmen\u201d refers to those that feel themselves continually stirred up to pray to the Almighty for the restoration of Jerusalem and the temple.</i> The prophet himself explains the expression \u201cwatchmen\u201d by the words <span>\u05d4\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd \u05d0\u05ea \u05d9\u05d9</span> \u201cthat remind the Lord.\u201d <span>\u05de\u05d6\u05db\u05d9\u05e8\u05d9\u05dd</span> is a causative verb; lit., \u201cthat cause the Lord to remember;\u201d comp. <span>\u05d4\u05d6\u05db\u05d9\u05e8\u05e0\u05d9</span> \u201cput me in remembrance\u201d (xliii. 26).'],
  [u'<i>The Lord hath sworn</i>, etc. This verse also proves<sup>5</sup><i class="footnote">The Hebrew text has the words <span>\u05d2\u05dd \u05e0\u05e9\u05d1\u05e2 \u05d2\u05dd \u05d6\u05d4 \u05dc\u05d0\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3</span>. The first <span>\u05d2\u05dd</span> connects this verse with the preceding verse in this way: \u201cTill He make Jerusalem a praise in the earth. Yea, he has sworn to do it.\u201d But it is also possible that it is an erroneous repetition of the second <span>\u05d2\u05dd</span>.\u2014The Lord here promised to establish Jerusalem in such a way that it should no more be spoiled. This cannot refer to the deliverance from the Babylonian exile, because Jerusalem was repeatedly spoiled after that event; and since \u201cthe word that cometh out of the mouth of the Lord, does not return void,\u201d these predictions are explained to refer to the deliverance yet to come.</i> clearly, that this prophecy refers to the time yet to come; for the Lord \u201chath sworn,\u201d that is, has made an unconditional decree.<sup>6</sup><i class="footnote">The predictions of good or evil events are generally connected with the condition pronounced or understood, \u201cif you hearken unto me\u201d or \u201cif you hearken not unto me.\u201d But a prediction introduced by a phrase like \u201cHe hath sworn\u201d will be accomplished unconditionally.</i> <i>By His right hand.</i> By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.'],
  [u'<i>Shall eat it.</i> Shall eat thy corn. <i>And they that have brought it together</i>, that have brought the wine together.'],
  [u'<i>Go through,</i> etc. Having mentioned the prosperity of the land for the sake of the mourners for Zion, who will enjoy it without anxiety, the prophet continues to describe, how the deliverance of Israel from his exile, and his return to his own land will be with honour; the princes of the nations will say \u201cGo through, etc.\u201d that is, go through the gates to proclaim in every place \u201cPrepare the way of the people,\u201d \u201cclear it of stones,\u201d \u201clift up a standard throughout the whole world.\u201d'],
  [u'<i>The daughter of Zion.</i> The daughter, whom she has born.<sup>7</sup><i class="footnote">The words of the Hebrew text are <span>\u05d4\u05d1\u05ea \u05e9\u05d4\u05d5\u05dc\u05d9\u05d3\u05d4</span>; they seem to be incorrect, because the Hiphil of <span>\u05d9\u05dc\u05d3</span> is not used of women; moreover, there is no necessity at all to explain \u201cthe daughter of Zion\u201d by \u201cthe daughter, whom she (Zion) has born.\u201d It is difficult to tell what I. E. intended to say by these words. Comp. his remark on xlvii. 1 and Note 1.</i> <span>\u05d5\u05e4\u05e2\u05dc\u05ea\u05d5</span> <i>And His wages.</i><sup>8</sup><i class="footnote">A. V., \u201cAnd his work.\u201d</i> I have already explained this word (lxi. 8). <i>His reward</i>, for those that bear patiently the exile, or for those that will honour Israel.'],
  [u'<i>And unto thee</i>. The second person refers to Zion.']],
 [[u'<i>Who is this that cometh.</i> Some refer this to Messiah, others to the angel Michael;<sup>1</sup><i class="footnote">Comp. \u201cAnd there is none that holdeth with me in these things, but Michael, your prince\u201d Dan. x. 21.</i> but more correctly it may be referred to God.<sup>2</sup><i class="footnote">The words <span>\u05d4\u05e9\u05dd\u05b4 \u05d4\u05e0\u05db\u05d1\u05d3</span> \u201cthe honoured name\u201d of the Hebrew text are used instead of <span>\u05d9\u05d9</span> \u201cthe Lord,\u201d by I. E., in order not to connect the description \u201cwith dyed garments,\u201d etc., directly with God. Comp. I. E. on xlii. 8.</i> This prophecy contains the decree made against Edom, that is, against the empire of Rome and Constantinople, who are called Edomites, because they adopted the Edomite religion\u2014that is, the Christian religion\u2014which was first established among the Edomites.<sup>2a</sup><i class="footnote">The words \u201cThis prophecy,\u201d etc., till \u201camong the Edomites,\u201d are omitted in some editions; they were either struck out by the censors, or left out by the printers from fear of the censorship.</i> <span>\u05d7\u05de\u05d5\u05e5</span> <i>Stained</i>. Comp. <span>\u05d7\u05d5\u05de\u05e5</span> \u201cvinegar\u201d (Num. vi. 3).<sup>3</sup><i class="footnote">The two words seem, according to I. E., to be derived from <span>\u05d7\u05de\u05e5</span> \u201cto be red.\u201d See Gesenius Lex. Hebr. Chald.</i> <span>\u05d6\u05d4 \u05d4\u05d3\u05d5\u05e8 \u05d1\u05dc\u05d1\u05d5\u05e9\u05d5</span> <i>He that was so glorious</i><sup>4</sup><i class="footnote">A. V., \u201cThis that is glorious.\u201d</i> <i>in his apparel</i>, how has he stained himself! <span>\u05e6\u05e2\u05d4</span> <i>Who bindeth</i><sup>5</sup><i class="footnote">A. V., \u201cTravelling.\u201d</i> others; comp. <span>\u05e6\u05d5\u05e2\u05d9\u05dd \u05d5\u05e6\u05e2\u05d5\u05d4\u05d5</span> \u201coppressors, that will oppress him\u201d<sup>6</sup><i class="footnote">\u201cWanderers, that shall cause him to wander.\u201d</i> (Jer. xlviii. 12). The correctness of this explanation<sup>7</sup><i class="footnote">That <span>\u05e6\u05e2\u05d4</span> is the participle of a transitive verb, in opposition to the opinion of R. Moses Hakkohen, who says, \u201cthat <span>\u05e6\u05e2\u05d4</span> is a common noun (<span>\u05e9\u05dd \u05d4\u05ea\u05d5\u05d0\u05e8</span> See c. iii., Note 5). There is no grammatical difficulty in rendering <span>\u05d1\u05d7\u05d5 \u05e6\u05e2\u05d4 \u05d1\u05e8\u05d1</span> \u201cwho bindeth people in the greatness of his strength;\u201d but the verb would be missing, if <span>\u05e6\u05e2\u05d4</span> were a noun.</i> is confirmed by the words which follow: \u201cin the greatness of his strength.\u201d R. Moses Hakkohen says, that <span>\u05e6\u05d5\u05e2\u05d4</span> is here as in li. 14, an adjective, not a transitive verb.\u2014The answer to the question \u201cWho is this,\u201d etc., is \u201cI that speak in righteousness,\u201d etc. <span>\u05e8\u05d1</span> <i>Mighty</i>. Comp. <span>\u05e8\u05d1</span> \u201cofficer\u201d (Est. i. 8). <i>From Bozrah.</i> Bozrah is the name of a place. It is as if He came from there, from the people of Bozrah, from Edom, and all those that follow the same religion, wherever they are.'],
  [u'<span>\u05dc\u05dc\u05d1\u05d5\u05e9\u05da</span> <i>Thine apparel</i>.<sup>8</sup><i class="footnote">A. V., \u201cIn thine apparel.\u201d Comp. c. xxxii., Note 1.</i> The preposition <span>\u05dc</span> is pleonastic as in <span>1) \u05dc\u05d0\u05d1\u05e9\u05dc\u05d5\u05dd</span> Chr. iii. 2). <i>Like him that treadeth in the winefat.</i> Blood is in colour similar to wine.'],
  [u'<i>I have trodden</i>, etc. This prophecy refers to the destruction of Edom, and the overthrow of the dominion of his religion. <i>I alone</i> have thus decreed against Edom. <span>\u05d5\u05d0\u05d3\u05e8\u05db\u05dd</span> <i>And I trod them</i>.<sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i><sup>9</sup><i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i>&lt;<sup>10</sup><i class="footnote">See I. E. on i. 21, Note 43.</i>sup&gt;9<i class="footnote">A. V., \u201cFor I will tread them.\u201d \u201cAnd shall be sprinkled.\u201d \u201cAnd I will stain.\u201d</i> The form of the verb seems to indicate the future, but in fact the imperfect is meant. \u05d5\u05b0\u05d9\u05b5\u05d6 <i>And sprinkled</i>. It is similar in form to <span>\u05d5\u05b7\u05d9\u05b5\u05d8</span> \u201cand he stretched forth\u201d (Ex. ix. 23). <span>\u05e0\u05e6\u05d7\u05dd</span> <i>Their blood</i>. The blood is called <span>\u05e0\u05b6\u05e6\u05b7\u05d7</span> lit. \u201ctime,\u201d because t<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i>hrough the blood man lives his time; it is of the same root as <span>\u05e0\u05e6\u05d7</span> \u201cfor ever\u201d (xxxiv. 10). <span>\u05d0\u05d2\u05d0\u05dc\u05ea\u05d9</span> <i>I stained</i>. The <span>\u05d0</span> is here substituted for <span>\u05d4</span>, the characteristic of the Hiphil, or the word is a compound of the past and future; I prefer the latter explanation. As to its meaning \u201cI stained,\u201d comp. <span>\u05d9\u05d2\u05d0\u05dc\u05d4\u05d5</span> \u201cshall stain it\u201d (Job iii. 5).'],
  [u'<i>For the day of vengeance</i>, etc. For I will wreak vengeance against my enemies, and I will redeem my friends. <span>\u05d2\u05d0\u05d5\u05dc\u05d9</span> <i>My redeemed.</i> It is participle passive plural with the suffix, first person, referring to God.'],
  [u'<i>And I looked</i>, etc. This is a figurative expression; for in fact God does not need that. <span>\u05d5\u05d0\u05e9\u05ea\u05d5\u05de\u05dd</span> <i>And I wondered</i>. Compare my explanation of <span>\u05d5\u05d9\u05e9\u05ea\u05d5\u05de\u05dd</span> (lix. 16).'],
  [u'<i>Nations.</i> Other nations beside Edom. <span>\u05d5\u05d0\u05d5\u05e8\u05d9\u05d3 \u05dc\u05d0\u05e8\u05e5 \u05e0\u05e6\u05d7\u05dd</span> And I will pour out their blood<sup>11</sup><i class="footnote">The phrase <span>\u05dc\u05e0\u05e6\u05d7 \u05e0\u05e6\u05d7\u05d9\u05dd</span> (xxxiv. 10) is explained by I. E., <span>\u05dc\u05d4\u05dd \u05d6\u05de\u05e0\u05d9\u05dd \u05d0\u05d9\u05df \u05e7\u05e5</span> \u201cperiods of time without end.\u201d Others compare <span>\u05e0\u05e6\u05d7\u05dd</span> \u201ctheir blood\u201d with <span>\u05e0\u05e6\u05d7</span> \u201cstrength\u201d (1 Sam. xv. 29), the purity and proper circulation of the blood being the essential condition of the health and strength of man; others, again, derive it from a root <span>\u05e0\u05d6\u05d4\u2550\u05e0\u05e6\u05d7</span> \u201cto sprinkle.\u201d (Ges. Lex. Hebr. Chald.)</i> to the earth.'],
  [u'<i>I will mention</i>, etc. The wise of Israel will then acknowledge the great number of benefits bestowed upon them by God at the departure from Egypt, during the exile, and in their deliverance and restoration to their own country. <i>The praises of the Lord.</i> The mention of the kindness of the Lord, is His praise. <span>\u05d5\u05e8\u05d1 \u05d8\u05d5\u05d1</span> <i>And great in goodness.</i><sup>12</sup><i class="footnote">A. V., \u201cAnd the great goodness.\u201d</i> This is an attribute of the Lord.<sup>13</sup><i class="footnote">By this remark I. E. reminds us not to confound the attribute of God <span>\u05e8\u05b7\u05d1 \u05de\u05d5\u05d1</span> \u201cGreat in goodness,\u201d with <span>\u05e8\u05d1 \u05de\u05d5\u05bc\u05d1</span> \u201cthe abundance of goodness\u201d <span>\u2550</span> \u201cthe great goodness.\u201d <span>\u05e8\u05b7\u05d1</span> is an adjective, <span>\u05e8\u05b9\u05d1</span> an abstract noun.</i>'],
  [u'<i>For he said.</i> This is an anthropomorphism.<sup>14</sup><i class="footnote">In reality, such a miscalculation cannot be attributed to the Omniscient; but the prophet means to say that God favoured the Israelites to such a degree that they ought to have been faithful servants of the Lord at all times.</i> He thought they would become faithful children, and therefore he helped them.'],
  [u'<span>\u05dc\u05d0</span> The true meaning of the word is \u201cto Him;\u201d<sup>15</sup><i class="footnote">I. E. usually follows the Keri, that is, the reading recommended by the Massorah; <span>\u05dc\u05d5</span> \u201cto him\u201d is here the Keri, <span>\u05dc\u05c2\u05d0</span> \u201cnot,\u201d the Ketib.</i> and <span>\u05dc\u05d0 \u05e6\u05e8</span> (lit., Unto Him was trouble), \u201che was afflicted,\u201d has the same meaning as \u201cAnd His soul was grieved\u201d (Jud. x. 16). It is a figurative expression. He was, as it were, in distress, therefore He hastened to deliver them. <i>And the angel of His presence</i>. Comp. \u201cAnd sent an angel, and hath brought us forth out of Egypt\u201d (Num. xx. 16); this does by no means refer to Moses.<sup>15a</sup><i class="footnote">Although I. E. admits that the word <span>\u05de\u05dc\u05d0\u05da</span> \u201cangel\u201d or \u201cmessenger\u201d is sometimes used of prophets (Comp. I. E. on xlii. 19), he refers it in this case to \u201cthe angel\u201d in the usual sense of the word. Comp. I. E. on Num. xx. 16.</i> <span>\u05d5\u05d9\u05e0\u05d8\u05dc\u05dd</span> <i>And he bare them</i>. Comp. <span>\u05d5\u05e0\u05d8\u05dc</span> \u201cand the weight\u201d (Prov. xxvii. 3). It refers to the deliverance of Israel from Egypt. <i>And he carried them</i> in their land. <span>\u05db\u05dc \u05d9\u05de\u05d9 \u05e2\u05d5\u05dc\u05dd</span> <i>All the days of the long period</i> of their stay in their own land.<sup>16</sup><i class="footnote"><span>\u05e2\u05d5\u05dc\u05dd</span> is, according to I. E., \u201ca long period,\u201d but its nature and limits must be gathered from the context; <span>\u05d9\u05de\u05d5\u05ea \u05e2\u05d5\u05dc\u05dd</span> (Deut. xxxii. 7) refers to the past; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (Ps. xc. 2) \u201cfor ever\u201d to the future; <span>\u05e2\u05d3 \u05e2\u05d5\u05dc\u05dd</span> (1 Sam. i. 22), \u201cthe whole lifetime,\u201d etc., here I. E. infers from the preceding, \u201cAnd he carried them in their land,\u201d that it refers to the period during which they had possession of their land.</i>'],
  [u'<span>\u05d5\u05e2\u05e6\u05d1\u05d5</span> <i>And vexed</i>. Comp. <span>\u05d0\u05dc \u05ea\u05e2\u05e6\u05d1\u05d5</span> \u201cbe not grieved\u201d (Gen. xlv. 5). <i>And vexed His holy spirit</i>. This is a figurative expression. Some understand \u201cby the holy spirit\u201d the angel of the Lord.<sup>17</sup><i class="footnote">In order to remove the anthropomorphism. Comp. Targ. Jonathan <span>\u05d5\u05d0\u05e8\u05d2\u05d9\u05d6\u05d5 \u05e2\u05dc \u05de\u05d9\u05de\u05e8 \u05e0\u05d1\u05d9\u05d0\u05d9 \u05e7\u05d5\u05d3\u05e9\u05d9\u05d4</span> \u201cthey acted provokingly against the words of His holy prophets.\u201d</i> <i>He fought against them</i> till they left His land.'],
  [u'<i>Then he remembered the days of old</i>, the days that have passed. <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span> <i>The days of Moses and his people.</i><sup>18</sup><i class="footnote">A. V., \u201cMoses and His people.\u201d</i> As to the asyndeton <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5\u05bc</span> comp. <span>\u05e9\u05de\u05e9 \u05d9\u05e8\u05d7</span> \u201cthe sun and moon\u201d (Hab. iii. 11). The word <span>\u05de\u05e9\u05d4</span>, however, may also be taken as a participle, meaning \u201che who brought out,\u201d who delivered Israel; but the first explanation is preferable.<sup>19</sup><i class="footnote">In his excursus on Ex. iii. 15, he says that the tetragrammaton is generally used as a proper noun, but sometimes as a common noun, and thus find it analogous to the proper noun <span>\u05de\u05e9\u05d4</span>, which is once used as a common noun, namely, in this passage <span>\u05de\u05e9\u05d4 \u05e2\u05de\u05d5</span>. The words \u201cbut the first explanation is preferable\u201d are, perhaps, spurious.</i> <i>Where is he that</i>, etc. Where is he, that brought them up, out of the Red Sea? <span>\u05d0\u05ea \u05e8\u05e2\u05d4 \u05e6\u05d0\u05e0\u05d5</span> <i>With the shepherd of his flock.</i> With Moses who was the shepherd of Israel.<sup>20</sup><i class="footnote">The words of the Hebrew text are <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc \u05de\u05e9\u05d4</span>, which seem to have been written by mistake instead of <span>\u05e2\u05dd</span> \u201cwith,\u201d the explanation of <span>\u05d0\u05b5\u05ea</span>. Firstly, it is not correct to say that <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> is formed after <span>\u05de\u05e9\u05b6\u05b9\u05d4</span>; secondly, if the discrepancy with regard to the vowels be not taken into account, it is unnecessary to make any remarks concerning the formation of the regular construct state <span>\u05e8\u05b9\u05e2\u05b5\u05d4</span> from <span>\u05e8\u05b9\u05e2\u05b6\u05d4</span>. The words <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span> are probably the product of some ingenious copyist, who took <span>\u05e2\u05dd</span> for the initials of <span>\u05e2\u05dc \u05de\u05e9\u05e7\u05dc</span>.</i> <i>That put within him,</i> that put within Moses, the angel of the Lord, or, that put in the midst of Israel.'],
  [u'<i>His glorious arm:</i> His angel, that went before the camp of Israel (Ex. xiv. 19).'],
  [u'<i>The deep</i>. The sea. <i>In the wilderness</i>, which is upon dry land.<sup>21</sup><i class="footnote">I. E. divides the verse into two sentences, \u201cHe led them through the deep,\u201d and \u201cHe led them,\u201d (to be supplied) \u201cin the wilderness,\u201d or, \u201cin the plain,\u201d while, according to others, the verse contains only one sentence, \u201cHe led them through the deep, as a horse (is safely led) in the wilderness.\u201d</i>'],
  [u'<i>As a beast goeth down</i>, etc. After their departure from the sea, God led them through the wilderness as gently as a beast goes down into the valley; thus \u201cthe spirit of the Lord <span>\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>\u201d \u201cled them\u201d that is, Israel; <span>\u05ea\u05e0\u05d9\u05d7\u05dd\u2550\u05ea\u05e0\u05d9\u05d7\u05e0\u05d5</span>. The suffix (<span>\u05d5</span>) of the third person singular may however more accurately be referred to Moses, because of the words which follow, \u201cSo didst Thou lead Thy people;\u201d the prophet speaking both of Moses and the Israelites.'],
  [u'<i>Look down,</i> etc. The prophet repeats here the prayer of the intelligent portion of those referred to in ver. 10.<sup>22</sup><i class="footnote">\u201cAnd He fought against them,\u201d that is, He punished them with exile; the better part of the nation then prayed to the Almighty for relief and deliverance.</i> <span>\u05de\u05d6\u05d1\u05d5\u05dc</span> <i>From the habitation</i>. Comp. <span>\u05d9\u05d6\u05d1\u05dc\u05e0\u05d9</span> \u201cwill dwell with me\u201d (Gen. xxx. 21). It is a repetition of the preceding idea in other words. <span>\u05d4\u05ea\u05d0\u05e4\u05e7\u05d5</span> <i>They are restrained</i> at present. Comp. <span>\u05dc\u05d4\u05ea\u05d0\u05e4\u05e7</span> \u201cto refrain himself\u201d (Gen. xlv. 1).'],
  [u'<i>Thou art our father</i>, and we are Thy children; Thou art a father that is always existing. <i>Though Abraham be ignorant of us,</i> etc. Abraham is mentioned, as having been the first with whom God made a covenant to be a God unto him and his children; Jacob is also mentioned as the last of the patriarchs, and the founder of our nation exclusively. <span>\u05d9\u05d1\u05d9\u05e8\u05b8\u05e0\u05d5</span> <i>Acknowledge us</i>. Comp. <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05e0\u05d9</span> instead of <span>\u05d9\u05d1\u05d3\u05d9\u05dc\u05b5\u05e0\u05d9</span> \u201chath separated me\u201d (lvi. 3).'],
  [u'<span>\u05dc\u05de\u05d4 \u05ea\u05ea\u05e2\u05e0\u05d5</span> <i>Why dost thou make us to err</i>.<sup>23</sup><i class="footnote">A. V., \u201cWhy hast Thou made us to err?\u201d It is considered a blasphemy to say of God, that He causes men to sin; the object of the various explanations mentioned by I. E. is, to free the expression from this charge.</i> Because God is the highest, first cause of everything, therefore He is mentioned as the cause of this erring. Others take it in a sense similar to that of the Rabbinical phrase <span>\u05dc\u05e2\u05e9\u05d5\u05ea \u05ea\u05e9\u05d5\u05d1\u05d4 \u05d0\u05d9\u05df \u05de\u05e1\u05e4\u05d9\u05e7\u05d9\u05df \u05d1\u05d9\u05d3\u05d5</span> \u201che is not permitted to repent\u201d (Mishnah Aboth, v. 21).<sup>23a</sup><i class="footnote">This is said of him, who misleads others to sin; \u201che is not permitted to repent,\u201d \u201che cannot completely remedy the evil which he has produced.\u201d It is easy to mislead, but not so easy to make people, when once misled, understand their error, and return to the right way. The question, \u201cWhy doest Thou make us to err?\u201d is to be explained in a similar way, namely, \u201cWhy do we find it so difficult to repent, to undo our acts of wickedness? Why doest Thou not make the way of our return unto Thee smooth and easy?\u201d</i> Some are of opinion that this is only the imagination of man;<sup>24</sup><i class="footnote">People that feel some strong inclination to sin, are easily misled to imagine that God Himself prevents them from improving, and that it is no more in their power to master themselves. According to this explanation, the question \u201cWhy dost Thou cause us to err?\u201d is to be taken literally, and to be considered as the expression of a false opinion widely spread among the people.</i> others, again, say that this refers to those duties only which we cannot perform during our exile.<sup>24a</sup><i class="footnote">As <i>e.g.,</i> the commandments introduced by a formula like \u201cWhen ye be come into the land;\u201d the commandments concerning the temple and the service therein.</i> <span>\u05ea\u05e7\u05e9\u05d9\u05d7</span> <i>Thou removest</i>.<sup>25</sup><i class="footnote">A. V., \u201cThou hast hardened.\u201d</i> Comp. <span>\u05d4\u05e7\u05e9\u05d9\u05d7</span> \u201cHe hath removed\u201d<sup>25a</sup><i class="footnote">A. V., \u201cShe is hardened.\u201d The same translation is to be given according to I. E. on Job.</i> (Job xxxix. 16). <i>Thy servants</i>, the patriarchs. <i>The tribes of thine inheritance</i>. The twelve tribes of Israel.<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> \u201cthe judges;\u201d but there is no reason why \u201cthe tribes of thine inheritance\u201d should be referred to the judges. If the words \u201cthy servants\u201d refer, as I. E. explains, to the Patriarchs, the expression \u201cthe tribes of thine inheritance,\u201d for whose sake God is implored to return, refers to the twelve sons of Jacob, the fathers of the twelve tribes of Israel. <span>\u05d4\u05e9\u05d5\u05e4\u05d8\u05d9\u05dd</span> is a corruption of <span>\u05d4\u05e9\u05d1\u05d8\u05d9\u05dd</span> \u201cthe tribes,\u201d an expression often used in Rabbinical Literature, to signify the twelve sons of Jacob.</i>'],
  [u'<span>\u05dc\u05de\u05e6\u05e2\u05e8</span> A little while. <span>\u05dc\u05de\u05e6\u05e2\u05e8 \u05d9\u05d3\u05e9\u05d5 \u05e2\u05dd \u05e7\u05d3\u05e9\u05da</span> <i>The people of thy holiness have possessed</i> the holy land <i>but for a little while</i>, and now <i>the enemies have trodden down</i>, etc. Some explain the verse thus: The people of Thy holiness has been dispossessed (by the enemy) for a small thing, or for a short time,<sup>27</sup><i class="footnote"><span>\u05de\u05e6\u05e2\u05e8</span> means \u201csmall\u201d or \u201clittle,\u201d and admits of the rendering \u201ca little while\u201d as well as \u201ca little thing.\u201d</i> and this latter explanation is right.'],
  [u'<span>\u05d4\u05d9\u05d9\u05e0\u05d5 \u05de\u05e2\u05d5\u05dc\u05dd \u05d5\u05d2\u05e8\u05d9</span> We are like men, over whom Thou hast never ruled.']],
 [[u'<span>\u05dc\u05d5\u05d0 \u05e7\u05e8\u05e2\u05ea \u05e9\u05de\u05d9\u05dd</span> Some refer this phrase to the revelation on Mount Sinai, and render it \u201cAs if Thou hadst not rent the heavens;\u201d<sup>1</sup><i class="footnote">To give us Thy commandments. <span>\u05dc\u05d5\u05bc\u05d0</span> is, according to this explanation, the same as <span>\u05dc\u05d0</span> \u201cnot.\u201d Comp. Targum Jonathan: <span>\u05dc\u05d0 \u05dc\u05d4\u05d5\u05df \u05d0\u05e8\u05d1\u05e0\u05ea \u05e9\u05de\u05d9\u05d0</span> \u201cnot for them (for the heathen people) hast thou descended from heaven.\u201d</i> but it is more correct to take <span>\u05dc\u05d5\u05bc\u2550\u05dc\u05d5\u05bc\u05d0</span> in its usual meaning \u201cif;\u201d (comp. Ps. lxxxiv. 13), and to explain the sentence thus: \u201cIf Thou wouldst rend the heavens and come down,\u201d that is, if Thou wouldst send forth Thy decrees, then, \u201cthe mountains,\u201d that is, the kings<sup>2</sup><i class="footnote">\u201cKingdoms\u201d (<span>\u05de\u05dc\u05db\u05d5\u05ea</span>) or \u201cnations\u201d (<span>\u05d2\u05d5\u05d9\u05dd</span>) would better correspond with the phrase <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05e8\u05d2\u05d6\u05d5</span> \u201cthus the nations would tremble at Thy presence\u201d (lxiv. 1), which seems to be the explanation of <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span>.</i> who sit in safety, \u201cwould flow down at Thy presence.\u201d <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> <i>Would flow down</i>. The Dagesh in the <span>\u05dc</span> is caused by the pause;<sup>3</sup><i class="footnote">This Dagesh is called by the Grammarians: euphonic (<span>\u05dc\u05ea\u05e4\u05d0\u05e8\u05ea \u05d4\u05e7\u05e8\u05d9\u05d0\u05d4</span>); comp. <span>\u05d7\u05b8\u05d3\u05b0\u05dc\u05bd\u05d5\u05bc \u2550 \u05d7\u05b8\u05d3\u05b5\u05dc\u05bc\u05bd\u05d5\u05bc</span> (Jud. v. 7).</i> <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> is in form similar to <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> \u201cthey could\u201d (Ex. viii. 14).<sup>4</sup><i class="footnote">The comparison of <span>\u05e0\u05b8\u05d6\u05b9\u05dc\u05bc\u05d5\u05bc</span> with <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> is only made with regard to the Holem in the second syllable, but not concerning the Dagesh in the third radical, since <span>\u05d9\u05b8\u05d1\u05b9\u05dc\u05d5\u05bc</span> has no Dagesh.</i> <span>\u05db\u05e7\u05e8\u05d7 \u05d0\u05e9 \u05d4\u05de\u05e1\u05c1\u05d9\u05dd</span> <i>As when the melting fire burneth,</i> and mountains melt in the heat of the fire, and <span>\u05de\u05d9\u05dd \u05ea\u05d1\u05e2\u05d4 \u05d0\u05e9</span> <i>Like the water</i>, <i>which the fire causeth to boil</i>.<sup>5</sup><i class="footnote">A. V., \u201cAs when the fire causeth the waters to boil.\u201d</i> As to <span>\u05ea\u05d1\u05e2\u05d4</span> \u201ccauseth to boil\u201d (lit. \u201cswelleth\u201d) comp. <span>\u05d0\u05d1\u05e2\u05d1\u05e2\u05d5\u05ea</span> \u201cblains\u201d (Ex. ix. 9). <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d2\u05d5\u05d9\u05dd \u05d9\u05d3\u05d2\u05d6\u05d5</span> Thus the nations would tremble at Thy presence.<sup>6</sup><i class="footnote">A. V., \u201cThat the nations may tremble at Thy presence.\u201d</i>'],
  [u'<span>\u05d1\u05e2\u05e9\u05d5\u05ea\u05da</span> When thou didst. <span>\u05e0\u05d5\u05e8\u05d0\u05d5\u05ea</span> Terrible things. It is an adjective, and a noun must be supplied. Comp.<sup>7</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05de\u05d5 \u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span>; but either <span>\u05db\u05de\u05d5</span> or <span>\u05d5\u05e2\u05dc \u05d3\u05e8\u05da</span> is superfluous, because both expressions have the same meaning: \u201clike.\u201d It is also possible that the original text had a word like <span>\u05d7\u05dc\u05e7\u05d5\u05ea</span> (xxx. 10) after <span>\u05d1\u05de\u05d5</span> which has been omitted by some careless copyist.</i> <span>\u05e2\u05d6\u05d5\u05ea</span> \u201crough words\u201d (Prov. xviii. 20). <span>\u05dc\u05d0 \u05e0\u05e7\u05d5\u05d4</span> <i>Which we looked not for.</i> <span>\u05d9\u05e8\u05d3\u05ea</span> When thou camest down. <span>\u05de\u05e4\u05e0\u05d9\u05da \u05d4\u05e8\u05d9\u05dd \u05e0\u05d6\u05dc\u05d5</span> <i>Then the mountains flowed down at Thy presence.</i> Such things Thou hast already done in the past.'],
  [u'<span>\u05dc\u05d0 \u05e9\u05de\u05e2\u05d5 \u05d5\u05e0\u05d5\u05f3</span> Men have not heard,<sup>8</sup><i class="footnote">Comp. I. E. on ii. 4, Note 5.</i> nor perceived by the ear, neither hath the eye seen, etc. <span>\u05d9\u05e2\u05e9\u05d4</span> What he will prepare.<sup>9</sup><i class="footnote">A. V., \u201cWhat He hath prepared for him that waiteth for Him.\u201d</i> <span>\u05dc\u05de\u05d7\u05db\u05d4</span> For him that will wait.'],
  [u'<span>\u05e4\u05d2\u05e2\u05ea \u05d5\u05d2\u05d5\u05f3</span> <i>Thou didst meet him,</i> etc.<sup>10</sup><i class="footnote">A. V., \u201cThou meetest him,\u201d etc.</i> When thou wast angry in former days, thou didst meet the righteous; comp. \u201cHad not Moses, his chosen, stood before Him in the breach, to turn away His wrath?\u201d (Ps. cvi. 23). It may also be rendered, \u201cThou acceptedst the prayer of him,\u201d etc. Comp. <span>\u05dc\u05d0 \u05d0\u05e4\u05d2\u05e2 \u05d0\u05d3\u05dd</span> \u201cI will not accept the prayer of any man\u201d (xlvii. 3; liii. 12). <span>\u05d0\u05ea \u05e9\u05e9</span> <i>Him that rejoiced</i>.<sup>11</sup><i class="footnote">A. V., \u201cHim that rejoiceth.\u201d</i> The righteous man that rejoiced in God.<sup>11a</sup><i class="footnote">Better Rashi: \u201cHim that rejoiced in doing righteousness;\u201d and Targum Jonathan: <span>\u05d3\u05d7\u05d3\u05d9\u05d0\u05d5 \u05dc\u05de\u05e2\u05d1\u05d3 \u05e8\u05e2\u05d5\u05ea\u05da \u05d1\u05e7\u05e9\u05d5\u05d8 \u05d5\u05db\u05d6\u05d1\u05d5</span> \u201cwho rejoiced when performing Thy will with truth and integrity.\u201d</i> <i>In Thy ways</i>. The ways which Thou hast taught us through the faithful of Thy house.<sup>12</sup><i class="footnote">That is, Moses. (Comp. Num. xii. 7.)\u2014The Hebrew text has the words <span>\u05e9\u05d4\u05d5\u05e8\u05ea\u05e0\u05d5 \u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>, which seem to be incorrect; <span>\u05dc\u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span> is probably to be altered into <span>\u05e2\u05dc \u05d9\u05d3\u05d9 \u05e0\u05d0\u05de\u05df \u05d1\u05d9\u05ea</span>.</i> <span>\u05d4\u05df \u05d0\u05ea\u05d4 \u05e7\u05e6\u05e4\u05ea \u05d5\u05e0\u05d7\u05d8\u05d0</span> \u201cBut now<sup>13</sup><i class="footnote">At the time, when this prayer is uttered, during the exile of the Israelites.</i> Thou art wroth, for we have sinned,\u201d or \u201cBehold Thou wast angry,<sup>14</sup><i class="footnote">At various times, when the Israelites were punished for their sins; as is for example pointed out in the book of Judges.</i> for we had sinned.\u201d <span>\u05d1\u05d4\u05dd</span> <i>Through them,</i><sup>15</sup><i class="footnote">A. V., \u201cIn those is continuance.\u201d\u2014The words <span>\u05dc\u05e2\u05d5\u05dc\u05dd \u05d4\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea \u05d4\u05e7\u05e6\u05e3</span> are corrupt; they must contain the explanation of <span>\u05e2\u05d5\u05dc\u05dd</span>, since that of <span>\u05d1\u05d4\u05dd</span> is given before in the words <span>\u05d1\u05e2\u05d1\u05d5\u05e8 \u05d4\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd</span> \u201cthrough the righteous.\u201d If <span>\u05e2\u05d5\u05dc\u05dd</span> were explained by \u201calways,\u201d the most important part of the sentence, the removing of the anger, is left to the reader to supply; it is, therefore, probable that I. E. renders <span>\u05e2\u05d5\u05dc\u05dd</span> \u201cdisappearance\u201d from <span>\u05e2\u05dc\u05dd</span> \u201cto conceal;\u201d and the Hebrew text is to be altered into <span>\u05e2\u05d5\u05dc\u05dd \u05d9 \u05d4\u05e4\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> or <span>\u05e2\u05d5\u05dc\u05dd\u201c.\u05e2\u05d5\u05dc\u05dd \u05d9 \u05e1\u05ea\u05d9\u05e8\u05ea \u05d4\u05e7\u05e6\u05e3</span> means the disappearance of the wrath.\u201d</i> that is, through the righteous men. <span>\u05e2\u05d5\u05dc\u05dd</span> The disappearance of the wrath. <span>\u05d5\u05e0\u05d5\u05e9\u05e2</span> <i>And we were saved.</i><sup>15a</sup><i class="footnote">A. V., \u201cAnd we shall be saved.\u201d</i> It is the imperfect.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>'],
  [u'<span>\u05d5\u05e0\u05d4\u05d9 \u05db\u05d8\u05de\u05d0 \u05db\u05dc\u05e0\u05d5</span> But now we are all as an unclean thing. <span>\u05e2\u05d3\u05d9\u05dd</span> <i>Filthy rags</i>. It is derived from <span>\u05e2\u05b7\u05d3</span> \u201cspoil\u201d (Gen. xlix. 47); for the garment of the spoil is usually stained with blood. <span>\u05d5\u05b7\u05e0\u05bc\u05b8\u05d1\u05b6\u05dc</span> <i>And we fade away.</i> The radical <span>\u05e0</span> and the prefix of the first person plural are contracted into one letter. The root of the word is <span>\u05e0\u05d1\u05dc</span>. Comp. <span>\u05e0\u05d1\u05dc\u05ea</span>, \u201cfading\u201d (i. 30). There is no other word similar to it in form.<sup>16</sup><i class="footnote">Comp. I. E. on i. 21, Note 43.</i>'],
  [u'<span>\u05de\u05ea\u05e2\u05d5\u05e8\u05e8</span> <i>That stirreth up himself.</i> It is an adjective.<sup>17</sup><i class="footnote">Such a contraction is usually indicated by a Dagesh in the letter next to the one omitted; here the <span>\u05d1</span> should have a Dagesh (<span>\u05d5\u05b7\u05e0\u05bc\u05b7\u05d1\u05bc\u05b6\u05dc</span> Hiphil of <span>\u05e0\u05d1\u05dc</span>). The form can, however, be considered as regular if derived from <span>\u05d1\u05d5\u05dc</span>; verbs <span>\u05e4\u05f4\u05e0</span> and <span>\u05e2\u05f4\u05d5</span> interchange sometimes; comp. <span>\u05e1\u05d5\u05da</span> and <span>\u05e0\u05e1\u05da</span> \u201cto anoint.\u201d</i> <span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> <i>To take hold</i> with his hand.<sup>18</sup><i class="footnote"><span>\u05dc\u05d4\u05d7\u05d6\u05d9\u05e7</span> is Hiphil, and therefore a transitive verb, governing the accusative; I. E. supplies therefore <span>\u05d9\u05d3\u05d5</span>; lit. \u201cto cause his hand to be strong in Thee.\u201d</i> <span>\u05d5\u05ea\u05de\u05d5\u05d2\u05e0\u05d5</span> <i>And hast consumed us.</i> Comp. <span>\u05e0\u05de\u05e0\u05d5</span> \u201cthey melt\u201d (Ex. xv. 15).'],
  [u'<i>But now</i> do unto us according to Thy will; there is no strength in us; for we are like clay, etc.'],
  [u'<i>Be not wroth very sore</i>, for Thou hast been very angry. <i>We are all Thy people</i> now.'],
  [u'<i>The holy cities</i>, etc. Supply <span>\u05d4\u05d1\u05d8</span>, \u201csee\u201d from the preceding verse. \u201cLook at the towns which Thou hast sanctified with Thy name, and which are now desolate.\u201d'],
  [u'<i>Our holy and our beautiful house.</i> The temple. <i>Where our fathers praised Thee</i> through the mouth of the Levites, the singers.<sup>19</sup><i class="footnote">I. E. takes the verb <span>\u05d4\u05dc\u05dc\u05d5\u05da</span> literally: \u201cto praise,\u201d <i>i.e.,</i> by singing, and this was done in the temple by the Levites. In a more general sense it is paraphrased in Targum Jonathan: <span>\u05d3\u05e4\u05dc\u05d7\u05d5 \u05e7\u05d3\u05de\u05da \u05d0\u05d1\u05d4\u05ea\u05e0\u05d0</span> \u201cwhere our ancestors worshipped Thee.\u201d</i>'],
  [u'<span>\u05ea\u05d7\u05e9\u05d4</span> <i>Wilt Thou hold Thy peace?</i> Wilt Thou not hasten to save us?']],
 [[u'<i>I was</i><sup>1</sup><i class="footnote">A. V., \u201cI am sought.\u201d</i> <i>sought</i>, etc. This is the reply of God to the prayer of the Israelites; He says: \u201cYour fathers have provoked me, but \u2018 I was sought,\u2019 that is, I offered myself to be found whenever they were in trouble, to them that asked me not, that I should be accessible to them. <i>I said</i>, \u2018 <i>Behold me</i>, <i>behold me</i>,\u2019 repeatedly through the prophets.<sup>2</sup><i class="footnote">I. E. adds \u201cthrough the prophets,\u201d because the Lord revealed Himself directly to the whole nation only once, namely, on Mount Sinai.</i> <i>That was not called by my name</i> in those days, but by the name of Baal.'],
  [u'<i>I have spread out my hands,</i> etc. According to R. Moses Hakkohen, the preceding verse refers to all nations, as if God said, \u201cEven to nations that are not called by my name, I was accessible, but as regards my people \u201cI have spread my hands\u201d to receive them. <span>\u05d4\u05d3\u05e8\u05da \u05dc\u05d0 \u05d8\u05d5\u05d1</span> <i>In a way that is not good.</i> Supply <span>\u05d3\u05e8\u05da</span> \u201cway\u201d before <span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> \u201cnot good;\u201d<sup>3</sup><i class="footnote"><span>\u05dc\u05d0 \u05d8\u05d5\u05d1</span> is the genitive governed by <span>\u05d3\u05e8\u05da</span>, which must be supplied; because <span>\u05d4\u05d3\u05e8\u05da</span> cannot govern the genitive on account of the definite article. Comp. I. E. on xxx. 20.</i> comp. <span>\u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2 \u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea \u05d3\u05e2\u05ea\u2550\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea  \u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2</span> \u201cthe tree of knowledge of good and evil\u201d (Gen. ii. 9).'],
  [u'<i>To my face</i>. Like a servant that provokes his master while in his presence. <i>In gardens</i> of idolatry.'],
  [u'<i>That sit among the graves</i>, to inquire of the dead, and to listen to the spirits. <span>\u05d5\u05d1\u05e0\u05e6\u05d5\u05e8\u05d9\u05dd</span> <i>And in ruins.</i><sup>4</sup><i class="footnote">A. V., \u201cIn the monuments.\u201d \u201cBesieged.\u201d</i>. Comp. <span>\u05e0\u05e6\u05d5\u05e8\u05d4</span> \u201cwaste\u201d (i. 8). <i>Which eat</i>, etc. All this is done in order to provoke me. <span>\u05d5\u05d8\u05e8\u05e7</span> <i>And broth.</i> Its meaning is well known; comp. Judg. vi. 20. The Ketib<sup>5</sup><i class="footnote">See ix. Note 2.</i> is <span>\u05d5\u05e4\u05e8\u05e7</span>; the two words, however, are the same in meaning.'],
  [u'<i>Which say.</i> They, the unclean, say to the others, that have never eaten swine\u2019s meat, etc. <span>\u05d2\u05e9\u05d4 \u05d0\u05dc\u05d9\u05da\u2550\u05e7\u05e8\u05d1 \u05d0\u05dc\u05d9\u05da</span> <i>Stand by thyself.</i> Lit. \u201cGo nearer to thyself.\u201d <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> <i>I am holier than thou.</i> It is an intransitive verb; as to the suffix,<sup>6</sup><i class="footnote">The suffix of the verb is generally the same as the corresponding pronoun in the accusative, and should therefore be joined only to transitive verbs; but exceptionally it is a substitute for a pronoun and a preposition, and can in that case be joined to a neuter verb, as <i>e.g.,</i> <span>\u05e7\u05e8\u05e9\u05ea\u05d9\u05da</span> \u201cI am holier than thou.\u201d</i> comp. <span>\u05d9\u05e6\u05d0\u05d5\u05e0\u05d9</span> \u201chave gone out of me\u201d (Jer. x 20); similarly <span>\u05e7\u05d3\u05e9\u05ea\u05d9\u05da</span> has the same meaning as <span>\u05e7\u05d3\u05e9\u05ea\u05d9 \u05de\u05de\u05da</span> \u201cI am holy, more than thou.\u201d <span>\u05d0\u05dc\u05d4 \u05e2\u05e9\u05df \u05d1\u05d0\u05e4\u05d9</span> These put<sup>7</sup><i class="footnote">A. V., \u201cThese are.\u201d</i> smoke in my nose.'],
  [u'<i>Behold it is written before me</i>. This evil which they have done, is, as it were, written before me; I have not forgotten it.'],
  [u'<i>Your iniquities</i>, etc. You have added sins to the sins of your forefathers. <i>I measured their former work into their bosom</i>. Your fathers went into exile for their idolatry.'],
  [u'<i>Thus saith the Lord, As the new wine,</i> etc. Although they have sinned, it will, nevertheless, be in those days as when <i>the new wine is found in the cluster and one saith</i> to the other <i>do not destroy it</i>, <i>for a blessing is in it.</i> I shall do the same for the sake of my servants, the righteous men of Israel, during their exile; namely, I shall not utterly destroy them.'],
  [u'<i>And I will bring forth out of Jacob</i>, of those that had gone into exile, of the righteous among them: who deserve to be called \u201cmine elect.\u201d'],
  [u'<span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> <i>The valley of Achor.</i> This valley is near Jerusalem; comp. \u201cAnd the valley of Achor for a door of hope\u201d (Hos. ii. 15). Others render it, \u201cValley of trouble,\u201d<sup>8</sup><i class="footnote">That is, the valley, in which the Israelites have brought trouble upon themselves through their bad actions. I. E., justly rejects this explanation, because the words <span>\u05e2\u05de\u05e7 \u05e2\u05db\u05d5\u05e8</span> are probably like <span>\u05d4\u05e9\u05e8\u05d5\u05df</span> in the first part of the verse, a proper name, without any reference to trouble or sin.</i> comparing it with <span>\u05e2\u05db\u05e8</span> \u201cthat troublest\u201d (1 Kings xviii. 17). The latter is a forced explanation. <i>For my people that sought me.</i> For He will remember those that seek another besides Him.'],
  [u'<span>\u05d4\u05b7\u05e9\u05c1\u05b0\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> <i>That forget</i>, (lit., \u201cthat are forgetful\u201d). It is an adjective,<sup>9</sup><i class="footnote">I. E. explains <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d4\u05b4\u05d9\u05dd</span> to be an adjective, although it governs an accusative, since the participle is <span>\u05e9\u05c1\u05b9\u05db\u05b0\u05d7\u05b4\u05d9\u05dd</span>; or he means by <span>\u05e9\u05dd \u05ea\u05d0\u05e8</span> the participle, and <span>\u05e9\u05b0\u05c1\u05db\u05b5\u05d7\u05b4\u05d9\u05dd</span> would in that case be another form of the participle, that could be compared with <span>\u05d9\u05e8\u05d0\u05d9\u05dd</span>, the only form of the participle Kal of <span>\u05d9\u05e8\u05d0</span>, \u201cto fear.\u201d</i> similar in form to <span>\u05d9\u05b0\u05e8\u05b5\u05d0\u05b4\u05d9\u05dd</span> \u201cafraid\u201d (1 Sam. xxiii. 3). <span>\u05dc\u05d2\u05d3</span> <i>For the host of the heavens</i>.<sup>10</sup><i class="footnote">A. V., \u201cThat troop.\u201d</i> R. Moses Hakkohen says, that <span>\u05d2\u05d3</span> means the planet Jupiter which forebodes only good things;<sup>11</sup><i class="footnote">According to the belief of Eastern people; In Arabic, Jupiter is called <img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\n2Q==\n"> \u201cthe greatest fortune.\u201d</i> that in Arabic the word has the same meaning;<sup>12</sup><i class="footnote"><img src="data:image/jpg;base64,/9j/4AAQSkZJRgABAQEBLAEsAAD/2wBDAAUDBAQEAwUEBAQFBQUGBwwIBwcHBw8LCwkMEQ8SEhEP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\nBOAPI/U6NGgZmjRo0H//2Q==\n"> Felicitas.</i> but that <span>\u05d1\u05d2\u05dc</span> (Gen. xxx. 11) is different from it.<sup>13</sup><i class="footnote">I. E. renders <span>\u05d1\u05d2\u05d3</span> \u201ca troop comes,\u201d and refers it to the troop of five children, which Leah then had.</i> <span>\u05dc\u05de\u05e0\u05d9</span> <i>For Meni</i>.<sup>14</sup><i class="footnote">A. V., \u201cThat number.\u201d</i> According to some <span>\u05de\u05e0\u05d9</span> (lit., \u201cnumber\u201d) is the name of the Zodiac, because each of its constellations has a certain number of stars. R. Moses Hakkohen says that <span>\u05de\u05e0\u05d9</span> is the name of one star.<sup>15</sup><i class="footnote">R. Moses Hakkohen mentions no name of that star. Gesenius is of opinion that <span>\u05de\u05e0\u05d9</span> is Venus; others compare it with <i>\u03bc\u03aev\u03b7</i> \u201cthe moon.\u201d</i> <span>\u05de\u05de\u05e1\u05da</span> <i>Drink offering.</i> Comp., <span>\u05de\u05e1\u05db\u05d4</span> \u201cshe hath mingled\u201d (Prov. ix. 2).'],
  [u'<span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> <i>And I will number</i>. The repetition of the same root is considered as an elegance in Hebrew. Comp. <span>\u05d2\u05d3 \u05d2\u05d3\u05d5\u05d3 \u05e2\u05d5\u05d3\u05e0\u05d5</span> \u201cGad, a troop shall overcome him\u201d (Gen. xlix. 19); <span>\u05d3\u05df \u05d9\u05d3\u05d9\u05df</span> \u201cDan shall judge\u201d (ibid. 16). Thus the verb <span>\u05d5\u05de\u05e0\u05d9\u05ea\u05d9</span> is used because of <span>\u05de\u05e0\u05d9</span> at the end  of the preceding verse; it means \u201cI shall number;\u201d comp. <span>\u05de\u05d5\u05e0\u05d4</span> \u201cthat telleth\u201d (Jer. xxxiii. 13).'],
  [u'<i>My servants,</i> that return to Zion. <i>But ye</i> others, that do not serve the Lord, will remain in their miseries.'],
  [u'<span>\u05ea\u05bc\u05b0\u05d9\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> <i>Ye shall howl.</i> The regular form of the word would be <span><sup>16</sup><i class="footnote">Or <span>\u05ea\u05bc\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> after the form <span>\u05d4\u05b5\u05d9\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span> (xxiii. 1); the root is <span>\u05d9\u05dc\u05dc</span>.</i>\u05ea\u05bc\u05b7\u05d9\u05b0\u05dc\u05b4\u05d9\u05dc\u05d5\u05bc</span>; comp., <span>\u05d9\u05b7\u05d9\u05b0\u05e9\u05c1\u05b4\u05d9\u05e8\u05d5\u05bc</span> \u201cthey look straight\u201d (Prov. iv. 25). It is similar in form to <span>\u05d9\u05b0\u05d9\u05b5\u05d3\u05b8\u05e2</span> \u201che knoweth\u201d; (Ps. cxxxviii. 6), and <span>\u05d9\u05b0\u05d9\u05b5\u05d8\u05b4\u05d9\u05d1</span> \u201che doth good\u201d (Job xxiv. 21).'],
  [u'<i>And ye shall leave your name for a curse.</i> Comp.<sup>17</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d0\u05dc\u05d4 \u05db\u05de\u05d5</span>; \u201cand a curse, comp.\u201d <span>\u05d5\u05d0\u05dc\u05d4</span> is either the explanation of <span>\u05dc\u05e9\u05d1\u05d5\u05e2\u05d4</span> and must be altered into <span>\u05dc\u05d0\u05dc\u05d4</span>, or it is the remnant of a quotation, and must in that case be preceded by <span>\u05db\u05de\u05d5</span>.</i> \u201cThe Lord make thee a curse and an oath\u201d (Num. v. 21); \u201cThe Lord make thee like Zedekiah and like Ahab\u201d (Jer. xxix. 22). <i>The Lord God shall slay thee.</i> Thus they will say to each other.<sup>18</sup><i class="footnote">This explanation is given on account of the change of the number; the suffix in <span>\u05e9\u05de\u05db\u05dd</span> is plural, while that of <span>\u05d5\u05d4\u05de\u05d9\u05ea\u05da</span> is singular. In Targum Jonathan it is rendered, <span>\u05d5\u05d9\u05de\u05d9\u05ea\u05db\u05d5\u05df</span> \u201cand shall kill you.\u201d</i> <i>Another name.</i> That is, a better name.'],
  [u'<span>\u05d4\u05de\u05ea\u05d1\u05e8\u05da</span> <i>He who blesseth himself.</i> This word is not like <span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> \u201cand shall be blessed\u201d (Gen. xviii. 18); there is a difference between the two words.<sup>19</sup><i class="footnote"><span>\u05d5\u05e0\u05d1\u05e8\u05db\u05d5</span> is the passive (Niphal), \u201cthey shall be blessed;\u201d that is, they shall receive the blessing from the Almighty; <span>\u05de\u05ea\u05d1\u05e8\u05da</span> is reflective (Hithpael): \u201che who blesses himself;\u201d that is, he who believes himself blessed or wishes himself to be blessed, as I. E. himself explains below.</i> <span>\u05d1\u05d0\u05dc\u05d4\u05d9 \u05d0\u05de\u05df</span> In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.<sup>20</sup><i class="footnote">A. V., \u201cIn the God of truth.\u201d</i> <span>\u05d0\u05de\u05df</span> is an adjective <sup>20a</sup><i class="footnote">I. E. seems to overlook that the adjective <span>\u05d0\u05de\u05df</span> demands the absolute state before it, not the construct. If, however, <span>\u05d0\u05de\u05df</span> is referred by him to the, people, \u201cto the faithful,\u201d and not to God, the construct state would be explained hereby, but the use of the singular <span>\u05d0\u05de\u05df</span> instead of the plural, would still require some explanation.</i> of the same root as <span>\u05d0\u05de\u05d5\u05e0\u05d4</span> \u201ctruth\u201d (xxv. 1); <span>\u05d9\u05ea\u05d1\u05e8\u05da \u05d5\u05e0\u05d5\u05f3</span> <i>Shall bless himself,</i> etc. He shall thankfully acknowledge that this<sup>21</sup><i class="footnote">That God is recognised by all people as the Lord of the universe.</i> is true, or wish and pray that it may become true. <i>Because the former troubles</i>, etc., <i>are hid from mine eyes</i>. The troubles which have befallen the righteous, the servants of the Lord, have been intensified by the circumstance that the wicked used to mock at the pious and their piety, when the latter were afflicted with calamities<sup>21a</sup><i class="footnote">I. E. perhaps explains here the expression \u201cfrom mine eyes\u201d to mean \u201cfrom the eyes of my pious people\u201d who perceive all the insults and mocking of the wicked.\u201d</i>.'],
  [u'<span>\u05d1\u05d9 \u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05e9\u05de\u05d9\u05dd \u05d7\u05d3\u05e9\u05d9\u05dd \u05d5\u05d2\u05d5\u05f3</span> <i>For behold, I create new heavens</i>, etc. Some explain this verse thus: \u201cBehold, it will be as if I created,\u201d etc.<sup>22</sup><i class="footnote">The heavens are considered as not subject to a material change; it was therefore found necessary to explain the seeming contradiction of this opinion, contained in the prediction of the creation of new heavens. Some explain that there will not be a real, but only an apparent creation of new heavens.</i> The grammarian, R. Jehudah, says, that by the \u201cnew heavens\u201d the creatures in heaven and earth are meant.<sup>23</sup><i class="footnote">According to this opinion, the totality of the heavens is unchangeable, and that will not be renewed, but the individual creatures in them do not share the same privilege; the \u201cnew creation\u201d refers to them.</i> The right explanation, however, is, that by \u201cheavens\u201d the atmosphere over the earth is meant, and the meaning of the whole sentence is: God will create a new good atmosphere, that people will be healthy and enjoy a long life; He will likewise increase the productive power of the earth, that it will be as though it were new. Those that refer the passage to the future life of man, are wrong; for it cannot thus agree with the context of the chapter, since in the future life there is neither eating nor drinking, as our sages have taught us,<sup>23a</sup><i class="footnote">Comp. Talmud Babli, Berachoth p. 17.</i> and this idea concerning the future life is the only true one. <i>The former</i>. The former troubles, as some quite correctly explain; others supply \u201cheaven and earth;\u201d but there is no sense in their explanation, as may be proved from the next verse.<sup>24</sup><i class="footnote">The opposite of \u201cthe former things,\u201d which shall not be remembered, is described in the next verse by <span>\u05d2\u05d9\u05dc\u05d4</span>, \u201crejoicing,\u201d and <span>\u05de\u05e9\u05d5\u05e9</span>,\u201cjoy.\u201d \u201cThe former things\u201d are therefore the former troubles and sufferings.</i>'],
  [u'<span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> <i>Long years</i>.<sup>25</sup><i class="footnote">A. V., \u201cFor ever.\u201d</i> For at last man dies <sup>25a</sup><i class="footnote">And therefore he cannot rejoice for ever, and <span>\u05e2\u05d3\u05d9 \u05e2\u05d3</span> in this verse signifies only a long space of time.</i> (comp. vers. 20). <span>\u05d4\u05e0\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0 \u05d0\u05ea \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd</span> <i>Behold</i>, <i>I make</i><sup>26</sup><i class="footnote">A. V., \u201cI create.\u201d</i> <i>Jerusalem.</i> From this passage it can be proved that the word <span>\u05d1\u05e8\u05d0</span> does not mean \u201cto create\u201d (\u201cto produce from non-existence into existence\u201d) but \u201cto form,\u201d \u201cto renew.\u201d'],
  [u'<i>The voice of weeping</i> for one that is slain, or dies too early, as explained in the next verse.'],
  [u'<i>There shall be no more</i>, etc. This verse shows, that those who will return to Zion will enjoy a long life. The old man will complete \u201chis days,\u201d that is, the days which the natural constitution of man permits him to live; he will live as long as the former generations from Adam to Noah lived; the same is the case with <span>\u05e2\u05d5\u05dc\u05dc\u2550\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span> \u201cinfant of days.\u201d<sup>27</sup><i class="footnote">The infant will likewise complete his days; the time of infancy will be prolonged in the same proportion.</i> <span>\u05d9\u05de\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3 \u05d1\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05d8\u05d0\u05d4 \u05e9\u05e0\u05d4</span>.<sup>28</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span>, which do not seem to harmonise with the context; from the words which follow, <span>\u05d5\u05d4\u05d5\u05d0 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, it may be inferred that the word <span>\u05e0\u05e2\u05e8</span>, or the whole phrase <span>\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span>, is to be explained, and that the words <span>\u05d5\u05d4\u05de\u05ea \u05de\u05ea</span> have to be replaced by <span>\u05d4\u05e0\u05e2\u05e8</span>, or by the whole phrase <span>\u05e0\u05e2\u05e8 .\u05db\u05d9 \u05d4\u05e0\u05e2\u05e8 \u05d1\u05df \u05de\u05d0\u05d4 \u05e9\u05e0\u05d4</span> is the period of life next to <span>\u05e2\u05d5\u05dc \u05d9\u05de\u05d9\u05dd</span>.</i> <i>For the young man</i><sup>29</sup><i class="footnote">A. V., \u201cThe child.\u201d</i> <i>shall die one hundred years old</i>, etc. The sinner who dies a hundred years old, will be cursed; for if he lived less than that, his infancy will plead for him, his mental faculties not yet being fully developed; but being a hundred years old he is a young man, and being then a sinner, he is cursed.<sup>30</sup><i class="footnote">According to Jewish law the age of responsibility of man for his actions begins with the completion of the thirteenth year. Comp. <span>\u05d1\u05df \u05e9\u05dc\u05e9 \u05e2\u05e9\u05e8\u05d4 \u05dc\u05de\u05e6\u05d5\u05ea</span> (Aboth. v. 24).</i> We learn from this verse that the world will at last be again as it was at the beginning.<sup>31</sup><i class="footnote">That the life of man will equal in length that of the first generations from Adam to Noah, that is, the length of about a thousand years.</i>'],
  [u'<i>And they shall build houses</i>, etc. That is, they will be in safety, for there will be no enemy, as explained in the next verse; or, they will build houses, and dwell therein for a long time, while those that die in war are not so happy.'],
  [u'<i>As the days of the tree</i> that lives for a long time, as the Carob<sup>32</sup><i class="footnote">Comp. Targ. Jonath.: <span>\u05db\u05d9\u05d5\u05de\u05d9 \u05d0\u05d9\u05dc\u05df \u05d7\u05d9\u05d9\u05d0</span>, \u201cas the days of the tree of life;\u201d this refers, perhaps, likewise, to the carob tree, which is called \u201cthe tree of life,\u201d on account of its longevity, its evergreen leaves, or its abundance of nutritious food.</i> and similar trees. <i>And mine elect shall outlive the work of their hands</i>. Many works of man retain still their new appearance, while man has already become old, as <i>e.g.</i> a building, a book. The pronoun \u201ctheir\u201d refers to \u201cmine elect,\u201d the subject of the sentence.'],
  [u'<i>Nor bring forth for trouble</i>, etc. Their children will not die, for God has blessed the parents, and has blessed the children to remain with them.'],
  [u'<span>\u05d8\u05e8\u05dd</span> I think that it means \u201cyet,\u201d and with the preposition <span>\u05d1</span> \u201cbefore.\u201d<sup>33</sup><i class="footnote">Comp. I. E. on Ex. ix. 30, where he refutes the opinion of Rashi, that <span>\u05dc\u05d0 \u2550 \u05d8\u05e8\u05dd</span> \u201cnot,\u201d and on Ex. x. 7, where he explains <span>\u05d4\u05d8\u05e8\u05dd \u05ea\u05d3\u05e2</span>, \u201cdost thou yet wish to know.\u201d</i> The meaning of the passage is: I shall readily give them all that they shall ask of me.'],
  [u'<i>The wolf and the lamb shall feed together</i>. This is a figurative expression for \u201cpeace will be established.\u201d Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, \u201cAnd the lion shall eat straw like the bullock.\u201d <i>And dust shall be the serpent\u2019s meat,</i> as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. <i>In all my holy mountain</i>. All these prophecies refer only to Palestine, for it is distinctly said, \u201cin all my holy mountain.\u201d']],
 [[u'The prophet, in this chapter, again rebukes the wicked people.'],
  [u'<i>The heaven is my throne</i>. We know that the glory of the Lord filleth heaven and earth; but by the words \u201cthe heaven is my throne\u201d the prophet indicates, that the destinies of the whole world come from above, as it were by decrees, which the king, sitting on his throne, sends forth.<sup>1</sup><i class="footnote">As to the meaning of <span>\u05d2\u05d6\u05e8\u05d4\u05b4</span> \u201cdecree\u201d comp. I. E. on xvi. 13, and Note 26.</i> <i>The earth is my footstool</i>. The earth is in my power, is mine. Since all is mine, <i>Where is a house,</i> etc., and <i>where is a place</i>, etc. Repetition of the same idea.'],
  [u'<i>For all</i>, etc. This is a second reason, why all is in the power of God, why all is His; namely, \u201cthat throne and that footstool are made by me.\u201d <span>\u05d5\u05d9\u05d4\u05d9\u05d5 \u05db\u05dc \u05d0\u05dc\u05d4</span> <i>And all those things have been</i>, all those things, which my hand has made. <i>But to this man will I look,</i> etc. Although heaven is my throne, yet will I look \u201cto the poor and to him that is of a contrite spirit.\u201d <i>I will look,</i> I will direct my eye, my attention to him; it is the opposite of \u201cI will hide my face from you\u201d (i. 15).'],
  [u'<i>He that killeth an ox,</i> etc. I look to him \u201cthat trembleth at my word,\u201d not to those that sacrifice burnt offerings, and at the same time act badly; for \u201che that killeth an ox, <span>\u05de\u05db\u05d4 \u05d0\u05d9\u05e9</span> \u201cis as guilty as if he slew a man;\u201d it is considered as murder on his part, because the offering is not brought properly; or \u201cis guilty as if he struck a man,\u201d not killing, but hurting and wounding him;<sup>2</sup><i class="footnote">Comp. <span>\u05d5\u05d4\u05db\u05d4 \u05d0\u05d9\u05e9 \u05d0\u05ea \u05e8\u05e2\u05d4\u05d5 \u05d5\u05d2\u05d5\u05f3</span>, \u201cand one smite another with a stone, or with his fist, and he die not.\u201d Ex. xxi. 18.</i> \u201cHe that sacrificeth a lamb\u201d before me, is guilty, <span>\u05e2\u05e8\u05e3 \u05db\u05dc\u05d1</span> \u201cas if he killed a dog;\u201d <span>\u05e2\u05b9\u05e8\u05b5\u05e3\u05ad</span> with the accent on the last syllable is participle Kal of <span>\u05e2\u05e8\u05e3</span> \u201cto cut off the neck;\u201d comp. <span>\u05d5\u05e2\u05e8\u05e4\u05d5</span> \u201cand they shall strike off the neck\u201d (Deut. xxi. 4); when it has the accent on the last syllable but one (<span>\u05e2\u05c1\u05ad\u05e8\u05b6\u05e3</span> \u201cneck\u201d) it is a noun<sup>3</sup><i class="footnote">Some editions of the Hebrew text have the words <span>\u05de\u05dc\u05e2\u05d9\u05dc \u05d4\u05e0\u05d5 \u05e9\u05dd \u05d5\u05db\u05d0\u05e9\u05e8 \u05d4\u05d5\u05d0 \u05e9\u05dd \u05d4\u05d5\u05d0</span>; but either <span>\u05d4\u05d5\u05d0 \u05e9\u05dd</span> or <span>\u05d4\u05e0\u05d5 \u05e9\u05dd</span> is superfluous.</i>; \u201che that offereth an oblation\u201d is guilty <span>\u05d3\u05dd \u05d7\u05d6\u05d9\u05e8</span> \u201cas if he offered the swine\u2019s blood; <span>\u05de\u05d6\u05db\u05d9\u05e8 \u05dc\u05d1\u05d5\u05e0\u05d4</span> \u201c<i>he that burneth incense</i>\u2014\u201dcomp. <span><sup>4</sup><i class="footnote">In his commentary on Leviticus ii. 2, I. E. explains <span>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cmemorial,\u201d that part of the offering which is to serve as a memorial of it before the Lord; he mentions, however, that many explain it, \u201cthe part which was burnt upon the altar,\u201d and this opinion he seems to have adopted ultimately. Comp. I. E. on Hosea, xiv. 8.</i>\u05d0\u05d6\u05db\u05e8\u05d4</span> \u201cincense\u201d (Lev. ii. 2)\u2014isguilty, <span>\u05de\u05d1\u05e8\u05da \u05d0\u05d5\u05df</span> \u201cas if he blessed iniquity.\u201d<sup>5</sup><i class="footnote">A. V., \u201cAs if he blessed an idol.\u201d</i> <span>\u05d2\u05dd \u05d4\u05de\u05d4</span> <i>Even they</i>, namely, \u201cyour forefathers;\u201d the word <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span> is to be supplied.<sup>6</sup><i class="footnote"><span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd</span> of the Hebrew text is to be altered into <span>\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd</span>, as may be inferred from the words which follow. It is difficult to find any reason why this word should be supplied, since <span>\u05d4\u05de\u05d4</span>, \u201cthey\u201d refers to the sinners mentioned before in the same verse. Better and more natural is the explanation of Rashi, to connect this part of the verse with the following: <span>,\u05d2\u05dd \u05d0\u05e0\u05d9 \u05d5\u05d2\u05d5\u05f3 ,\u05d2\u05dd \u05d4\u05de\u05d4 \u05d5\u05d2\u05d5\u05f3</span> \u201c<i>Yea they have</i> chosen, etc. <i>I also</i> will choose, etc.\u201d</i>'],
  [u'<span>\u05d1\u05ea\u05e2\u05dc\u05d5\u05dc\u05d9\u05d4\u05dd</span> <i>Their charges.</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i><sup>7</sup><i class="footnote">A. V., \u201cTheir delusions.\u201d \u201cOccasions.\u201d</i> Comp. <span>\u05e2\u05dc\u05d9\u05dc\u05d5\u05ea</span> \u201ccharges\u201d (Deut. xxii. 17), \u201ctheir charges\u201d are the charges brought against them. It may also be rendered \u201ctheir delusions;\u201d comp. <span>\u05d5\u05d9\u05ea\u05e2\u05dc\u05dc\u05d5</span> \u201cand they abused\u201d (Judg. xix. 25); <span>\u05d4\u05ea\u05e2\u05d5\u05dc\u05dc</span> \u201che mocked\u201d (1 Sam. vi. 6).<sup>8</sup><i class="footnote">A. V., \u201cHe had wrought wonderfully.\u201d</i> <span>\u05de\u05d2\u05d5\u05e8\u05ea\u05dd</span> <i>Their fears</i>. Comp. <span>\u05d5\u05d9\u05d2\u05e8</span> \u201cand was afraid\u201d (Num. xxii. 3).'],
  [u'<span>\u05de\u05e0\u05d3\u05d9\u05db\u05dd</span> <i>That cast you out.</i> Comp. <span>\u05d9\u05e0\u05d3\u05d5\u05d4\u05d5</span> \u201cthey chase him\u201d (Job xviii. 18). Some render it<sup>9</sup><i class="footnote">Comp. the second explanation of Rashi, and the Rabbinical expression, <span>\u05d7\u05e8\u05dd \u2550 \u05e0\u05d3\u05d5\u05d9</span>, \u201cdoom,\u201d \u201cexcommunication.\u201d</i> \u201cthose in whose eyes you are considered as doomed.\u201d \u201cYour brethren\u201d is added, because this circumstance, that they are brethren, gives greater force to the offence. <span>\u05d9\u05db\u05d1\u05d3 \u05f2</span> R. Moses Hakkohen says, that it means, \u201cthe Lord is heavy;\u201d that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of <span>\u05db\u05d1\u05d3</span> is found in the meaning of \u201cto be honoured,\u201d as <i>e.g.</i> <span>\u05e0\u05db\u05d1\u05d3\u05ea</span> \u201cThou art glorified\u201d (xxvi. 15); but he did not think of <span>\u05d9\u05b4\u05d1\u05b0\ufb31\u05b0\u05d3\u05d5\u05bc</span> \u201cthey are honoured,\u201d which is the opposite of <span>\u05d9\u05e6\u05e2\u05e8\u05d5</span> \u201cthey are little\u201d (Job xiv. 21). According to this explanation the sense of the verse is clear.<sup>10</sup><i class="footnote">Comp. Kimchi ad locum: \u201cThe wicked say to those that are anxious to fulfil the word of the Lord, \u2018Certainly, the Lord is too hard for us with His commandments,\u2019 but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed.\u201d This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.</i> After <span>\u05d9\u05db\u05d1\u05d3 \u05d9\u05d9</span> \u201cthe Lord is heavy\u201d the word \u201cyet\u201d must be supplied<sup>10a</sup><i class="footnote">The Hebrew text has the words <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05d6\u05de\u05df</span>, which either mean, \u201cand an adverb of time is wanting,\u201d as, <i>e. g.,</i> \u201conce,\u201d \u201cyet,\u201d or are the corruption of <span>\u05d5\u05ea\u05d7\u05e1\u05e8 \u05de\u05dc\u05ea \u05e2\u05d5\u05d3</span>, as adopted for the translation.</i>, as if the prophet said, \u201cyet a time will come, when we shall see your<sup>11</sup><i class="footnote">The good, that tremble at His word, are addressed by the prophet.</i> rejoicing, while they, that cast you out, will be confounded.\u201d But I think that<sup>12</sup><i class="footnote">These words are added in the translation; the corresponding Hebrew phrase, <span>\u05d5\u05dc\u05e4\u05d9 \u05d3\u05e2\u05ea\u05d9</span> is missing. That he approves of the explanation that follows is clear from the words, \u201cIn this way there is a connection between this verse and the next.\u201d</i> these are the words of \u201cyour brethren that cast you out,\u201d and that the whole verse must be explained thus: Your brethren say, \u201cFor my name\u2019s sake let the Lord be honoured [<span>\u05d9\u05db\u05d1\u05d3</span> being derived from <span>\u05db\u05d1\u05d5\u05d3</span> \u201chonour\u201d (xi. 10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed;\u201d this is the meaning of the words <span>\u05d5\u05d4\u05dd \u05d9\u05d1\u05e9\u05d5</span> \u201cand they shall be ashamed.\u201d<sup>13</sup><i class="footnote">According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be <span>\u05d5\u05d0\u05e0\u05d7\u05e0\u05d5 \u05e0\u05d1\u05d5\u05e9</span>, \u201cand we shall be ashamed.\u201d</i> They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by \u201cyour brethren\u201d etc., but spoken by God, understand the plural in <span>\u05e0\u05e8\u05d0\u05d4</span> as pluralis majestatis, like the plural in <span>\u05e0\u05e2\u05e9\u05d4</span> \u201clet us make\u201d (Gen. i. 26), or<sup>13a</sup><i class="footnote"><span>\u05d5\u05d0\u05d7\u05d9\u05db\u05dd</span> of the Hebrew text gives no sense, and must be corrected into <span>\u05d5\u05d0\u05d7\u05e8\u05d9\u05dd</span>, \u201cand others.\u201d</i> refer it to both, to God and the prophet together.'],
  [u'<i>From the city</i>. From Zion. <i>From the temple</i> of the Lord, that is, from the temple in Jerusalem, or from the heavens, which are called \u201cthe holy temple.\u201d <i>A voice</i>. The report of their punishment by God, that will spread everywhere. <i>To his enemies.</i> To those \u201cthat cast you out,\u201d etc.'],
  [u'<span>\u05ea\u05d7\u05d9\u05dc</span> <i>She travailed.</i> Comp. <span>\u05d7\u05d9\u05dc</span> \u201ctrembling\u201d (Ps. xlv. 7). <i>Before she travailed she brought forth</i>. This is a figurative expression, indicating, that the Israelites will return to Zion, without any difficulty, like a woman, that bears children without troubles. <span>\u05d5\u05d4\u05de\u05dc\u05d9\u05d8\u05d4 \u05d6\u05db\u05e8</span> <i>She was delivered of a man child.</i> Comp. <span>\ufb4a\u05b0\u05de\u05b7\ufb3c\u05b5\u05d8</span> \u201cshe will lay eggs\u201d (xxxiv. 15), though of a different conjugation.<sup>14</sup><i class="footnote"><span>\u05d4\u05de\u05dc\u05d9\u05d8</span> is Hiphil, <span>\u05ea\u05de\u05dc\u05d8</span> Piel of <span>\u05de\u05dc\u05d8</span>.</i>\u2014The Israelites will suddenly come together, without much exertion, from all quarters; it will be as though Zion had conceived and born her children in one day, and that is wonderful.<sup>15</sup><i class="footnote">That is unusual, unheard of before; the questions of the prophet are therefore to be answered in the negative.</i>'],
  [u'<span>\u05d4\u05d0\u05e0\u05d9 \u05d0\u05e9\u05d1\u05d9\u05e8</span> <i>Shall I bring to birth.</i> Comp. \u201c<span>\u05de\u05e9\u05d1\u05e8 \u05d1\u05e0\u05d9\u05dd</span> birth of children\u201d (Hos. xiii. 13). <i>Shall I bring to birth,</i> etc. I have the power to do all this,<sup>16</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d0\u05dc\u05d4</span>, which seems to be nothing but the <span>\u05db\u05d0\u05dc\u05d4</span> \u201csuch things,\u201d of the preceding verse, and refers to the wonderful events (restoration of Zion) described by the prophet; the reading <span>\u05d1\u05d0\u05dc\u05d4</span>, \u201cwith those,\u201d can, however, be defended, and explained to refer to the enemies mentioned ver. 6. The punishment of the enemies would thus be described as the first step towards the restoration of Zion, and the prophet asks, Should be, that has the power to perform the first part, not be able to do the rest?</i> to bring the woman, as it were, near the birth, and should I not be able to bring forth? or should I, who cause the whole world to bring forth children, shut the womb of Zion?'],
  [u'<i>All ye that mourn for her</i> in exile.'],
  [u'<i>With the breast of her consolations</i>. Comp. \u201cThou shalt suck the breast of kings\u201d (lx. 16). A fulness of joy is meant by this expression; for \u201cconsolations\u201d are here the opposite of \u201cmournings.\u201d<sup>17</sup><i class="footnote"><span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span>, in its literal meaning, \u201cconsolations,\u201d suggests the idea of the co-existence of their cause; for when the evil is removed, consolation is no longer required. I. E. therefore remarks that the word <span>\u05ea\u05e0\u05d7\u05de\u05d9\u05dd</span> in this verse is the opposite of \u201cmourning,\u201d mentioned in the preceding verse, and signifies \u201chappiness.\u201d</i> <span>\u05ea\u05de\u05e6\u05d5</span> <i>That you may milk out.</i> Comp. <span>\u05de\u05d9\u05e5</span> \u201cthe churning\u201d (Prov. xxx. 33), though of a different root.<sup>17a</sup><i class="footnote">The root of <span>\u05ea\u05de\u05e6\u05d5</span> is <span>\u05de\u05e6\u05e5</span>, that of <span>\u05de\u05d9\u05e5</span> is <span>\u05de\u05d5\u05e5</span>.</i> <span>\u05de\u05d6\u05d9\u05d6</span> R. Jonathan b. Uziel<sup>18</sup><i class="footnote">The author of the Chald\xe6an translation of the books of the Prophets; the translation is called after his name, Targum Jonathan.</i> translates it <span>\u05de\u05d7\u05de\u05d3</span> \u201cfrom the best;\u201d R. Moses Hakkohen compares it with <span>\u05d5\u05d6\u05d9\u05d6 \u05e9\u05d3\u05d9</span> \u201cthe wild beasts of the field\u201d (Ps. 1. 11); but this explanation is forced. I explain the word to be hap. leg.<sup>19</sup><i class="footnote">I. E. calls an expression hap. leg., even if it occurs again in Scripture, if not found in the same or a cognate meaning.</i>'],
  [u'<i>I shall extend to Zion peace like a river,</i> etc. <span><sup>20</sup><i class="footnote">I. E. read <span>\u05d7\u05d9\u05dc \u05d2\u05d5\u05d9\u05dd</span> instead of <span>\u05db\u05d1\u05d5\u05d3 \u05d4\u05d2\u05d5\u05d9\u05dd</span> of our editions of the Bible; both mean the same. Comp. Hebr. Bib. cum varietate lect., ed. Doederlein.</i>\u05d7\u05d9\u05dc</span> means \u201cproperty;\u201d comp. <span>\u05d4\u05d7\u05d9\u05dc \u05d4\u05d6\u05d4</span> \u201cthis wealth\u201d (Deut. viii. 17). <i>Ye shall be borne on her sides,</i> when returning from exile. <span>\u05ea\u05e9\u05e2\u05e9\u05e2\u05d5</span> <i>Ye will play.</i> Comp. <span>\u05d5\u05e9\u05e2\u05e9\u05e2</span> \u201cand shall play\u201d (xi. 8). The <span>\u05e2</span> has a short Kamez because of the pause.<sup>21</sup><i class="footnote">The regular form would be <span>\u05e2 ,\u05ea\u05bc\u05b0\u05e9\u05c1\u05b8\u05e2\u05b0\u05e9\u05c1\u05b0\u05e2\u05d5\u05bc</span> being a guttural, it should receive the compound Sheva (<span>\u05b3</span>) instead of the simple; but for the Sheva of the next letter it changes the compound Sheva into the short Kamez; the pause changes the Sheva of the <span>\u05e9</span> into a vowel (<span>\u05b8</span>), and restores, therefore, the compound Sheva under <span>\u05e2</span>. It would be more correct to say that the compound Sheva owes its origin to the guttural character of the letter, and that the Kamez under <span>\u05e9</span> is the proper sign of the pause. The absence of any remark concerning the difference between <span>\u05d5\u05b0\u05e9\u05c1\u05b4\u05e2\u05b2\u05e9\u05c1\u05b7\u05e2</span> and <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> (the one being Piel, the other Pual), is rather suspicious, and leads to the suggestion that I. E. identified <span>\ufb4a\u05b0\ufb2a\u05b8\u05e2\u05b3\ufb2a\u05b8\u05e2\ufb35</span> with <span>\ufb4a\u05b0\ufb2a\u05b7\u05e2\u05b2\ufb2a\u05b8\u05e2\ufb35</span>, and explains, but wrongly, the change of \u05b2 into \u05b3, as caused by the pause.</i>'],
  [u'<i>As one whom his mother comforteth.</i> Every woman has compassion upon her child.<sup>22</sup><i class="footnote">And therefore the figure is here used of the comfort given by the mother to the crying child, when punished by the father.</i>'],
  [u'<i>Your heart</i> The soul is meant, which has its principal seat in the heart.<sup>23</sup><i class="footnote">Comp. I. E. on Gen. i. 1, where more instances of similar kinds of metonymy are given.</i> <i>And your bones</i>. The principal constituents of the human frame.<sup>24</sup><i class="footnote">The Hebrew text has the words <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05d3\u05d5\u05ea</span> (lit., \u201cfor they are the fundamental parts\u201d), which, on account of the plural form, cannot be meant as an explanation of <span>\u05dc\u05d1\u05d1\u05db\u05dd</span>, but as that of <span>\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>; the words <span>\u05e8\u05de\u05d6 \u05dc\u05d2\u05d5\u05e3</span>; \u201cthe body is meant,\u201d must perhaps be supplied together with <span>\u05d5\u05e2\u05e6\u05de\u05d5\u05ea\u05d9\u05db\u05dd</span>, for the phrase <span>\u05db\u05d9 \u05d4\u05dd \u05d4\u05de\u05d5\u05e1\u05e8\u05d5\u05ea</span> contains the reason for some preceding explanation.</i> <span>\u05d5\u05d6\u05e2\u05dd</span> <i>And He will be indignant</i>.<sup>25</sup><i class="footnote">A. V., \u201cAnd His indignation.\u201d</i> It is a verb; it has the accent on the last syllable,<sup>26</sup><i class="footnote">The Hebrew text has <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>, which is contrasted with <span>\u05de\u05dc\u05e2\u05d9\u05dc</span>, \u201cthe accent is on the last syllable but one;\u201d there is no sense in <span>\u05d5\u05dc\u05e2\u05d5\u05dc\u05dd</span>; it must be altered into <span>\u05de\u05dc\u05e8\u05e2</span>, \u201cthe accent is on the last syllable.\u201d</i> and a Kamez in the first, while the noun <span>\u05d6\u05e2\u05dd</span> has the accent on the last syllable but one, and in both syllables a Pathah (<span>\u05d6\u05b7\u05e2\u05b7\u05dd</span>).'],
  [u'<i>With fire,</i> to kindle the anger. This figure signifies those divine decrees that come suddenly. <i>And with his chariots like a whirlwind.</i> A figurative expression. <span>\u05dc\u05d4\u05e9\u05d9\u05d1 \u05d1\u05d7\u05de\u05d4 \u05d0\u05e4\u05d5</span> <i>To render His anger with fury.</i> <span>\u05e9\u05d5\u05d1 \u05d0\u05e3</span> or <span>\u05e9\u05d5\u05d1 \u05d7\u05e8\u05d5\u05df</span> construed with <span>\u05de</span> has a good sense, with <span>\u05d1</span> a bad one.<sup>27</sup><i class="footnote">Here it is constructed with neither, but <span>\u05d1\u05d4\u05dd</span> \u201cagainst them\u201d can easily be supplied from the context. The Hebrew text has the words <span>\u05d3\u05d1\u05e7 \u05e2\u05dd \u05de\u05f4\u05dd \u05ea\u05e9\u05d5\u05d1\u05ea \u05d7\u05e8\u05d5\u05df \u05d0\u05d5</span>; the word <span>\u05d0\u05d5</span>, \u201cor,\u201d is either superfluous or must be followed by <span>\u05d0\u05e3</span>, \u201canger,\u201d or a similar expression.</i>'],
  [u'<span>\u05e0\u05e9\u05e4\u05d8</span> <i>He will plead.</i> It is a figurative expression; meaning \u201che will go with them to judgment;\u201d<sup>28</sup><i class="footnote">The Niphal has sometimes the meaning of reciprocity, as <span>\u05e0\u05dc\u05d7\u05dd</span>, \u201cto fight.\u201d</i> or it is used here in an active sense like <span>\u05e0\u05e9\u05d1\u05e2</span> \u201che swore\u201d (lxii. 8).<sup>29</sup><i class="footnote"><span>\u05e0\u05e9\u05e4\u05d8</span> would in that case be the same as <span>\u05e9\u05e4\u05d8</span>, \u201che will judge.\u201d</i>'],
  [u'<i>That sanctify themselves,</i> for idolatry. <span>\u05d4\u05de\u05ea\u05d8\u05d4\u05e8\u05d9\u05dd\u2550\u05d4\u05de\u05d8\u05d4\u05e8\u05d9\u05dd</span>. <i>That purify themselves.</i> The <span>\u05ea</span> of the Hithpael is compensated for by the Dagesh in <span>\u05d8</span>. <i>In the gardens.</i> In the grovea.<sup>30</sup><i class="footnote">That are prepared for idolatry; <span>\u05d2\u05e0\u05d5\u05ea</span> is explained by <span>\u05d0\u05e9\u05e8\u05d5\u05ea</span>, to indicate that gardens of trees are meant here, not kitchen gardens, as remarked by Rashi.</i> <span>\u05d0\u05d7\u05ea</span> <i>One.</i> The feminine form agrees with <span><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i><sup>31</sup><i class="footnote"><span>\u05d0\u05e9\u05e8\u05d4</span> is feminine according to its form, but masculine according to its meaning, since every <span>\u05d0\u05e9\u05e8\u05d4</span> is a tree, in Hebrew, <span>\u05e2\u05e5</span>, and this noun is masculine; in the phrase <span>\u05db\u05dc \u05d0\u05e9\u05e8 \u05d4\u05e2\u05e5</span> of the Hebrew text, the <span>\u05d4</span> of <span>\u05d0\u05e9\u05e8\u05d4</span> has been wrongly separated from it and joined with <span>\u05e2\u05e5</span>.</i>\u05d0\u05e9\u05e8\u05d4</span> \u201cgrove,\u201d while the masculine form <span>\u05d0\u05d7\u05d3</span> of the Ketib refers to <span>\u05e2\u05e5</span> \u201ctree;\u201d for every grove consists of trees. <i>In the midst.</i> They surround the tree from all sides; or it is in the midst of the garden. <i>Eating swine\u2019s meat.</i> They sanctify themselves, but their bodies are full of uncleanliness.'],
  [u'<span>\u05d5\u05d0\u05e0\u05db\u05d9 \u05de\u05e2\u05e9\u05d9\u05d4\u05dd \u05d5\u05de\u05d7\u05e9\u05d1\u05ea\u05d9\u05d4\u05dd</span> <i>And I am their works and their thoughts</i>.<sup>32</sup><i class="footnote">A. V., \u201cFor I know their works and their thoughts.\u201d</i> It has the same meaning as \u201cthe rulers take counsel together against the Lord, and against His anointed\u201d (Ps. ii. 2), <span>\u05d1\u05d0\u05d4</span> <i>The time hath come.</i><sup>33</sup><i class="footnote">A. V., \u201cIt shall come.\u201d</i> Supply <span>\u05e2\u05ea</span> \u201ctime.\u201d The meaning of the whole verse is, \u201cWhen they intend to rebel against me, then the time is come to assemble all nations round Jerusalem,\u201d etc. <i>And see my glory.</i> I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.<sup>34</sup><i class="footnote">Comp. c. xxiv. 14, note 18.</i>'],
  [u'<span>\u05d0\u05d5\u05ea</span> <i>A sign</i> of reproach, as <i>e.g.,</i> the loss of one eye;<sup>35</sup><i class="footnote">The Hebrew text has <span>\u05d1\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05f4\u05df</span>, \u201cwith omission of <span>\u05e2</span>,\u201d instead of <span>\u05db\u05d7\u05e1\u05e8\u05d5\u05df \u05e2\u05d9\u05df</span>. Comp. 1 Sam. xi. 2.</i> it will be some new thing, the like of which has never appeared before. <i>Those that escape.</i> The greater part will die, as is stated distinctly. Comp. Ez. xxxviii. 21, 22; xxxix. 11 sqq.; and Zec. xiv. 12, 13.'],
  [u'<i>To the Lord.</i> To the glory of the Lord, whom they will fear. <span>\u05d1\u05e8\u05db\u05d1</span> <i>In chariots of iron.</i><sup>36</sup><i class="footnote">No reason is given why <span>\u05e8\u05db\u05d1</span> should signify here \u201cchariots of iron\u201d and not \u201cchariots;\u201d perhaps he explains <span>\u05e6\u05d1\u05d9\u05dd</span> \u201cwooden waggons,\u201d and therefore <span>\u05e8\u05db\u05d1</span> \u201ciron chariots.\u201d</i> <span>\u05d1\u05e6\u05d1\u05d9\u05dd</span> <i>In waggons.</i><sup>37</sup><i class="footnote">A. V., \u201cIn litters.\u201d</i> Comp. <span>\u05e2\u05d2\u05dc\u05ea \u05e6\u05d1</span> \u201ccovered waggons\u201d (Num. vii. 3). <span>\u05d5\u05d1\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> <i>And upon dromedaries</i>.<sup>38</sup><i class="footnote">A. V., \u201cAnd upon swift beasts.\u201d</i> Comp. <span>\u05db\u05e8</span> \u201cdromedary\u201d (xvi. 1). A noble species of camel. <span>\u05db\u05e8\u05db\u05e8\u05d5\u05ea</span> is a reduplication of <span>\u05db\u05e8</span>. <i>As the children of Israel,</i> etc. As the Israelites used to bring the oblation in a clean vessel, that it should not be defiled.'],
  [u'<i>Also of them</i> whom they will bring,<sup>39</sup><i class="footnote">That is, of the Israelites, whom the heathen people will bring to Jerusalem, who, therefore, will include in their number Levites and priests.</i> I shall take some to be priests and Levites before me.'],
  [u'<i>The new heavens</i>. I have already explained this expression (lxv. 17). <span>\u05e2\u05de\u05d3\u05d9\u05dd</span> <i>Shall remain,</i> shall not be destroyed, as their predecessors have been. <i>Before me.</i> Before God, who is the first, cause of all existing things.<sup>40</sup><i class="footnote">All things are kept in existence by the will of God, they are therefore said to stand before the Lord, as if to receive from Him the power of existence.</i> <i>And your name</i> shall remain, so that it will not be blotted out; or,<sup>41</sup><i class="footnote">The words <span>\u05e9\u05dc\u05d0 \u05d9\u05de\u05d7\u05d4</span> after <span>\u05e9\u05de\u05db\u05dd</span> are superfluous. According to the second explanation <span>\u05e9\u05dd</span> has here the meaning \u201csubstance;\u201d comp. I. E. on Ruth iii. 16.</i> it has the same meaning as \u201cyour seed,\u201d and is a mere repetition of the same idea. Comp. \u201cTo Jacob and to Israel\u201d (Num. xxiii. 23).'],
  [u'<span>\u05de\u05d3\u05d9 \u05d7\u05d3\u05e9</span> <i>Whenever new moon will be</i>.<sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i><sup>42</sup><i class="footnote">A. V., \u201cFrom one new moon to another.\u201d \u201cYour daily tasks.\u201d</i> <span>\u05de\u05d3\u05d9</span> has nearly the same meaning as <span>\u05d1\u05db\u05dc \u05e2\u05ea</span> \u201cwhenever\u201d (Est. v. 13). Comp. <span>\u05de\u05d3\u05d9 \u05e2\u05d1\u05e8\u05d5</span> \u201cwhenever he passed\u201d (2 Kings iv. 8). <span>\u05d7\u05d3\u05e9 \u05d1\u05d7\u05d3\u05e9\u05d5</span> \u201ca new moon on the day appointed for it.\u201d Comp. <span>\u05d3\u05d1\u05e8 \u05d9\u05d5\u05dd \u05d1\u05d9\u05d5\u05de\u05d5</span> \u201cthe task of every day on the day appointed for it\u201d (Ex. v. 13). From this verse the ancients derived that the wicked had to suffer the future punishment for twelve months;<sup>42a</sup><i class="footnote">See Midrash Yalkut ad locum.</i> they explain the word <span>\u05de\u05d3\u05d9</span> to signify \u201cone year.\u201d<sup>43</sup><i class="footnote">This seems to be I. E.\u2019s interpretation of the passage quoted from the Midrash; but this explanation of <span>\u05de\u05e8\u05d9</span> is not found there.</i> The meaning of <span>\u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5 \u05de\u05d3\u05d9</span> I have explained in my commentary on the chapter concerning the seven weeks.<sup>43a</sup><i class="footnote">Lev. xxiii. 9-22, or <i>ib.</i> xxv. 1-13. The words <span>\u05de\u05d3\u05d9 \u05e9\u05d1\u05ea \u05d1\u05e9\u05d1\u05ea\u05d5</span> are explained in neither of the two passages. I. E. is perhaps of opinion that the expression <span>\u05e9\u05d1\u05ea</span>, used here by the prophet, includes also the festivals, and he refers therefore to his remark on Lev. xxiii. 11, in which he proves that the word <span>\u05e9\u05d1\u05ea</span> in the phrase <span>\u05de\u05de\u05d7\u05e8\u05ea \u05d4\u05e9\u05d1\u05ea</span> refers to the first day of Passover.</i>'],
  [u'<i>And look</i> round Jerusalem, where Topheth is; from this verse all the learned<sup>44</sup><i class="footnote">See Rashi, Kimchi, and Midrash Yalkut ad locum.</i> gather that there will be a day of judgment in Jerusalem. <i>Neither shall their fire be quenched</i>. Many discover here an allusion to the fact, that the soul, when it leaves the body, remains within the sphere of fire, if it does not deserve to join the angels of the Lord. The ancients said, that this would take place after the resurrection of the dead, and supported this opinion by a reference to Daniel (xii. 12), who asserts, that all the wicked, when called to life again, will be to an everlasting abhorring. All this is quite true.<sup>45</sup><i class="footnote">By this remark I. E. indicates that he does not think that the prophet intended to express these opinions in this verse, but that he has nothing to say against them. Comp. I. E. on li. 6.</i> <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> <i>Abhorring</i>. According to some, it is composed of two words, <span>\u05d3\u05d9 \u05d3\u05d0\u05d5\u05df</span> \u201cmuch abhorring;\u201d as to <span>\u05d3\u05d0\u05d5\u05df</span>, comp. <span>\u05de\u05d5\u05e8\u05d0\u05d4</span> \u201cfilthy\u201d (Zeph. iii. 1); but this explanation is not admissible because of <span>\u05dc\u05d3\u05e8\u05d0\u05d5\u05df</span> (Dan. xii. 2).<sup>46</sup><i class="footnote">I. E. fails to prove why it should be more difficult to explain <span>\u05d3\u05e8\u05d0\u05d5\u05df</span> in Daniel as equivalent to <span>\u05d3\u05d9 \u05e8\u05d0\u05d5\u05df</span>, than the same word used here by Isaiah. In his commentary on Daniel he only states that the word is not a compound, but the statement is not supported by any argument. The remark is perhaps based on the change of the Zere in <span>\u05d3\u05bc\u05b5\u05e8\u05b8\u05d0\ufb4b\u05df</span> into Hirek in the construct state <span>,\u05d3\u05bc\u05b4\u05e8\u05b0\u05d0\ufb4b\u05df</span>, since <span>\u05d3\u05bc\u05b5\u05d9\u2550\u05d3\u05b5</span> is the form of the construct state, and is not affected any further by the construct state of the succeeding word.</i>'],
  [u'END OF THE BOOK OF ISAIAH THE PROPHET.']]]

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 u'Ibn Ezra on Isaiah 33:15:1',
 u'Ibn Ezra on Isaiah 33:16:1',
 u'Ibn Ezra on Isaiah 33:17:1',
 u'Ibn Ezra on Isaiah 33:18:1',
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 u'Ibn Ezra on Isaiah 63:1:1',
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 u'Ibn Ezra on Isaiah 63:8:1',
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 u'Ibn Ezra on Isaiah 63:10:1',
 u'Ibn Ezra on Isaiah 63:11:1',
 u'Ibn Ezra on Isaiah 63:12:1',
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 u'Ibn Ezra on Isaiah 65:8:1',
 u'Ibn Ezra on Isaiah 65:9:1',
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 u'Ibn Ezra on Isaiah 65:13:1',
 u'Ibn Ezra on Isaiah 65:14:1',
 u'Ibn Ezra on Isaiah 65:15:1',
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 u'Ibn Ezra on Isaiah 65:24:1',
 u'Ibn Ezra on Isaiah 65:25:1',
 u'Ibn Ezra on Isaiah 66:1:1',
 u'Ibn Ezra on Isaiah 66:2:1',
 u'Ibn Ezra on Isaiah 66:3:1',
 u'Ibn Ezra on Isaiah 66:4:1',
 u'Ibn Ezra on Isaiah 66:5:1',
 u'Ibn Ezra on Isaiah 66:6:1',
 u'Ibn Ezra on Isaiah 66:7:1',
 u'Ibn Ezra on Isaiah 66:8:1',
 u'Ibn Ezra on Isaiah 66:9:1',
 u'Ibn Ezra on Isaiah 66:10:1',
 u'Ibn Ezra on Isaiah 66:11:1',
 u'Ibn Ezra on Isaiah 66:12:1',
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 u'Ibn Ezra on Isaiah 66:15:1',
 u'Ibn Ezra on Isaiah 66:16:1',
 u'Ibn Ezra on Isaiah 66:17:1',
 u'Ibn Ezra on Isaiah 66:18:1',
 u'Ibn Ezra on Isaiah 66:19:1',
 u'Ibn Ezra on Isaiah 66:20:1',
 u'Ibn Ezra on Isaiah 66:21:1',
 u'Ibn Ezra on Isaiah 66:22:1',
 u'Ibn Ezra on Isaiah 66:23:1',
 u'Ibn Ezra on Isaiah 66:24:1',
 u'Ibn Ezra on Isaiah 66:24:2',
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u'Ibn Ezra on Isaiah 16:14:186'

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